Dharma And Pu Ya

Collection of transliterated inscriptions in Sanskrit and Old Javanese, edited with English translation and notes.

The famous brich-bark manuscript in the Kharosthi script, which contains a recension of the Dharmapada in a Prakrit dialect, has long been familiar to students of early Buddhist literature under the name of `Ms. Dutreuil de Rhins`. The manuscript, written in the first or second century A.D., is generally considered to be the oldest surviving manuscript of an Indian text. It was discovered near Khotan in Central Asia in 1892, and reached Europe in two parts, one of which went to Russia and the other to France. In 1897 S. Oldenburg published one leaf of the Russian portion; and in 1898 E. Senart edited the French material in the Journal Asiatiqque, together with facsimiles of the larger leaves, but not of the fragments. Now, almost seventy years after the discovery of the manuscript, it is possible for the first time to place before scholars an edition of the whole of the extant material, together with complete facsimiles.

Vasubandhu's Abhidharmakosa-Bhasya (ca. 380-390), besides its culminating achievement in streamlining the overall structure of the exposition of the preceding Abhidharma manuals, is unmatched by any of the preceding manuals in respect of its comprehensiveness-incorporating all important Vaibhasika doctrines since the time of the Abhidharma-mahavibhasa-of its excellent skill in definition and elucidation, and of its ability to clarify the difficult point involved in doctrinal disputations. Added to these qualities is its great value as a brilliant critique and insightful revaluation of all the fundamental Sar-vastivada doctrines developed up to its time. Since its appearance, it has been used as a standard textbook for the understanding of not only the Abhidharma doctrines but all the fundamental Buddhist doctrines in general. Translated into Chinese by Paramartha in 563 A.D. and by Hsuan-tsang in 651-654 A.D., Hsuan-tsang's disciple P'u-kuang tells us that in India the Abhidharmakosa-Bhasya was hailed as the 'Book of Intelligence'. In China, Japan and the Far-east, too, the Kosa has generally been highly treasured as a textbook of fundamental importance for Buddhist studies. Vasubandhu's brilliant critique of the doctrines of the Vaibhasika was answered by the equally brilliant Samghabhadra - a contemporary staunch defender and expounder of the doctrines of the Vaibhasikas - in his masterwork, the Abhidharmanyayanusara, now extant only in Hsuan-tsang's translation (653-654 A.D.). The Sanskrit text, considered for a long time to be irremediably lost, was discovered by Rahula Samkrtyayana in 1935 in the Tibetan monastery of Ngor and was published by P. Pradhan in 1967 (1st edition).

Credit and debt are practical concerns of all times and places. They are also increasingly important topics in economic history and the social sciences, from Marcel Mauss and the anthropology of the gift to the urgent quest for understanding of today's global credit crunch. This volume brings together eight essays on credit and debt in the history of Indonesia, where for centuries debt and debt bondage played central roles in the organization of society, and where efforts to combat 'usury' and free peasants from indebtedness were central to the ethical and nationalist movements of the late colonial period. Topics range from the inscriptions of ninth-century Java to the first global financial crisis in 1930, and from Islamic laws against the charging of interest to the role of Chinese temples and Dutch church charities as credit providers. The history of credit and debt in Indonesia is examined from a wide variety of perspectives - legal, institutional, and cultural as well as economic. Attention is paid to parallels and contrasts with more recent developments, including the Asian financial crisis of 1997 and Indonesia's rise to fame as a pioneer of the current global microfinance revolution.

The Nighantus are the glossaries or lists of rare and obscure words occurring in the Vedic hymns. According to Yaska they were collected and classified by the descendants of ancient sages for the easier understanding of the Vedic texts. The Nirukta is a famous work of Yaska. It is the oldest Indian Treatise on Etymology, Philology and Semantics. This being a commentary on the Nighantus, collection of obscure words which tradition ascribes also to Yaska, follows the three-fold division of the contents of the Nighantus. There are three sections in the Nirukta, viz., Naighantuka Kada ( consisting of lists in which Vedic words are collected under certain main ideas), Naigama Kanda or Aikapadika ( containing a list of ambiguous and particularly difficult words of the Vedas) and Daivata- Kanda ( classification of deities according to the three regions: earth, sky and heaven). The book is divided into three parts. These contain Introduction, Translation and Sanskrit Text, accompanied by exegetical and critical Notes, Indices and Appendices.

A Few Good Men is a study and translation of The Inquiry of Ugra (Ugrapariprccha), one of the most influential Mahayana sutras on the bodhisattva path, but also one of the most neglected texts in Western treatments of Buddhism. To achieve a better understanding of the universe of ideas, activities, and institutional structures within which early self-proclaimed bodhisattvas lived, the author first considers the Ugra as a literary document, employing new methodological tools to examine the genre to which it belongs, the age of its extant versions, and their relationships to one another. She goes on to challenge the dominant notions that the Mahayana emerged as a "reform" of earlier Buddhism and offered lay people an "easier option." A Few Good Men will be compelling reading for scholars and practitioners alike and others interested in the history of Indian Buddhism and the formation of Mahayana.

The Inquiry of Ugra (Ugrapariprccha) is one of the most influential Mahayana sutras, preserved and transmitted in both India and China over many centuries and actively quoted in treatises on the bodhisattva path. It is, nevertheless, one of the most neglected texts in Western treatments of Buddhism. The Ugra appers to be one of the earliest bodhisattva scriptures to come down to us, and as such it offers a particularly valuable window on the process by which the bodhisattva path came to be seen as a distinct vocational alternative within certain Indian Buddhist communities. The Bodhisattva Path is a study and translation of the Ugra that will fundamentally alter previous perceptions of the way in which Mahayana was viewed and practiced by its earliest adherents. To achieve a better understanding of the universe of ideas, activities, and institutional structures within which early self-proclaimed bodhisattvas lived, the author first considers the Ugra as a literary document, employing new methodological tools to examine the genre to which it belong, the age of its extant versions, and their relationships to one another. She goes on to challenge the dominant notions that the Mahayana emerged as a reform of earlier Buddhism and offered lay people an easier option. On the contrary, the picture that emerges is of the early Mahayana as a more difficult and demanding vocation, initially limited to a small contingent of monastic males. Combining a detailed critical study and translation of an important Buddhist scripture with a sweeping re-examination of the relationship between the Buddha and the practitioners alike and other interested in the history of Indian Buddhism and the formation of Mahayana.