The Gandavyūha, a sacred text of Mahāyāna Buddhism, is an allegorical tale of the pilgrimage of a youth named Sudhana, who visits fifty-three spiritual mentors to receive their instruction in the Conduct of the Bodhisattva. His miraculous journey on the path towards Enlightenment inspired the sculptors of Borobudur (9th century C.E.) to illustrate the tale in 460 bas-reliefs on the higher galleries of this great Javanese monument. During the 1920s N.J. Krom and F.D.K. Bosch identified many of the panels, but most of their findings, written in Dutch, remained unnoticed. Entering the Dharmadhātu compares the complete set of panels with three early Chinese translations of Central Asian and Indian Sanskrit manuscripts of the Gandavyūha. This first identification of the entire series in English concludes with a discussion of the new perspectives on the meaning, symbolism, and architecture of Borobudur that a reading of the Gandavyūha suggests.

This study of Tsung-mi is part of the Studies in East Asian Buddhism series. Author Peter Gregory makes extensive use of Japanese secondary sources, which complements his work on the complex Chinese materials that form the basis of the study.

New identifications of the 460 bas-reliefs of Borobudur illustrating the Gandavy?ha, based upon a comparison with the contents of three early Chinese translations of Sanskrit manuscripts of the text of Central Asian or Indian provenance.

Nagarjuna is famous in the West for his works not only on Madhyamaka but his poetic collection of praises, headed by In Praise of Dharmadhatu. This book explores the scope, contents, and significance of Nagarjuna's scriptural legacy in India and Tibet, focusing primarily on the title work. The translation of Nagarjuna's hymn to Buddha nature—here called dharmadhatu—shows how buddha nature is temporarily obscured by adventitious stains in ordinary sentient beings gradually uncovered through the path of bodhisattvas and finally revealed in full bloom as buddhahood. These themes are explored at a deeper level through a Buddhist history of mind's luminous nature and a translation of the text's earliest and most extensive commentary by the Third Karmapa Rangjung Dorje (1284–1339), supplemented by relevant excerpts from all other available commentaries. The book also provides an overview of the Third Karmapa's basic outlook, based on seven of his major texts. He is widely renowned as one of the major proponents of the shentong (other-empty) view. However, as this book demonstrates, this often problematic and misunderstood label needs to be replaced by a more nuanced approach which acknowledges the Karmapa's very finely tuned synthesis of the two great traditions of Indian mahayana Buddhism, Madhyamaka and Yogacara. These two, his distinct positions on Buddha nature, and the transformation of consciousness into enlightened wisdom also serve as the fundamental view for the entire vajrayana as it is understood and practiced in the Kagyu tradition to the present day.

The Conception of Buddhist Nirvana provides an English Translation of Nagarjuna`s chapters on Causality and Nirvana and Chandrakiriti`s comprehensive commentary on the Sanskrit Text and presents a rare exposition of the Madhyamaka Dialectic. The book is edited by Jaideva Singh with an exhaustive introduction, containing the historical background of the Madhyamaka philosophy, a lucid exposition of its merciless logic, an admirable presentation of its uncanny metaphysics and a systematic account of its soteriology and Buddhol;ogy. The editor has also provided and Analysis of Contents and has added those portions of the text and the Sanskrit commentary on the basis of which Stcherbatsky wrote out his book. This will enable the reader to make a comparative study of Stcherbatsky;s version with the Original Sanskrit.

This work is an exposition of the philosophic conceptions basic to Mahayana Buddhism as found in the Maha-prajnaparamita-sastra a commentary on the Prajnaparamita-sutras and traditionally attributed to Nagarjuna. The sastra the earliest and most extensive work in this field is lost in its Sanskrit original and preserved only in a Chinese translation. Meaning of Sanskrit and Chinese terms are expounded concepts are made clear and supplementary materials are supplied in the notes. The study is prefixed with a short historical account of the broad lines of Buddhist philosophy in its early stage. The aim of this work is to elucidate the meaning of the Middle Way, the way of comprehension. 'Everything stands in harmony with him who stands in harmony with Sunyata, which is not a rejection of existence or of understanding but of the misconstruction of the sense of the real or the error of misplaced absoluteness which is the origin of clinging and the root of conflict and suffering.'