Human experience is not confined to waking life. Do experiences in dreams matter? Humans are not the only living beings who have experiences. Does nonhuman experience matter? The Buddhist philosopher Vasubandhu, writing during the late fourth and early fifth centuries C.E., argues in his work The Twenty Verses that these alternative contexts ought to inform our understanding of mind and world. Vasubandhu invites readers to explore experiences in dreams and to inhabit the experiences of nonhuman beings—animals, hungry ghosts, and beings in hell.
Other Lives offers a deep engagement with Vasubandhu’s account of mind in a global philosophical perspective. Sonam Kachru takes up Vasubandhu’s challenge to think with perspective-diversifying contexts, showing how his novel theory draws together action and perception, minds and worlds. Kachru pieces together the conceptual system in which Vasubandhu thought to show the deep originality of the argument. He reconstructs Vasubandhu’s ecological concept of mind, in which mindedness is meaningful only in a nexus with life and world, to explore its ongoing philosophical significance. Engaging with a vast range of classical, modern, and contemporary Asian and Western thought, Other Lives is both a groundbreaking work in Buddhist studies and a model of truly global philosophy. The book also includes an accessible new translation of The Twenty Verses, providing a fresh introduction to one of the most influential works of Buddhist thought.

顺世论（Lakayata）：
印度古代唯物主义的哲学派别，活跃于列国时代,又称“顺世外道”和斫婆迦派。音译“路迦耶多”或“路迦耶陀”;意译“顺世论”或“世间行”，即“流行在人民中间的观点”；也称“斫婆迦”。创始人斫婆迦传说是古代圣者毗诃跋提的弟子。汉译佛经中常常提到的《路伽耶陀经》，据说是该派的经典，因其阐述的理论与占统治地位的哲学派别的理论针锋相对，可能已被婆罗门僧侣所焚毁。
顺世论派不承认吠陀和其他婆罗门教经典文献,认为世界的基础是物质， 构成物质的原素是地、 水、风、火，称为“四大”；一切有情物都是四大和合而生的，人死后还回归于四大；物质是不断运动的，它具有内在的力量。顺世论否定永恒的、无所不在的灵魂，认为灵魂与肉体同在，是肉体的属性；否认轮回业报说，反对祭祀和苦行，认为幸福在于现世生活；以感觉经验为认识的唯一来源，认为除知觉外，其他的证明都是可疑的。该派激烈反对种姓制度，认为人生而平等，本质没有高低贵贱之分，反映了下层人民的利益和要求。
顺世论是从古代至中世纪一直流行在广大人民中间的世界观和人生观。它随着佛教传入中国，并在中国产生了一些影响。
本书作者运用比较研究的方法,探讨了顺世论产生、发展的过程,并对部落、氏族、图腾崇拜、母权制与性力崇拜、巫术与宗教等问题作了考察。

这是另一部纪录片，《印度的故事》正确条目为
，请大家注意收藏——豆瓣电影

When Portuguese explorers first rounded the Cape of Good Hope and arrived in the subcontinent in the late fifteenth century, Europeans had little direct knowledge of India. The maritime passage opened new opportunities for exchange of goods as well as ideas. Traders were joined by ambassadors, missionaries, soldiers, and scholars from Portugal, England, Holland, France, Italy, and Germany, all hoping to learn about India for reasons as varied as their particular nationalities and professions. In the following centuries they produced a body of knowledge about India that significantly shaped European thought.
Europe’s India tracks Europeans’ changing ideas of India over the entire early modern period. Sanjay Subrahmanyam brings his expertise and erudition to bear in exploring the connection between European representations of India and the fascination with collecting Indian texts and objects that took root in the sixteenth century. European notions of India’s history, geography, politics, and religion were strongly shaped by the manuscripts, paintings, and artifacts—both precious and prosaic—that found their way into Western hands.
Subrahmanyam rejects the opposition between “true” knowledge of India and the self-serving fantasies of European Orientalists. Instead, he shows how knowledge must always be understood in relation to the concrete circumstances of its production. Europe’s India is as much about how the East came to be understood by the West as it is about how India shaped Europe’s ideas concerning art, language, religion, and commerce.

在佛教史上，能将唯识与净土二宗冶为一炉的论师并不多见，而世亲便是其代表。然而，由于近代以来学术界就学术领域的过细划分，使得完整的世亲被分割成唯识论师的世亲与净土论师的世亲两个人。
《世亲唯识学的根本性研究》作者稻津纪三基于完整人格的思考，对世亲的唯识学做了根本性阐释，这便是《世亲唯识学的根本性研究》的主要内容。我们相信，通过阅读《世亲唯识学的根本性研究》，可以令国内学术界对世亲获得更为全面的认识。

这是一场行在喜马拉雅山深处的心灵漫游，如作者所说，写的是山的灵魂，更是他自己的灵魂，因这趟灵魂之旅，成就了这本灵魂之书。他踽踽独行，孤身探胜，领略天地壮美风景的同时，还与那些身居其处、如“空谷幽兰”般的山中隐士们彼此交流，相互学习。由此生发的关于天地万物之喜乐自在，关于思想精神之灵感飞翔，皆经由作者笔端倾泻而出，如阳光一般洒满纸面，字里行间照出了一条通往心灵深处与文明境界的道路。

"Greek Buddha" shows how Buddhism shaped the philosophy of Pyrrho, the famous founder of Pyrrhonian scepticism in ancient Greece. Identifying Pyrrho's basic teachings with those of Early Buddhism, Christopher I. Beckwith traces the origins of a major tradition in Greek philosophy to Gandh?ra, a country in Central Asia and northwestern India.
Pyrrho of Elis accompanied Alexander the Great to Central Asia and India during the Graeco-Macedonian invasion and conquest of the Persian Empire in 334-324 BC, and while there met with teachers of Early Buddhism, a philosophy that Beckwith analyzes in depth. Using a range of primary sources, he systematically looks at the teachings and practices of Pyrrho and of Early Buddhism, including those preserved in testimonies by and about Pyrrho, in the report on Indian philosophy two decades later by the Seleucid ambassador Megasthenes, in the first-person edicts by the Indian king Dev?n priya Priyadar?i referring to a popular variety of the Dharma in the early third century BC, and in Taoist echoes of Gautama's Dharma in Warring States China. Beckwith demonstrates how the teachings of Pyrrho agree closely with those of the Buddha kyamuni, "the Scythian Sage." In the process, he identifies eight distinct attested philosophical schools in ancient northwestern India and Central Asia, including Early Zoroastrianism, Early Brahmanism, and several forms of Early Buddhism. Beckwith then shows the influence that Pyrrho's brand of scepticism had on the evolution of Western thought, first in Antiquity, and later, during the Enlightenment, on the great philosopher and self-proclaimed "Pyrrhonian," David Hume.

"Greek Buddha" demonstrates that through Pyrrho, Early Buddhist thought had a significant impact on Western philosophy.

The devadasi are Hindus who are married to god in childhood, and at puberty sold for sex. In this fascinating film by acclaimed director Beeban Kidron, we go on an intimate journey into the twilight world of the devadasi and meet the girls of Karnataka, southern India who are forced to live in this ancient tradition despite it having been declared illegal for more than 60 years.
The documentary investigates the surprising history of this little-understood community, reveals their rich and privileged past as concubines to the princes and priests of India's ruling class and explores their heritage as dancers and entertainers. (R)

故事从婆罗多族后裔，象城国王福身王开始。福身王恋上渔女贞信，太子天誓为父亲的幸福甘愿放弃王位。后贞信之子奇武暴毙，贞信找来自己婚前私生子广博仙人，与奇武的两个遗孀生下持国与般度。持国天生眼瞎，由般度继位。后般度因身中诅咒，让位于持国，自己去林中苦修。持国娶妻甘陀利，生下百子；般度娶妻贡蒂、玛德利，后因诅咒不能与女子交欢，让妻子使用咒语召唤天神，替他生下五儿子。持国百子称为俱卢族，般度五子为般度族。
此后的故事便是围绕俱卢族与般度族之间的王位争夺展开。

《印度文明史》以印度文学、宗教、社会制度的发展为主线，讲述了公元前2000年到公元1400年印度文明的发展过程，展现了古印度光辉灿烂的文明盛景。作为世界四大文明古国之一，印度先民创造了富含哲理、独*无二的哲学，向世界输出了三大宗教之一的佛教。与此同时，它是“有名的没有历史的国家”，以万恶的种姓制度闻名于世。本书作者常磐大定将印度文明的发展分为五个时期：吠陀时期、梵书时期、全印时期、佛教时期和婆罗门教复兴时期，按时间顺序细细梳理印度文明的发展脉络，将神话传说、社会发展、宗教演变、文学创作和社会制度变革等种种因素整合在一起，详细解读彼此的关联和影响，剖析印度文明的起源、发展和衰落的过程。

Interest in the science, technology and medicine of India under British rule has grown in recent years and has played an ever-increasing part in the reinterpretation of modern South Asian history. Spanning the period from the establishment of East India Company rule through to Independence, David Arnold's wide-ranging and analytical survey demonstrates the importance of examining the role of science, technology and medicine in conjunction with the development of the British engagement in India and in the formation of Indian responses to western intervention. One of the first works to analyse the colonial era as a whole from the perspective of science, the book investigates the relationship between Indian and western science, the nature of science, technology and medicine under the Company, the creation of state-scientific services, 'imperial science' and the rise of an Indian scientific community, the impact of scientific and medical research and the dilemmas of nationalist science.

佛教如今已是一個遍佈全球五大洲的世界性宗教，然在其發源地──印度，如今卻凋零不振。無論如何，在佛教史上，印度永遠都具有獨特的地位。這不僅因為她是釋迦牟尼佛的故鄉，更重要的是今日世上各主要佛教宗派，如北傳、南傳及藏傳佛教的思想教義，均在佛教行之於印度的一千七百多年間完其大備。 在此期間，印度更發展出豐盛的佛教藝術，不論是雕刻、建築、繪畫、文學都是今日世人的文化瑰寶。本書從不同層面，深入淺出地介紹佛在印度的整個發展過程當可做為有心深入佛法人士的「溯源」之入門。
在线阅读http://www.mba.net.my/budddatabase/foxuewenji/shengyan/ShengYan002Content.htm

•《云使》是迦梨陀娑最优秀的诗歌作品，也是印度古典诗歌中的瑰宝。诗歌写一个结婚一年的小夜叉被贬谪到偏远的罗摩山上，他不得不与爱妻分离一年。当雨季来临时节，夜叉思念妻子，就托一片缓缓飘向家乡方向的雨云转达自己的遥思。
•他把雨云当作通解人情的知心人，细细向其讲述北去家乡的路线和沿途风光。雨云飘走时，他还想象雨云飘到了他家院子，看到妻子因思念他而神形憔悴。
•这首诗充分体现了印度文学想象丰富、构思奇绝、譬喻绮丽、感情真挚的特点。后人仿做不绝，形成了“信使体”诗歌，如《风使》、《月使》等

　　阿普大学毕业了却找不到工作。正在彷徨郁闷时，一次偶然的机会，他遇到了昔日的同窗。同学有个温柔而聪明的妹妹，正符合阿普心目中理想伴侣的形象。近年来身体越来越衰弱的母亲一直托人带信希望他能早日成亲。阿普想自己现在虽然没有职业，但结婚的喜事一定会给母亲带来欢乐。妻子将来也一定会成为母亲的孝顺媳妇。于是他决定和未婚妻一起回家，在母亲面前举行婚礼。然而正在他筹备结婚钱款时，突然接到母亲亡故的噩耗。失去母亲的悲痛使他陷于惶惶之中，多亏未婚妻的温存劝慰，才使他从悲伤中挣脱出来。两人婚后开始急急寻找工作，但很快妻子因难产去世。奥普悲痛欲绝，新婚短暂的幸福转瞬即逝了。在这繁华的城市里，他没有工作，也没有家，只有痛苦的回忆。他决定去寻找最后的归宿地―――自己度过童年和少年时代的家乡。他孑然一身，回到那里，风景依旧，而人事全非。他跪在父母坟前，祈祷忏悔。他又到那池塘边，悼念姐姐，仿佛从远处传来过去姐弟二人的笑声，引得他热泪盈眶，哀恸不已。