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 This book contains the most important passages selected from the Buddhist Sacred Books. The aim of the present work is to take different ideas and conceptions found in Pâli writings, and present them to the reader in English. Translation has been the means employed as being the most effectual, and the order pursued is in the main that of the Buddhist "Three Jewels" (in Pâli, Ti-Ratana), to wit, The Buddha, the Doctrine, and the Order. The selections of the first chapter are on The Buddha; next follow those which deal chiefly with the Doctrine; while others concerning the Order and secular life constitute the closing chapter of the book. Contents: Chapter I. The Buddha. Introductory Discourse. § 1. The Story Of Sumedha. § 2. A List Of Former Buddhas. § 3. The Characteristics Of A Future Buddha. § 4. The Birth Of The Buddha. § 5. The Young Gotamid Prince. § 6. The Great Retirement. § 7. The Great Struggle. § 8. The Attainment Of Buddhaship. § 9. First Events After The Attainment Of Buddhaship. § 10. The Conversion Of Sâriputta And Moggallâna. § 11. The Buddha's Daily Habits. § 12. The Death Of The Buddha. Chapter Ii. Sentient Existence. § 13. Questions Which Tend Not To Edification. § 14. King Milinda And Nâgasena Come To An Understanding. § 15. There Is No Ego. § 16. All Signs Of An Ego Are Absent. § 17. No Continuous Personal Identity. § 18. The Mind Less Permanent Than The Body. § 19. What Is Unity Or One? § 20. Analysis Of The Human Being. § 21. The Composition Of The Body. § 23. The Origin And Cessation Of The Human Being. § 24. Inanimate Nature. § 25. The Middle Doctrine. § 26. Ignorance. § 27. Karma. § 28. Consciousness. § 29. Name And Form. § 31. Contact. § 33. Desire. § 34. Attachment. § 35. Existence. § 36. Birth Etc. § 37. Discussion Of Dependent Origination. Chapter Iii. Karma And Rebirth. § 38. Be A Friend To Yourself. § 39. The Cause Of Inequality In The World. § 40. Fruitful And Barren Karma. § 41. The Death Of Moggallâna. § 42. Good And Bad Karma. § 43. How To Obtain Wealth, Beauty, And Social Position. § 45. Cause Of Rebirth. § 47. Rebirth Is Not Transmigration. § 48. Reflections On Existence. § 49. Different Kinds Of Death. § 50. How Existence In Hell Is Possible. § 51. Death's Messengers. The Three Warnings. § 52. The Ass In The Lion's Skin. § 53. The Devoted Wife. § 54. Friendship. § 55. Virtue Is Its Own Reward. § 56. The Hare-Mark In The Moon. Chapter Iv. Meditation And Nirvana. § 57. The Way Of Purity. § 59. The Thirty-One Grades Of Being. § 60. The Forty Subjects Of Meditation. § 61. The Earth-Kasina. § 62. Beauty Is But Skin-Deep. § 63. The Conversion Of Animals. § 64. Love For Animals. § 65. The Six High Powers. § 66. Spiritual Law In The Natural World. § 67. Going Further And Faring Worse. § 68. Sâriputta And The Two Demons. § 69. World-Cycles. § 71. The Summum Bonum. § 72. Mâra As Plowman. § 73. The Fire-Sermon. § 74. The Four Intent Contemplations. § 77. The Attainment Of Nirvana By Godhika. § 78. The Trance Of Cessation. § 79. The Attainment Of Nirvana. Chapter V. The Order. § 81. The Admission And Ordination Ceremonies. The Ordination Service. The Three Refuges. The Ten Precepts Or Laws Of The Priesthood. § 82. The Serpent Who Wanted To Be A Priest. § 83. The Buddhist Confession Of Priests. § 84. The Order Receive Leave To Dwell In Houses. § 85. Residence During The Rainy Season. § 86. The Mendicant Ideal. § 87. The Value Of Training In Religion. § 90. The Body Is An Open Sore. § 92. The Saints Superior To The Gods. § 93. The Anger-Eating Demon. § 94. Contentment Is Riches. § 95. The Story Of A Priest. § 96. The Young Stone-Thrower. § 97. "And Hate Not His Father And Mother." § 98. No Buddhist Should Commit Suicide. § 99. The Admission Of Women To The Order. § 100. A Family Of Magicians. § 101. The Story Of Visâkhâ. § 102. The Buddhist Apocalypse.

Recent developments in the field of urban analysis and management are investigated in this book. It is a wide-ranging collection of essays on the subject drawn from a long-term project and seminar, held in Italy, to review the state of the art and speculate on the future influence on the "sciences of the city" of the complexity concept. Of particular interest is the variety of points of view, often contrasting, and the attempt to go beyond the conventional approaches to the analysis, and the planning of the city. While focussing mainly on the European (and in particular Italian) context, the discussion is of general relevance and valuable to anyone concerned with the prospects for the city in the new millenium.

"Tanabe's agenda was not religious but philosophical in that he tried to integrate Eastern and Western insights in order to acquire a cross-cultural philosophical vision for the post-war world community. . . . This book shows his superior philosophical originality. . . . It is high time that Tanabe's thought should be introduced to the West."—Joseph Kitagawa, University of Chicago

Emergence of the modern science of international law is usually attributed to Grotius and other somewhat heroic ‘founders of international law.’ This book offers a more worldly explanation why it was developed mostly by German writers in the seventeenth and eighteenth centuries.

The first English translation of a classic treatise on how the Tibetan practice of Dzogchen, or Great Perfection, is in fact the culmination of the path of Mahayana Buddhism. Rongzom Chökyi Zangpo wrote this treatise in the eleventh century during the renaissance of Buddhism in Tibet that was spurred by the influx of new translations of Indian Buddhist texts, tantras, and esoteric transmissions from India. For political and religious reasons, adherents of the “new schools” of Tibetan Buddhism fostered by these new translations cast the older tradition of lineages and transmissions as impure and decadent. Rongzompa composed the work translated here in order to clearly and definitively articulate how Dzogchen was very much in line with the wide variety of sutric and tantric teachings espoused by all the Tibetan schools. Using the kinds of philosophic and linguistic analyses favored by the new schools, he demonstrates that the Great Perfection is indeed the culmination and maturation of the Mahāyāna, the Great Vehicle. The central topic of the work is the notion of illusory appearance, for when one realizes deeply that all appearances are illusory, one realizes also that all appearances are in that respect equal. The realization of the equality of all phenomena is said to be the Great Perfection approach to the path, which frees one from both grasping at, and rejecting, appearances. However, for those unable to remain effortlessly within the natural state, in the final chapter Rongzompa also describes how paths with effort are included in the Great Perfection approach.