The Milindapanha is one of the great classics of Pali Buddhist literature, a spirited dialogue between the Greek king Milinda and the Buddhist sage Nagasena. The dialogue touches on many subtle problems of Buddhist philosophy and practice, dealing with them with wit and eloquence. This abridged edition has been adapted from the long-standing translation by I.B. Horner

The Milinda Panha is, with good reason, a famous work of Buddhist literature, probably compiled in the first century B.C. It presents Buddhist doctrine in a very attractive and memorable form as a dialogue between a Bactrian Greek king, Milinda, who plays the `Devil`s Advocate` and a Buddhist sage, Nagasena. The topics covered include most of those questions commonly asked by Westerners such as If there is no soul, what is it that is reborn? and If there is no soul, who is talking to you now? This abridgement provides a concise presentation of this master-piece of Buddhist literature.This abridgement provides a concise presentation of this masterpiece of Buddhist literature. The introduction outlines the historical background against which the dialogues took place, indicating the meeting of two great cultures--that of ancient Greece and the Buddhism of the Indus valley which was a legacy of the great Emperor Asoka. It is hoped that the adequate references, glossary, index and list of Pali quotations will provide readers with an incentive to read further from the translations of the Pali texts.

This is the extended and annotated edition including * an extensive annotation of more than 10.000 words about the history and basics of Buddhism, written by Thomas William Rhys Davids * an interactive table-of-contents * perfect formatting for electronic reading devices According to tradition, Menander embraced the Buddhist faith, as described in the Milinda Panha, a classical Pali Buddhist text on the discussions between Milinda and the Buddhist sage Nāgasena. He is described as constantly accompanied by a guard of 500 Greek ("Yonaka") soldiers, and two of his counsellors are named Demetrius and Antiochus. This type of discussion was known to ancient Greeks as a "sozo", it is important for Buddhists to understand the cultural context in which this discussion was held. (from wikipedia.com)

Language (śabda) occupied a central yet often unacknowledged place in classical Indian philosophical thought. Foundational thinkers considered topics such as the nature of language, its relationship to reality, the nature and existence of linguistic units and their capacity to convey meaning, and the role of language in the interpretation of sacred writings. The first reader on language in—and the language of—classical Indian philosophy, A Śabda Reader offers a comprehensive and pedagogically valuable treatment of this topic and its importance to Indian philosophical thought. A Śabda Reader brings together newly translated passages by authors from a variety of traditions—Brahmin, Buddhist, Jaina—representing a number of schools of thought. It illuminates issues such as how Brahmanical thinkers understood the Veda and conceived of Sanskrit; how Buddhist thinkers came to assign importance to language’s link to phenomenal reality; how Jains saw language as strictly material; the possibility of self-contradictory sentences; and how words affect thought. Throughout, the volume shows that linguistic presuppositions and implicit notions about language often play as significant a role as explicit ideas and formal theories. Including an introduction that places the texts and ideas in their historical and cultural context, A Śabda Reader sheds light on a crucial aspect of classical Indian thought and in so doing deepens our understanding of the philosophy of language.

This volume of essays offers direct comparisons of historic Western and Buddhist perspectives on ethics and metaphysics, tracing parallels and contrasts all the way from Plato to the Stoics, Spinoza to Hume, and Schopenhauer through to contemporary ethicists such as Arne Naess, Charles Taylor and Derek Parfit. It compares and contrasts each Western philosopher with a particular strand in the Buddhist tradition, in some chapters represented by individual writers such as Nagarjuna, Vasubandhu, Santideva or Tsong Khapa. It does so in light of both analytic concerns and themes from the existentialist and phenomenological traditions, and often in an ecumenical spirit that bridges both analytic and continentalist approaches. Some of the deepest questions in ethics, dealing with the scope of agency, value-laden notions of personhood and the nature of value in general, are intertwined with questions in metaphysics. One set of questions addresses how varying conceptions of selfhood relate to moral values (e.g. the concern of self or selves for the well-being of others); another set of questions addresses how a conception of oneself or one’s selves should or should not affect how one thinks of happiness, or eudaimonia, or – in classical Indian terms – artha, sukha or nirvana. Western philosophy has featured discussion of both, but some would argue that certain traditions of Asian philosophy have offered a more sustained and even treatment of both sets of questions. The Buddhist tradition in particular has not only featured much discussion on both fronts, but has attracted many contemporary philosophers to its distinctive spectrum of approaches, and to what is – from many ‘Western’ points of view – a seemingly subversive analysis of ego, selfhood and personhood, whether in metaphysical, phenomenological or other incarnations.

Is suicide wrong, profoundly morally wrong? Almost always wrong, but excusable in a few cases? Sometimes morally permissible? Imprudent, but not wrong? Is it sick, a matter of mental illness? Is it a private matter or a largely social one? Could it sometimes be right, or a "noble duty," or even a fundamental human right? Whether it is called "suicide" or not, what role may a person play in the end of his or her own life? This collection of primary sources--the principal texts of ethical interest from major writers in western and nonwestern cultures, from the principal religious traditions, and from oral cultures where observer reports of traditional practices are available, spanning Europe, Asia, the Middle East, Africa, Oceania, the Arctic, and North and South America--facilitates exploration of many controversial practical issues: physician-assisted suicide or aid-in-dying; suicide in social or political protest; self-sacrifice and martyrdom; suicides of honor or loyalty; religious and ritual practices that lead to death, including sati or widow-burning, hara-kiri, and sallekhana, or fasting unto death; and suicide bombings, kamikaze missions, jihad, and other tactical and military suicides. This collection has no interest in taking sides in controversies about the ethics of suicide; rather, rather, it serves to expand the character of these debates, by showing them to be multi-dimensional, a complex and vital part of human ethical thought.

Beginning with the events immediately following the dark days after the death of Shakyamuni and continuing over a period of 1,000 years, this dynamic tome covers a vast and complex series of events and developments in the history of Buddhism. Through a thorough examination of its early development in India, a new light is cast on little-known aspects of Buddhist history and its relevance to the understanding of Buddhism today. Topics include the formation of the Buddhist canon, the cultural exchange between the East and West, and the spirit of the Lotus Sutra.

This is a subset of the Sacred Books of the East Series which includes translations of all the most important works of the seven non-Christian religions which have exercised a profound influence on the civilizations of the continent of Asia. The works have been translated by leading authorities in their field.