BLA new translation from the Tibetan, with a verse-by-verse philosophical commentary in English Mulamadhyamakakarika is the foundational text for all Mahayana Buddhism and is one of the most influential works in the history of Indian philosophy.

The fundamental wisdom of the middle way : Nāgārjuna's Mūlamadhyamakakārikā

This is the first study to systematically confront the question how Brahmanism, which was geographically limited and under threat during the final centuries BCE, transformed itself and spread all over South and Southeast Asia. Brahmanism spread over this vast area without the support of an empire, without the help of conquering armies, and without the intermediary of religious missionaries. This phenomenon has no parallel in world history, yet shaped a major portion of the surface of the earth for a number of centuries. This book focuses on the formative period of this phenomenon, roughly between Alexander and the Guptas.

How the Brahmins Won: From Alexander to the Guptas

It is a common supposition that to understand a philosophical writing, knowledge of the philosophical sources on which it draws suffices. Yet, abstract subtleties are often suitably dressed in poetic comparisons, whose threads are spun from a different source. While the body of logical argument appeals to the intellect, the dress of literary tropes allures the emotions. Philosophy is not simply mathematics, for it involves a sentiment, which in Mahayana Buddhism means susceptibility to its religious ethos embodied in its path, bodhicitta, and bodhisattvas. Through Candrakīrti's comparison of buddhas and bodhisattvas to the king of geese, I shall here examine the use of similes and metaphors in Indian Buddhist philosophical writing. The analysis illustrates the subtle influence that popular narratives eulogizing the deeds of saints had on such texts, and proposes to revisit philosophical texts as literary works.

https://www.cambridge.org/core/services/aop-cambridge-core/content/view/S0041977X10000418

Of similes and metaphors in Buddhist philosophical literature: poetic semblance through mythic allusion

From very early times, the Buddhist intellectuals have made the notion of a self existing over and above the bodily and mental constituents one of their main targets. Their critique first culminates in Vasubandhu’s treatise against the Buddhist personalists (early 5th century CE). The eighth-century philosophers Śāntarakṣita and Kamalaśīla provide another milestone in the history of the mainstream Buddhists’ critique of the self and the person: their Tattvasaṅgraha(panjikā) contains the most learned and elaborate treatment of the subject (at least before Karṇakagomin’s and Śaṅkaranandana’s Nairātmyasiddhi monographs). But how have Dignāga and Dharmakīrti (6th century [?]) contributed to this heated debate? The present study attempts to answer at least in part this question by offering a monographic account of Dharmakīrti’s position regarding the self. The book’s introduction deals with Dharmakīrti’s view of the self as the paramount expression of nescience. Chapter 1 is devoted to his critique of the two main expressions of Buddhist substantialism, viz. the Buddha-nature teachings and Personalism (pudgalavāda). Chapter 2 presents his way of undermining the non-Buddhists’ arguments in favour of the self. Finally, Chapter 3 provides a detailed account of Dharmakīrti’s most original contribution on the subject, viz. his demonstration that the (belief in the) existence of a self makes salvation impossible. 
Table of contents available at https://paris3.academia.edu/IsabelleRati%C3%A9

Self, No-Self, and Salvation: Dharmakīrti`s Critique of the Notions of Self and Person

Medical analogies are commonly invoked in both Indian Buddhist dharma and Hellenistic philosophy. In the Pāli Canon, nirvana (or, in Pāli, nibbāna) is depicted as a form of health, and the Buddha is portrayed as a doctor who helps us attain it. Much later in the tradition, Śāntideva described the Buddha’s teaching as ‘the sole medicine for the ailments of the world, the mine of all success and happiness.’ Cicero expressed the view of many Hellenistic philosophers when he said that philosophy is ‘a medical science for the mind.’ He thought we should ‘hand ourselves over to philosophy, and let ourselves be healed.’ ‘For as long as these ills [of the mind] remain,’ he wrote, ‘we cannot attain to happiness.’ There are many different forms of medical analogy in these two traditions, but the most general form may be stated as follows: just as medicine cures bodily diseases and brings about physical health, so Buddhist dharma or Hellenistic philosophy cures mental diseases and brings about psychological health—where psychological health is understood as the highest form of happiness or well-being. Insofar as Buddhist dharma involves philosophy, as it does, both renditions of the analogy may be said to declare that philosophy cures mental diseases and brings about psychological health. This feature of the analogy—philosophy as analogous to medical treatment—has attracted considerable attention.

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Medical Analogies in Buddhist and Hellenistic Thought: Tranquillity and Anger

Āryadeva's Catuḥśataka: On the Bodhisattva's Cultivation of Merit and Knowledge@@@Aryadeva's Catuhsataka: On the Bodhisattva's Cultivation of Merit and Knowledge

Karen Lang

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Āryadeva's Catuḥśataka: On the Bodhisattva's Cultivation of Merit and Knowledge@@@Aryadeva's Catuhsataka: On the Bodhisattva's Cultivation of Merit and Knowledge