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Gayley, Holly, and Joshua Schapiro, eds. A Gathering of Brilliant Moons: Practice Advice from the Rimé Masters of Tibet. Somerville, MA: Wisdom Publications, 2017.
A collection of essays and translations featuring advice and instructions of prominent 18-19th century Tibetan masters.
A collection of essays and translations featuring advice and instructions of prominent 18-19th century Tibetan masters.
Kilty, Gavin, trans. A Lamp to Illuminate the Five Stages: Teachings on Guhyasamāja Tantra. By Tsongkhapa (tsong kha pa). Edited by Thupten Jinpa. Library of Tibetan Classics 15. Boston: Wisdom Publications, 2013.
Tsongkhapa’s A Lamp to Illuminate the Five Stages (1419) is a comprehensive presentation of the highest yoga class of Buddhist tantra, especially the key practices—the so-called five stages (pancakrama)—of the advanced phase of Guhyasamāja tantra. Beginning with a thorough examination of the Indian sources, Tsongkhapa draws particularly from the writings of Nāgārjuna, Aryadeva, Candrakīrti, and Nāropā to develop a definitive understanding of the Vajrayana completion stage. Whereas in the generation stage, meditators visualize the Buddha in the form of the deity residing in a mandala palace, in the completion stage discussed in the present volume, meditators transcend ordinary consciousness and actualize the state of a buddha themselves. Among other things, Tsongkhapa’s work covers the subtle human physiology of channels and winds along with the process of dying, the bardo, and rebirth. This definitive statement on Guhyasamāja tantra profoundly affected the course of Buddhist practice in Tibet. (Source: Wisdom Experience)
Tsongkhapa’s A Lamp to Illuminate the Five Stages (1419) is a comprehensive presentation of the highest yoga class of Buddhist tantra, especially the key practices—the so-called five stages (pancakrama)—of the advanced phase of Guhyasamāja tantra. Beginning with a thorough examination of the Indian sources, Tsongkhapa draws particularly from the writings of Nāgārjuna, Aryadeva, Candrakīrti, and Nāropā to develop a definitive understanding of the Vajrayana completion stage. Whereas in the generation stage, meditators visualize the Buddha in the form of the deity residing in a mandala palace, in the completion stage discussed in the present volume, meditators transcend ordinary consciousness and actualize the state of a buddha themselves. Among other things, Tsongkhapa’s work covers the subtle human physiology of channels and winds along with the process of dying, the bardo, and rebirth. This definitive statement on Guhyasamāja tantra profoundly affected the course of Buddhist practice in Tibet. (Source: Wisdom Experience)
Takasaki, Jikidō. A Study on the Ratnagotravibhāga (Uttaratantra): Being a Treatise on the Tathāgatagarbha Theory of Mahāyāna Buddhism. Serie Orientale Roma XXXIII. Rome: Istituto Italiano per il Medio ed Estremo Oriente (IsMEO), 1966. https://archive.org/details/bdrc-W1KG1582/page/n1/mode/2up.
A classic translation and study of the Sanskrit and Tibetan versions of the Ratnagotravibhāga, with reference to the Chinese.
A classic translation and study of the Sanskrit and Tibetan versions of the Ratnagotravibhāga, with reference to the Chinese.
Chang, Garma C. C., ed. A Treasury of Mahāyāna Sūtras: Selections from the Mahāratnakūṭa Sūtra. Translated from the Chinese by The Buddhist Association of the United States. Delhi: Motilal Banarsidass, 1991.
The Mahāratnakūta Sūtra is one of the five major sutra groups in the Mahāyāna canon. Of the two great schools of Buddhism, Mahāyāna has the greatest number of adherents worldwide—it prevails among the Chinese, Japanese, Koreans, Tibetans, and Vietnamese—and contains within it a number of movements, notably Zen, which have been of growing interest in the West in recent decades. Yet despite this increased attention and enormous following, translations of Mahāyāna scriptures have been scarce and fragmentary; clearly, a comprehensive translation of a major work within the canon was called for. This volume addresses that need. It contains 22 of the 49 Sūtras of the Mahāratnakūta (or "Treasury") Sūtra, many translated for the first time in a Western language, selected and arranged to give the modern reader a progressive introduction to one of the world's major religious traditions. Subjects covered include Māyā and miracles, the teachings on Consciousness, Emptiness, and monastic discipline, the Mystical Light of the Tathāgata, and the devotional practice of Pure Land, making this a comprehensive source book of Mahāyāna Buddhism hitherto unavailable in English. The book also includes an introduction to provide historical and interpretive guidance, annotations that assist in the comprehension of difficult passages, and an extensive glossary that will be valuable to specialist and layman alike. A team of scholars, working in Taiwan, spent eight years translating the Treasury's million words from Chinese, using Tibetan texts for comparison and checking each Sūtra with an international board of scholars. In the course of translating from the original, special effort was made to retain both the devotional style appropriate for religious reading and the precision required by the scholar, while presenting the material with a clarity and flow that would make it accessible to the Western layman. The editors then selected, arranged, and annotated the 22 Sūtras presented here. (Source Accessed May 20, 2021)
The Mahāratnakūta Sūtra is one of the five major sutra groups in the Mahāyāna canon. Of the two great schools of Buddhism, Mahāyāna has the greatest number of adherents worldwide—it prevails among the Chinese, Japanese, Koreans, Tibetans, and Vietnamese—and contains within it a number of movements, notably Zen, which have been of growing interest in the West in recent decades. Yet despite this increased attention and enormous following, translations of Mahāyāna scriptures have been scarce and fragmentary; clearly, a comprehensive translation of a major work within the canon was called for. This volume addresses that need. It contains 22 of the 49 Sūtras of the Mahāratnakūta (or "Treasury") Sūtra, many translated for the first time in a Western language, selected and arranged to give the modern reader a progressive introduction to one of the world's major religious traditions. Subjects covered include Māyā and miracles, the teachings on Consciousness, Emptiness, and monastic discipline, the Mystical Light of the Tathāgata, and the devotional practice of Pure Land, making this a comprehensive source book of Mahāyāna Buddhism hitherto unavailable in English. The book also includes an introduction to provide historical and interpretive guidance, annotations that assist in the comprehension of difficult passages, and an extensive glossary that will be valuable to specialist and layman alike. A team of scholars, working in Taiwan, spent eight years translating the Treasury's million words from Chinese, using Tibetan texts for comparison and checking each Sūtra with an international board of scholars. In the course of translating from the original, special effort was made to retain both the devotional style appropriate for religious reading and the precision required by the scholar, while presenting the material with a clarity and flow that would make it accessible to the Western layman. The editors then selected, arranged, and annotated the 22 Sūtras presented here. (Source Accessed May 20, 2021)
Schaeffer, Kurtis R., and Leonard W. J. van der Kuijp. An Early Survey of Tibetan Buddhist Literature: The Bstan pa rgyas pa rgyan gyi nyi 'od of Bcom ldan ral gri. Edited by Michael Witzel. Harvard Oriental Series 64. Cambridge, MA: Harvard University Press, 2009.
This volume is a study and edition of Bcom ldan ral gri's (1227–1305) Bstan pa rgyas pa rgyan gyi nyi 'od. Likely composed in the last decades of the thirteenth century, this systematic list of Buddhist Sutras, Tantras, Shastras, and related genres translated primarily from Sanskrit and other Indic languages holds an important place in the history of Buddhist literature in Tibet. It affords a glimpse of one Tibetan scholar's efforts to classify more than two thousand titles of Buddhist literature in the decades before the canonical collections known as the Bka' 'gyur and the Bstan 'gyur achieved a relatively stable form. Tibetan historiography traces the origin of the Bka' 'gyur and Bstan 'gyur to Bcom ldan ral gri's efforts, though the unique structure of the Bstan pa rgyas pa rgyan gyi nyi 'od, which differs greatly from available Bka' 'gyur and Bstan 'gyur catalogs, shows that the situation is more complex. Known to contemporary scholars of Tibetan literature for some time through mention in other works, Bcom ldan ral gri's survey has recently become available for the first time in two manuscripts. The present work contains a detailed historical introduction, an annotated edition of the two manuscripts, as well as concordances and appendices intended to aid the comparative study of early Tibetan collections of Indic Buddhist literature. (Source: Harvard University Press)
This volume is a study and edition of Bcom ldan ral gri's (1227–1305) Bstan pa rgyas pa rgyan gyi nyi 'od. Likely composed in the last decades of the thirteenth century, this systematic list of Buddhist Sutras, Tantras, Shastras, and related genres translated primarily from Sanskrit and other Indic languages holds an important place in the history of Buddhist literature in Tibet. It affords a glimpse of one Tibetan scholar's efforts to classify more than two thousand titles of Buddhist literature in the decades before the canonical collections known as the Bka' 'gyur and the Bstan 'gyur achieved a relatively stable form. Tibetan historiography traces the origin of the Bka' 'gyur and Bstan 'gyur to Bcom ldan ral gri's efforts, though the unique structure of the Bstan pa rgyas pa rgyan gyi nyi 'od, which differs greatly from available Bka' 'gyur and Bstan 'gyur catalogs, shows that the situation is more complex. Known to contemporary scholars of Tibetan literature for some time through mention in other works, Bcom ldan ral gri's survey has recently become available for the first time in two manuscripts. The present work contains a detailed historical introduction, an annotated edition of the two manuscripts, as well as concordances and appendices intended to aid the comparative study of early Tibetan collections of Indic Buddhist literature. (Source: Harvard University Press)
Takasaki, Jikidō. An Introduction to Buddhism. Translated by Rolf W. Giebel. Tokyo: Tōhō Gakkai, 1987. https://nirc.nanzan-u.ac.jp/en/files/2018/06/Takasaki-Jikido_An-Introduction-to-Buddhism.pdf
This book is based upon notes prepared by the author for general lectures on Buddhism which he has been giving to students at a number of universities in Tokyo since around 1960. The initial version of the present work first saw the light of day as part of a textbook for university students entitled Bukkyo ippan 仏教一般 (Buddhism in General) which was compiled in concert with professors specializing in Chinese and Japanese Buddhism and published by the Department of Buddhist Studies at Komazawa University in Tokyo. Then, at a later date, the author was approached by the Tokyo Daigaku Shuppankai (University of Tokyo Press) to write an introductory work on Buddhism for the edification of the general reading public. By permission of the Department of Buddhist Studies at Komazawa University, he accordingly extracted those sections of the above textbook which he had himself written ("Outline of Buddhism" and "Indian Buddhism"), to which he then made some additions and corrections and also appended a brief history of Buddhism covering not only India but also China and Japan. This was then published in 1983 under the title of Bukkyo nyümon 仏教入門 (An Introduction to Buddhism), of which the present work is an English translation. (Takasaki, preface to the English version, iii)
This book is based upon notes prepared by the author for general lectures on Buddhism which he has been giving to students at a number of universities in Tokyo since around 1960. The initial version of the present work first saw the light of day as part of a textbook for university students entitled Bukkyo ippan 仏教一般 (Buddhism in General) which was compiled in concert with professors specializing in Chinese and Japanese Buddhism and published by the Department of Buddhist Studies at Komazawa University in Tokyo. Then, at a later date, the author was approached by the Tokyo Daigaku Shuppankai (University of Tokyo Press) to write an introductory work on Buddhism for the edification of the general reading public. By permission of the Department of Buddhist Studies at Komazawa University, he accordingly extracted those sections of the above textbook which he had himself written ("Outline of Buddhism" and "Indian Buddhism"), to which he then made some additions and corrections and also appended a brief history of Buddhism covering not only India but also China and Japan. This was then published in 1983 under the title of Bukkyo nyümon 仏教入門 (An Introduction to Buddhism), of which the present work is an English translation. (Takasaki, preface to the English version, iii)
Schaik, Sam van. Approaching the Great Perfection: Simultaneous and Gradual Approaches to Dzogchen Practice in Jigme Lingpa's Longchen Nyingtig. Studies in Indian and Tibetan Buddhism. Boston: Wisdom Publications, 2004.
A study and translation of ten Dzogchen texts from Jigme Lingpa's Longchen Nyingtik revelations.
A study and translation of ten Dzogchen texts from Jigme Lingpa's Longchen Nyingtik revelations.
Tai Situpa, 12th (pad+ma don yod nyin byed). Awakening the Sleeping Buddha. Edited by Lea Terhune. Boston: Shambhala Publications, 1996.
The great Karma Kagyu master, the Twelfth Tai Situ Pema Donyo Nyinje, discusses Mahayana Buddhist thought, focusing first on buddha-nature and bodhicitta.
The great Karma Kagyu master, the Twelfth Tai Situ Pema Donyo Nyinje, discusses Mahayana Buddhist thought, focusing first on buddha-nature and bodhicitta.
Suzuki, D. T., trans. Açvagosha's Discourse on the Awakening of Faith in the Mahāyāna. Chicago: Open Court, 1900. https://archive.org/details/avaghoshasdisc00asva/page/n5/mode/2up
The study of Buddhism has recently made gigantic strides, on this side of the Atlantic as well as on the other. Not only is the importance of the science of comparative religion making itself felt, but the advance of our Pali and Sanskrit knowledge has greatly contributed to a better understanding of things Oriental. Even Christians who were without sympathy for "heathen" religions have now taken up the study of Buddhism in earnest. Nevertheless, it appears to me that the teachings of Sakyamuni are not yet known in their full significance and that they do not yet command just appreciation. Though intolerant critics lose no chance of vigorously and often wrongly attacking the weak points of Buddhism, which are naturally seen at the surface, clear-sighted people have been very slow to perceive its innermost truth. This is especially the case with the Mahayana school.
The main reasons for this are, in my opinion, evident. While the canonical books of the Hinayana Buddhism have been systematically preserved in the Pali language, those of the Mahayana Buddhism are scattered promiscuously all over the fields and valleys of Asia and in half a dozen different languages. Further, while most of the Sanskrit originals have been destroyed, their translations in Tibetan, Mongolian, and Chinese have never been thoroughly studied. And, lastly, the Mahayana system is so intricate, so perplexingly abstruse, that scholars not accustomed to this form of thought and expression are entirely at a loss to find their way through it
Among the false charges which have been constantly poured upon the Mahayana Buddhism, we find the following : Some say, "It is a nihilism, denying God, the soul, the world and all"; some say, "It is a polytheism: Avalokiteçvāra, Tara, Vajrapani, Mañjuçri, Amitābha, and what not, are all worshipped by its followers"; still others declare, "It is nothing but sophistry, quibbling, hair-splitting subtlety, and a mocking of the innermost yearnings of humanity" ; while those who attack it from the historical side proclaim, "It is not the genuine teaching of Buddha; it is on the contrary the pure invention of Nāgārjuna, who devised the system by ingeniously mixing up his negative philosophy with the non-atman theory of his predecessor"; or, "The Mahayana is a queer mixture of the Indian mythology that grew most freely in the Tantric period, with a degenerated form of the noble ethical teachings of primitive Buddhism." Though no one who is familiar with Mahayanistic ideas will admit these one-sided and superficial judgments, the majority of people are so credulous as to lend their ear to these falsified reports and to believe them.
The present English translation of Açvaghosha's principal work is therefore dedicated to the Western public by a Buddhist from Japan, with a view to dispelling the denunciations so ungraciously heaped upon the Mahayana Buddhism. The name of Açvaghosha is not very well known to the readers of this country, but there is no doubt that he was the first champion, promulgator, and expounder of this doctrine, so far as we can judge from all our available historical records. Besides, in this book almost all the Mahayanistic thoughts, as distinguished from the other religious systems in India, are traceable, so that we can take it as the representative text of this school. If the reader will carefully and patiently go through the entire book, unmindful of its peculiar terminology and occasional obscureness, I believe he will be amply and satisfactorily repaid for his labor, and will find that the underlying ideas are quite simple, showing occasionally a strong resemblance to the Upanishad philosophy as well as to the Samkhya system, though of course retaining its own independent thought throughout.
In conclusion let me say a word about the difficulty of translating such an abstruse religio-philosophic discourse as the present text. It is comparatively easy to translate works of travels or of historical events or to make abstracts from philosophical works. But a translator of the Mahayanistic writings, which are full of specific phraseology and highly abstruse speculations, will find himself like a wanderer in some unknown region, not knowing how to obtain any communicable means to express what be perceives and feels. To reproduce the original as faithfully as possible and at the same time to make it intelligible enough to the outside reader, who has perhaps never come in contact with this form of thought, the translator must be perfectly acquainted with the Mahayanistic doctrine as it is understood in the East, while he must not be lacking in adequate knowledge of Western philosophy and mode of thinking. The present translator has done his best to make the Mahayanistic thoughts of Açvaghosha as clear and intelligible as his limited knowledge and lack of philosophic training allow him. He is confident, however, that he has interpreted the Chinese text correctly. In spite of this, some errors may have crept into the present translation, and the translator will gladly avail himself of the criticisms of the Mahayana scholars to make corrections in case a second edition of the work is needed. (Suzuki, translator's preface, x–xiv)
Read more here . . .
The study of Buddhism has recently made gigantic strides, on this side of the Atlantic as well as on the other. Not only is the importance of the science of comparative religion making itself felt, but the advance of our Pali and Sanskrit knowledge has greatly contributed to a better understanding of things Oriental. Even Christians who were without sympathy for "heathen" religions have now taken up the study of Buddhism in earnest. Nevertheless, it appears to me that the teachings of Sakyamuni are not yet known in their full significance and that they do not yet command just appreciation. Though intolerant critics lose no chance of vigorously and often wrongly attacking the weak points of Buddhism, which are naturally seen at the surface, clear-sighted people have been very slow to perceive its innermost truth. This is especially the case with the Mahayana school.
The main reasons for this are, in my opinion, evident. While the canonical books of the Hinayana Buddhism have been systematically preserved in the Pali language, those of the Mahayana Buddhism are scattered promiscuously all over the fields and valleys of Asia and in half a dozen different languages. Further, while most of the Sanskrit originals have been destroyed, their translations in Tibetan, Mongolian, and Chinese have never been thoroughly studied. And, lastly, the Mahayana system is so intricate, so perplexingly abstruse, that scholars not accustomed to this form of thought and expression are entirely at a loss to find their way through it
Among the false charges which have been constantly poured upon the Mahayana Buddhism, we find the following : Some say, "It is a nihilism, denying God, the soul, the world and all"; some say, "It is a polytheism: Avalokiteçvāra, Tara, Vajrapani, Mañjuçri, Amitābha, and what not, are all worshipped by its followers"; still others declare, "It is nothing but sophistry, quibbling, hair-splitting subtlety, and a mocking of the innermost yearnings of humanity" ; while those who attack it from the historical side proclaim, "It is not the genuine teaching of Buddha; it is on the contrary the pure invention of Nāgārjuna, who devised the system by ingeniously mixing up his negative philosophy with the non-atman theory of his predecessor"; or, "The Mahayana is a queer mixture of the Indian mythology that grew most freely in the Tantric period, with a degenerated form of the noble ethical teachings of primitive Buddhism." Though no one who is familiar with Mahayanistic ideas will admit these one-sided and superficial judgments, the majority of people are so credulous as to lend their ear to these falsified reports and to believe them.
The present English translation of Açvaghosha's principal work is therefore dedicated to the Western public by a Buddhist from Japan, with a view to dispelling the denunciations so ungraciously heaped upon the Mahayana Buddhism. The name of Açvaghosha is not very well known to the readers of this country, but there is no doubt that he was the first champion, promulgator, and expounder of this doctrine, so far as we can judge from all our available historical records. Besides, in this book almost all the Mahayanistic thoughts, as distinguished from the other religious systems in India, are traceable, so that we can take it as the representative text of this school. If the reader will carefully and patiently go through the entire book, unmindful of its peculiar terminology and occasional obscureness, I believe he will be amply and satisfactorily repaid for his labor, and will find that the underlying ideas are quite simple, showing occasionally a strong resemblance to the Upanishad philosophy as well as to the Samkhya system, though of course retaining its own independent thought throughout.
In conclusion let me say a word about the difficulty of translating such an abstruse religio-philosophic discourse as the present text. It is comparatively easy to translate works of travels or of historical events or to make abstracts from philosophical works. But a translator of the Mahayanistic writings, which are full of specific phraseology and highly abstruse speculations, will find himself like a wanderer in some unknown region, not knowing how to obtain any communicable means to express what be perceives and feels. To reproduce the original as faithfully as possible and at the same time to make it intelligible enough to the outside reader, who has perhaps never come in contact with this form of thought, the translator must be perfectly acquainted with the Mahayanistic doctrine as it is understood in the East, while he must not be lacking in adequate knowledge of Western philosophy and mode of thinking. The present translator has done his best to make the Mahayanistic thoughts of Açvaghosha as clear and intelligible as his limited knowledge and lack of philosophic training allow him. He is confident, however, that he has interpreted the Chinese text correctly. In spite of this, some errors may have crept into the present translation, and the translator will gladly avail himself of the criticisms of the Mahayana scholars to make corrections in case a second edition of the work is needed. (Suzuki, translator's preface, x–xiv)
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Jinpa, Thupten, ed. Treatises on the Buddha Nature. Tibetan Classics Series 17. New Delhi: Institute of Tibetan Classics, 2007.glang ri ba thub bstan sbyin pa. bde gshegs snying po rigs kyi chos skor. bod kyi gtsug lag gces btus 17. bod kyi gtsug lag zhib dpyod khang, 2007. གླང་རི་བ་ཐུབ་བསྟན་སྦྱིན་པ། བདེ་གཤེགས་སྙིང་པོ་རིགས་ཀྱི་ཆོས་སྐོར། བོད་ཀྱི་གཙུག་ལག་གཅེས་བཏུས། ༡༧ བོད་ཀྱི་གཙུག་ལག་ཞིབ་དཔྱོད་ཁང་།, 2007.
This collection includes a history of buddha-nature theory in Tibet by Thupten Jinpa and seven texts influential in the development of buddha-nature teachings in Tibet. The texts included represent many lineages and historical periods. Along with the root text the following texts appear: 1) Butön's commentary to the Uttaratantrashastra (བདེ་གཤེགས་སྙིང་པོ་གསལ་བར་བྱེད་པ་མཛེས་བྱེད་ཀྱི་རྒྱན། pp 3-63). 2) The Third Karmapa Rangjung Dorje's commentary (བདེ་གཤེགས་སྙིང་པོ་བསྟན་པ། pp 65-69). 3) The Fifteenth Karmapa Khakyap Dorje's commentary (དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་བསྟན་པའི་བསྟན་བཅོས་ཀྱི་མཆན་འགྲེལ། pp 71-88). 4) Rongton's commentary (ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ལེགས་པར་བཤད་པ། pp 89-206). 5) Shakya Chokden's commentary (ཆོས་དབྱིངས་བསྟོད་པའི་འགྲེལ་པ་ཆོས་ཀྱི་དབྱིངས་རྣམ་པར་ངེས་པ། pp 207-238). 6) Jetsun Chokyi Gyaltsen's text on the disposition (gotra, rigs) (རིགས་ཀྱི་སྤྱི་དོན། pp 239-287) 7) Mipham Gyatso's Lion's Roar (བདེ་གཤེགས་སྙིང་པོའི་སྟོང་ཐུན་ཆེན་མོ་སེངྒེའི་ང་རོ། pp 289-316).
This collection includes a history of buddha-nature theory in Tibet by Thupten Jinpa and seven texts influential in the development of buddha-nature teachings in Tibet. The texts included represent many lineages and historical periods. Along with the root text the following texts appear: 1) Butön's commentary to the Uttaratantrashastra (བདེ་གཤེགས་སྙིང་པོ་གསལ་བར་བྱེད་པ་མཛེས་བྱེད་ཀྱི་རྒྱན། pp 3-63). 2) The Third Karmapa Rangjung Dorje's commentary (བདེ་གཤེགས་སྙིང་པོ་བསྟན་པ། pp 65-69). 3) The Fifteenth Karmapa Khakyap Dorje's commentary (དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་བསྟན་པའི་བསྟན་བཅོས་ཀྱི་མཆན་འགྲེལ། pp 71-88). 4) Rongton's commentary (ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ལེགས་པར་བཤད་པ། pp 89-206). 5) Shakya Chokden's commentary (ཆོས་དབྱིངས་བསྟོད་པའི་འགྲེལ་པ་ཆོས་ཀྱི་དབྱིངས་རྣམ་པར་ངེས་པ། pp 207-238). 6) Jetsun Chokyi Gyaltsen's text on the disposition (gotra, rigs) (རིགས་ཀྱི་སྤྱི་དོན། pp 239-287) 7) Mipham Gyatso's Lion's Roar (བདེ་གཤེགས་སྙིང་པོའི་སྟོང་ཐུན་ཆེན་མོ་སེངྒེའི་ང་རོ། pp 289-316).
