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Texts/Theg pa chen po'i bstan bcos rgyud bla ma'i sa bcad + (A topical outline of the ''Ratnagotravibhāga'' written by the famed 19th century Nyingma scholar Paltrul Rinpoche, Orgyen Jigme Chökyi Wangpo.)
Lion of Speech + (A traditional biography on the life of Mip … A traditional biography on the life of Mipham Rinpoche—one of the greatest 19th-century masters—from Dilgo Khyentse Rinpoche—one of the greatest 20th–century masters.Lion of Speech: The Life of Mipham Rinpoche offers a translation of Dilgo Khyentse Rinpoche’s biography of Mipham Rinpoche, left behind in Tibet when Khyentse Rinpoche went into exile in 1959 and lost for eighty years before its discovery by an extraordinary stroke of good fortune. The biography is written as a traditional namthar, an account of the “life and liberation” of a man who is widely considered to be among the greatest scholars and accomplished masters in the history of Tibetan Buddhism. One of the striking features of Khyentse Rinpoche’s account is that it downplays the “miraculous” aspects of Mipham’s life and activities—perhaps as a means of bringing into sharper focus the effect that Mipham had on his contemporaries as a spiritual master, scholar, and teacher.The second half of the book offers selected translations of Mipham Rinpoche’s works that provide readers with a taste of his enormous and extremely varied output. The translations are from his works on Madhyamaka, buddha-nature, tantra, and the Great Perfection. Some are new translations and some are striking passages from works that have already been published, including passages from Guide to the Wheel of Analytical Meditation, The Adornment of the Middle Way, The Wisdom Chapter, The Lion’s Roar, and White Lotus. (Source: [https://www.shambhala.com/lion-of-speech-15467.html Shambhala Publications])com/lion-of-speech-15467.html Shambhala Publications]))
Lion's Roar: Buddha Nature in a Nutshell + (A translation of Mipam Gyatso's ''Bde gshe … A translation of Mipam Gyatso's ''Bde gshegs snying po'i stong thun chen mo seng+ge'i nga ro'' (''Lion's Roar: Exposition of Buddha-Nature'') by Gyurme Avertin based on Khenpo Namdrol Rinpoche's teachings. Edited by Ian Ives, Judith Amtzis, and Chris Tomlinson. Ives, Judith Amtzis, and Chris Tomlinson.)
Music of the Sphere of Definitive Meaning + (A translation of Sangye Nyenpa Rinpoche's detailed explanation of the Third Karmapa Rangjung Dorje's famous Mahāmudrā Aspiration Prayer.)
Transmission of Light + (A translation of the classic ''Denkoroku'' … A translation of the classic ''Denkoroku'' by one of the premier translators of Buddhist and Taoist texts illustrates how to arrive at the epiphanic Zen awakening known as ''satori''.The essential initiatory experience of Zen, satori is believed to open up the direct perception of things as they are. "Even if you sit until your seat breaks through, even if you persevere mindless of fatigue, even if you are a person of lofty deeds and pure behavior, if you haven't reached this realm of satori, you still can't get out of the prison of the world." Deliberately cultivated and employed to awaken the dormant potency of the mind, satori is said to be accessible to all people, transcending time, history, culture, race, gender, and personality.Attributed to the thirteenth-century Zen Master Keizan (1268–1325), ''Transmission of Light'' (along with ''The Blue Cliff Record'' and ''The Gateless Barrier'') is one of three essential koan texts used by Zen students. Techniques for reaching the enlightening experience of satori are revealed through fifty-three short tales about the awakenings of successive generations of masters, beginning with the twelfth-century Zen master Ejo, dharma heir to Dogen.The translator's introduction establishes the context for ''Transmission of Light'' within the Zen canon and elucidates central themes of the work, including the essential idea that genuine satori "is not the end of Zen; it is more properly the true beginning." (Source: [https://www.shambhala.com/transmission-of-light.html Shambhala Publications])ion-of-light.html Shambhala Publications]))
Sun-Face Buddha + (A translation of the primary materials on … A translation of the primary materials on the life and teachings of Ma-Tsu (709-788), the successor to the great sixth patriarch and the greatest Ch'an master in history, Hui-Neng (638-713). The book should be invaluable to all who wish to study the development of the Zen thought and philosophy over the course of history. (Source: [https://www.jainpub.com/inc/sdetail/255 Jain Publishing])npub.com/inc/sdetail/255 Jain Publishing]))
Texts/Kun mkhyen jo nang pa chen po'i dgongs pa gzhan stong dbu ma'i tshul legs pa bshad mthar 'dzin gdung 'phrog + (A treatise on the Madhyamaka philosophy of … A treatise on the Madhyamaka philosophy of Other-Emptiness (gzhan stong) as inherited from Dölpopa by the influential modern Jonangpa scholar Ngawang Tsoknyi Gyatso (1880-1940). Tsoknyi Gyatso explains the system of the ground, path and result in this text, followed by a synopsis of the ''Ultimate Continuum''. a synopsis of the ''Ultimate Continuum''.)
Texts/Theg pa chen po rgyud bla ma'i zin bris tI kA + (A very clear commentary on the Ultimate Co … A very clear commentary on the Ultimate Continuum by Taglung Choje according to the title page, the treatise presents a brief history of the teachings on the Ultimate Continuum and follows the meditative tradition from Tsen Khawoche. The authors also cites and critiques some Tibetan interpretations and is perhaps unique in arguing Dhammakāya pervades all phenomena and not just sentient beings.ll phenomena and not just sentient beings.)
Texts/Rgyud bla ma'i 'grel pa mdo dang sbyar ba nges pa'i don gyi snang ba + (A voluminous commentary on the ''Uttaratan … A voluminous commentary on the ''Uttaratantra'', which, as its title suggests, presents the treatise as a definitive work and elucidates it vis-a-vis the sūtras that are cited within it. It is noteworthy for its scholarship, as an early example of a Tibetan locating the scriptural source material of the ''Uttaratantra'', as well as being widely considered an influential precursor to Dölpopa's treatment of the text.cursor to Dölpopa's treatment of the text.)
Texts/Theg pa chen po rgyud bla ma'i bstan bcos kyi bshad pa nges don nor bu'i mdzod + (According to Brunnhölzl, this work "clearl … According to Brunnhölzl, this work "clearly subscribes to the disclosure model of buddha nature, asserting that the stainless tathāgata heart adorned with all major and minor marks as well as awakening exists in all beings, refuting that the reality of cessation is a nonimplicative negation, and denying the position that the fully qualified sugata heart exists solely on the buddhabhūmi, while it is only nominal at the time of sentient beings. Also, besides CMW and Mipham’s commentary, YDC is the only other commentary I have reviewed that explicitly connects the name and contents of the ''Uttaratantra'' with the vajrayāna notion of tantra, thus underlining the text’s reputation as a bridge between the sūtras and tantras." a bridge between the sūtras and tantras.")
Articles/The Tathagata Essence + (According to Don Handrick, this is a "rath … According to Don Handrick, this is a "rather wordy" translation of the first chapter of the ''Uttaratantraśāstra'', made so due to the heavy use of parenthetical information derived from various commentaries on the text that the translators use to explicate the root verses. The work is a draft compilation and is not for general distribution. Permission has been granted for use in FPMT (Foundation for the Preservation of the Mahayana Tradition) Basic Programs.of the Mahayana Tradition) Basic Programs.)
The Reflexive Nature of Awareness (2000) + (According to the Tibetan Tsong Kha pa one … According to the Tibetan Tsong Kha pa one of the eight difficult points in understanding Madhyamaka philosophy is the way in which Prāsaṅgika Madhyamaka does not accept even conventionally that reflexivity is an essential part of awareness — that in being aware there is also an awareness of being aware (rang rig). One of the most sysyematic and detailed refutations of Tsong kha pa's approach to this issue can be found in the commentary to the ninth chapter of the Bodhicaryaāvatāra by the rNyingma lama Mi pham (1846–1912), together with Mi pham's own replies to his subsequent critics. In the course of this Mi pham reveals a vision of what is going on in the Madhyamaka which is rather different from the more familiar Tibetan approach of Tsong kha pa. Paul Williams places this controversy in its Indian and Tibetan context. He traces in detail Mi pham's position in his commentary on the Bodhicaryaāvatāra, the attack of one of his opponents, and his response, as well as indicating ways in which this controversy over the nature of awareness may be important within the context of Mi pham's rNyingma heritage of rDzogs chen thought and practice. This book is the first book length study of its subject, and also includes a reprint of a previous paper by Williams on the reflexive nature of awareness, as well as the relevant Tibetan texts from Mi pham. The book will be of interest to all students of Indian and Tibetan Madhyamaka, as well as associated areas of Buddhist thought such as Yogācāra and the philosophy of Dharmakīrti. It will also be of value to those concerned with the intelectual foundations of rDzogs chen. (Source: Back cover of Routledge 2013 edition))
Articles/The Sublime Science of the Great Vehicle to Salvation, Being a Manual of Buddhist Monism: The Work of Ārya Maitreya with a Commentary by Āryāsanga + (According to the Tibetan tradition, the fo … According to the Tibetan tradition, the foundation of all theexegetical literature connected with the Buddhist Scripture of thelatest and, partly, of the intermediate period is contained in the5 treatises ascribed to the Bodhisattva Maitreya. These are:— 1) The ''Sūtrālaṁkāra'', 2) " ''Madhyānta-vibhanga'', 3) " ''Dharma-dharmatā-vibhanga'' 4) " ''Abhisamayālaṁkāra'', and 5) " ''Uttaratantra'' Of these 5 treatises the original Sanskrit text of the ''Sutrālaṁkāra''has been edited by Prof. [[Sylvain Levi]], who has likewise given aFrench translation of it. The Sanskrit text of the ''Abhisamayālaṁkāra''and its Tibetan translation have been recently edited by Prof. Th.Stcherbatsky and by myself in the Bibliotheca Buddhica and willbe followed by an analysis of the 8 subjects and the 70 topics whichform its contents. The 3 other works have not, till now, met with thefull appreciation of European scholars. The reason perhaps is that wepossess only their Tibetan translations in the Tangyur (MDO XLIV), theoriginal Sanskrit texts having not, up to this time, been discovered.An investigation of this branch of Buddhist literature according tothe Tibetan sources enables us to ascertain the exclusive importanceof the said 3 treatises as containing, in a very pregnant form, theidealistic and monistic teachings of later Buddhism. In particularthe Tibetan works draw our attention to the ''Uttaratantra'', the translationand analysis of which forms the subject-matter of the presentwork. It is indeed the most interesting of the three, if not of allthe five, being the exposition of the most developed monistic andpantheistic teachings of the later Buddhists and of the special theoryof the Essence of Buddhahood, the fundamental element of theAbsolute, as existing in all living beings. (Obermiller, introduction, 81–82)ement of the Absolute, as existing in all living beings. (Obermiller, introduction, 81–82))
Media/Buddha Nature by Ven. Ajahn Brahm + (Ajahn Brahm responds to a question about whether human nature is closer to the Mahayana Buddhist idea of “buddha nature” or the Christian idea of “original sin.”)
Buddha Nature: The Mahayana Uttaratantra Shastra + (All sentient beings, without exception, ha … All sentient beings, without exception, have buddha nature, the inherent purity and perfection of the mind, untouched by changing mental states. ''The Mahayana Uttaratantra Shastra'', one of the "Five Treatises" said to have been dictated to [[Asanga]] by the Bodhisattva [[Maitreya]], presents the Buddha's definitive teachings on how we should understand this ground of enlightenment and clarifies the nature and qualities of buddhahood. This seminal text details with great clarity the view which forms the basis for Vajrayana, and especially Mahamudra, practice. Thus it builds a bridge between the Sutrayana and the Vajrayana levels of the Buddha's teaching, elaborated here in [[Jamgön Kongtrül]]'s commentary. (Source: [https://www.shambhala.com/buddha-nature.html Shambhala Publications])uddha-nature.html Shambhala Publications]))
Articles/Everything’s Made of Mind + (All that we are and experience is mind, explains Zen teacher Norman Fischer. That mind is original enlightenment itself.)
Texts/Gzhan stong chen mo + (Along with Dol po pa's ''Ri chos Nges don … Along with Dol po pa's ''Ri chos Nges don Rgya mtsho'' and Tāranātha’s ''Dbu ma Theg mchog Rab dbyed Brgyad'', the ''Gzhan stong Chen mo'' comprises the third major textbook studied within the Gzhan stong Madhyamaka curriculum at major Jonang monastic universities, including 'Dzam thang Dgon pa, Bswe Dgon pa and Lcam mda' Dgon pa. For pedagogical reasons, and because of the structure of Mkhan po Blo grags' work, monks generally begin by studying sūtra gzhan stong separately from tantric gzhan stong in preparation for examining Dol po pa's synthetic masterpiece interweaving sūtra and tantra. In a coherent structure identical to the ''Ri chos'', the ''Gzhan stong Chen mo'' presents gzhan stong philosophical thinking systematically in accord with the outline of ground (''gzhi''), path (''lam'') and fruition ''('bras bu)'', treating sūtra gzhan stong within the main body of the text and tantric gzhan stong as an appendix.Michael Sheehy, 2007.ong as an appendix. Michael Sheehy, 2007.)
Texts/Dhāraṇīśvararājasūtra + (Also known as ''Questions of Dhāraṇīśvararāja Sūtras'' (''Dhāraṇīśvararājasūtra''), this lengthy sūtra is stated to be the primary source for the ''Ratnagotravibhāga'' since it touches upon all seven vajra topics discussed in the treatise.)
Texts/Dharmadhātustava + (Also known as the ''Dharmadhātustotra'', i … Also known as the ''Dharmadhātustotra'', it is a praise written in verse attributed to Nāgārjuna. A Sanskrit manuscript found in Tibet was recently published in 2015. However, before this it was only extant in Tibetan and Chinese translations, though fragments of this text were found to be quoted in other Sanskrit texts. It is notable as perhaps the only work of Nāgārjuna that takes a positivistic view of emptiness and the existence of wisdom, in this case represented by the dharmadhātu. In fact much of the language echoes descriptions of buddha-nature. Though modern scholarship has thus called the attribution of this text to Nāgārjuna into question based on its contents, Tibetan scholars have utilized the text as a support for works that promote or defend ''tathāgatagarbha'' and it is especially prominently featured in works on other-emptiness (gzhan stong) and Great Madhyamaka.tiness (gzhan stong) and Great Madhyamaka.)
Articles/The Mind as the Buddha-Nature: The Concept of the Absolute in Ch'an Buddhism + (Although Ch'an Buddhism has a long history … Although Ch'an Buddhism has a long history, the name of the Ch'an School (''ch'an-men''a or ''ch'an-rsung''b) was a relatively late development. It was Tsung-mic (780-841), the great Master of Kuei-fung who, for the first time, adopted the term in the ninth century A.D. It is interesting to note that it was the same monk-scholar who used the School of Mind (''hsin-tsung''d) as a synonym of the Ch'an school. Tsung-mi was a scholar of buddhist thought who had personal experience in the broad-ranging knowledge of Ch'an traditions. He collected relevant materials and wrote extensively in an effort to analyze the doctrine and practices of the tradition. His identification of the Mind with the Ch'an indicates that, in his opinion, the Mind was the central focus of the school. Although Tsung-mi contributed a good deal to the understanding of Ch'an Buddhism, his contributions remained almost unknown for a thousand years; it is only during the last two decades that scholars have gradually come to recognize his contribution. with considerable astonishment and admiration. This article is an attempt to describe, analyze and assess Tsung-mi's thesis that the doctrine of Mind is the central focus of Ch'an Buddhism and that the Mind itself is the absolute. (Jan, "The Mind and the Buddha-Nature," 467)<h5>Notes</h5>#CYC pp. 13 and 17 for the term of ''ch'an-men''; pp. 57, 86, 210 and 320 for ''ch'an-tsung''. Compare Sekiguchi Shindaiaa, "Zenshū no hassei." ''Fukui sensei shōju ki'nen Tōyō shisō ronshü'' (Tokyo, 1960), pp. 321–338.#Jan Yūn-hua, "Tsung-mi and his Analysis of Ch'an Buddhism", TP 58 (1972): 1–54; for a detailed study of Tsung-mi, see Shigeo Kamata, ''Shūmitsu kyōgaku no shisōshi teki kenkyū'' (Tokyo: Institute of Oriental Culture, University of Tokyo, 1975).#CYC, pp. 30 and 254.no shisōshi teki kenkyū'' (Tokyo: Institute of Oriental Culture, University of Tokyo, 1975). #CYC, pp. 30 and 254.)
Articles/Reification and Deconstruction of Buddha Nature in Chinese Chan + (Although much has been said about deconstr … Although much has been said about deconstruction in Madhyamika Buddhism, very little has been done in the study of deconstructive strategy in Chan Buddhism. In his study of deconstruction in Nāgārjuna's thought, Robert Magliola adds several passages that discuss the same topic in Chan/Zen Buddhism. Magliola's major contribution is his distinction between logocentric and differential trends in Chan/Zen Buddhism (Magliola: 96-7). This distinction allows us to take a fresh look at, and to re-examine, those inner struggles in the evolution of Chan Buddhist thought. However, Magliola's study of deconstruction in Chan is not systematic, despite its insights. He uses only a few cases to show the deconstructive tendency in Chan, without applying his distinction to a closer examination of the different schools of Chan thought. Thus, his study leaves only the impression that the deconstructive or differential trend is connected with the Southern School of Chan. He does not justify this thesis through a closer doctrinal and textual-contextual investigation. Bernard Faure, on the other hand, touches upon the same issue of logocentric and differential trends in Chan in his comprehensive critique of the Chan tradition. Faure's study of this issue has two main problems. First, since his study is a criticism, he shows only what he thinks is the logocentric side of Chan, without providing a constructive study of deconstruction in Chan. Second, he criticizes Magliola for relating his logocentric/differential distinction to the historically well-defined distinction between Northern and Southern Chan. Faure believes that this hasty connection is "counterproductive" (Faure 1993: 225). His own approach, as opposed to Magliola's, is to suggest that it is impossible to identify one school or one figure in the Chan tradition as either logocentric or deconstructive. He asserts that there are "only combinations" of these two types in the Chan tradition (Faure 1993: 225). It appears that this position of "combination only" avoids a one-sided view and the error of jumping to a conclusion. However, by concluding that there are only combinations, Faure turns away from the necessity and possibility of analyzing and identifying individual deconstructive trends in Chan Buddhism, and from the necessity and even the possibility of a coherent reinterpretation and reconstruction of Chan thought. The coherent reinterpretation and reconstruction of Chan thought obviously demands more than a mere criticism. It is true that the thought of one school or one figure may involve elements of two trends; but this fact does not preclude the possibility of its being coherently interpreted as representative of one trend. This paper, therefore, will attempt to investigate a major deconstructive trend in Chan Buddhism, namely, that of the Huineng 惠能 and the Hongzhou 洪州 Chan, and its target—certain reifying tendencies in Chan. (Wang, preliminary remarks, 63–64))
Texts/Dbu ma chos dbyings bstod pa'i rnam par bshad pa + (Among all available commentaries on the '' … Among all available commentaries on the ''Dharmadhātustava'', the Third Karmapa's is both the earliest and the longest, composed in either 1326 or 1327. Until the recent appearance of a single ''dbu med'' manuscript (fifty-two folios with eight lines each), the text had been considered lost at least since the Tibetan exodus in 1959. The title of Rangjung Dorje's commentary—''An Explanation of In Praise of Madhyamaka-Dharmadhātu''—already indicates that he obviously considers Nāgārjunas text to be a Madhyamaka work, not fundamentally different from what the latter says in his well-known collection of reasoning and elsewhere. Indeed then, considerable parts of the commentary are devoted to showing that the ''Dharmadhātustava'' does not conflict with Nāgārjuna's classical Madhyamaka works. Moreover, Rangjung Dorje freely uses typical terminologies from both the Indian Madhyamaka and Yogācāra traditions, such as the frameworks of the two realities, the three natures, the eight consciousnesses, the four wisdoms, and the two/three kāyas; the middle and extremes; false imagination; ''tathāgatagarbha''; natural luminosity; and the fundamental change of state. Through both this and extensively quoting mainly Nāgārjuna, Maitreya, Asaṅga, and Candrakīrti, these two traditions are shown to perfectly accord in the essential points. Thus, the Karmapa's commentary often offers original interpretations and also elaborates on a number of supplementary topics, though it does not explicitly explain every single line of the ''Dharmadhātustava''. (Karl Brunnhölzl, ''In Praise of Dharmadhātu'', 2007: pp. 193-194.)aise of Dharmadhātu'', 2007: pp. 193-194.))
Texts/Rgyud bla ma'i 'grel pa Ti ka nyi 'od gsal ba + (Among the numerous texts discovered at Dre … Among the numerous texts discovered at Drepung monastery's library through the efforts of Alak Zenkar Rinpoche and his team is a hitherto unknown commentary [on the ''Ultimate Continuum''] by one Lhodrak Dharma Senge. Although the manuscript is incomplete and missing the final pages which may have contained the colophon, the title on the first page and a note at the start of the commentary explicitly mention Lhodrakpa Dharma Senge as the author. Yet, apart from the obvious association of the author with the southern Lhodrak region of Central Tibet, we have no information on when and where he lived.The style and content of the commentary suggest its composition was completed in the early classical period of the twelfth-thirteenth centuries, most likely before the well-known commentaries on the ''Ultimate Continuum'' appeared at the peak of the classical period in the fourteenth and fifteenth centuries. The manuscript itself, in ''dbu med'' script, bears some archaic characteristics, including the writing of the negative ''med'' (མེད་) as ''myed'' (མྱེད་) and the use of numerals instead of spelling numbers in full, such as རྣམ་འབྱེད་རྣམ་པ་༣་ instead of རྣམ་འབྱེད་རྣམ་པ་གསུམ་ and ༢་མྱེད་ in the place of གཉིས་མེད།. [[Articles/Lhodrak_Dharma_Senge%27s_Commentary_on_the_Ultimate_Continuum| Read more here]].)
Media/An Introduction to Discovering the Buddha Within by H.E. Yongey Mingyur Rinpoche + (An Introduction to the Palpung Study and Practice program "Discovering the Buddha Within" by H.E Yongey Migyur Rinpoche 尊貴的詠給明就仁波切介紹八蚌學修教程 ─ 開啟內在之佛 ([https://www.youtube.com/watch?v=azIK84yIJqk&t=13s Source Accessed June 8, 2023]))
Texts/De bzhin gshegs pa'i snying po bstan pa'i bstan bcos kyi mchan 'grel + (An annotated commentary written by the fifteenth Karmapa on the Third Karmapa's verses on buddha-nature, The Treatise on Pointing Out the Tathāgata Heart.)

Articles/Buddhanature: You're Perfect as You Are + (An article on buddha-nature by a contemporary Tibetan teacher.)

Texts/Theg pa chen po rgyud bla ma'i don gyi snying po gsal byed kyi snang ba chen po + (An articulate synopsis of the seven vajra … An articulate synopsis of the seven vajra points in the Ultimate Continuum based on mainstream Geluk interpretation. Chone Drakpa Shedrup makes a clear distinction between the naturally abiding spiritual and the developed spiritual gene identifying the former with the emptiness of the mind and the latter with spiritual qualities such as compassion, renunciation and mind of awakening.ssion, renunciation and mind of awakening.)
Texts/Rgyud bla ma'i tshig don rnam par 'grel pa + (An early Tibetan commentary on the ''Uttar … An early Tibetan commentary on the ''Uttaratantra'', both the śāstra and the vyākhyā, that purports to represent the teachings passed on by the Kashmiri Parahitabhadra to his Tibetan student Marpa, though it is not entirely clear whether this refers to Marpa Dopa or Marpa Chökyi Lodrö, both of whom were important early Kagyu masters and translators that travelled south to receive teachings which they imported and propagated in Tibet. Nevertheless, the text follows more closely Indian commentarial styles and includes typical Mahāmudrā type instructions in its exegesis. Thus it is a prime example of the lineage that descends from Maitrīpa that came to dominate the Kagyu school's approach to the ''Uttaratantra'' in later generations.the ''Uttaratantra'' in later generations.)
Buddha-Nature and Emptiness + (An essential study of a key text that pres … An essential study of a key text that presents buddha-nature theory and its transmission from India to Tibet, this book is the most thorough history of buddha-nature thought in Tibet and is exceptional in its level of detail and scholarly apparatus. It serves as a scholarly encyclopedia of sorts with extensive appendices listing every existent commentary on the ''Ratnagotravibhāga'' (''Uttaratantraśāstra''), as well as covering Ngok Lotsawa's commentarial text and his philosophical positions related with other Tibetan thinkers.tions related with other Tibetan thinkers.)
Texts/Kun mkhyen jo nang pa'i bzhes dgongs dbu tshad kyi gzhung spyi dang gung bsgrigs te spyod pa'i spyi don rab gsal snang ba + (An explanation of the general meaning of the scriptures on Madhyamaka (dbu ma) and pramāṇa (tshad ma) by the influential modern Jonangpa scholar Ngawang Tsoknyi Gyatso (1880-1940).)
Texts/Theg pa chen po rgyud bla ma'i bstan bcos kyi nges don gsal bar byed pa'i rin po che'i gron me + (An extensive commentary on the ''Uttaratan … An extensive commentary on the ''Uttaratantra'' written by a contemporary of Dölpopa and Butön during the height of the debate over the definitive nature of the treatise and its teaching on buddha-nature. Lodrö Tsungme presents an interpretation of buddha-nature which is different from what is given by many masters of Sangphu including Ngok Loden Sherab. As his position are quite similar to what Longchenpa espoused later, the commentary was mistakenly attributed to Longchenpa by some Nyingma followers.d to Longchenpa by some Nyingma followers.)
Texts/Theg pa chen po rgyud bla ma'i bstan bcos legs par bshad pa + (An extensive explanatory commentary on the … An extensive explanatory commentary on the ''the Ultimate Continuum'' by one of the major scholastic voices of the Sakya school. As Bernert states, "Refuting, on one hand, the notion that Buddha-nature is synonymous with mere emptiness, and on the other that the mind is inherently endowed with the Buddha qualities, Rongtön argues for an understanding of Buddha-nature that embraces both aspects of the nature of mind: cognizance and emptiness." (Christian Bernert. [[Perfect or Perfected? Rongtön on Buddha-Nature]], 2018.[Perfect or Perfected? Rongtön on Buddha-Nature]], 2018.)
Texts/Laṅkāvatārasūtra + (An important Mahāyāna sūtra that was highl … An important Mahāyāna sūtra that was highly influential in East Asia as well as in Nepal, where a manuscript was discovered that remains the only extant Sanskrit recension of this text. It is notable for its inclusion of many doctrinal features that would come to be associated with the Yogācāra philosophy of Mind-Only (Cittamātra), such as the ālayavijñāna, or store-house consciousness, that acts as a repository for the seeds of karmic actions. It also includes several lengthy discussions of tathāgatagarbha and, though it is never actually referenced in the ''Uttaratantra'', it is often listed among the so-called tathāgatagarbha sūtras. While its lack of mention in the ''Uttaratantra'' has been interpreted by scholars as evidence that the sūtra postdates the treatise, it should be noted that the ways in which the tathāgatagarbha is discussed in the sūtra is often at odds with its presentation in the ''Uttaratantra''. its presentation in the ''Uttaratantra''.)
Texts/Ratnadārikāsūtra + (An important sūtra source for the ''Uttaratantra'' in its discussion of the third of the seven topics (''buddha'') in which the qualities of awakening are listed.)
Texts/Fo xing lun + (An influential text in East Asian on buddh … An influential text in East Asian on buddha-nature attributed in the Chinese canon to Vasubandhu. Though no Sanskrit recension nor Tibetan translation has ever been located it was reportedly translated into Chinese by Paramārtha in the 6th century. Much like the ''Awakening of Faith in the Mahāyāna'', several modern scholars of East Asian Buddhism have surmised that the work may have been actually composed by Paramārtha.The Saṃdhigambhīranirmocanasūtratīkā composed by Wan tshik translated from Chinese to Tibetan by Gö Chodrub mentions this treatise about ten times.ub mentions this treatise about ten times.)
Texts/Theg pa chen po rgyud bla ma'i bstan bcos zhes bya ba'i mchan 'grel + (An interlinear commentary on the ''Uttarat … An interlinear commentary on the ''Uttaratantra'' by the famed Khenpo Zhenga. It is one of a series of such works on the thirteen major treatises of Indian Mahāyāna Buddhism that became the basis for the curriculum at several major Tibetan monastic universities, such as those at Dzogchen and Dzongsar monasteries.hose at Dzogchen and Dzongsar monasteries.)
Articles/Lhodrak Dharma Senge's Commentary on the Ultimate Continuum + (An original essay on Lhodrak Dharma Senge's commentary on the ''Ultimate Continuum'' by Tsadra Foundation's writer-in-digital-residence, Lopen Dr. Karma Phuntsho.)
Texts/Rgyud bla ma'i sa bcad mtshungs med legs bshad + (An outline of the Ultimate Continuum attri … An outline of the Ultimate Continuum attributed to Lochen Kyapchok Palzang has verses in the beginning and end written with play of words used in a difficult poetic compositions. The outlines divides the main text into three sections, unlike most other outlines which presents the Ultimate Continuum in four sections.s the Ultimate Continuum in four sections.)
Texts/Nges don gyi lta sgom nyams su len tshul ji lta bar ston pa rdo rje'i mdo 'dzin + (An overview of the views of Dzogchen, Mahāmudrā, and Madhyamaka and the methods of applying them in practice, with particular attention given to the ways in which these three converge.)
The Lion’s Roar Proclaiming Emptiness of Other + (An unpublished, but complete translation of ''The Lion’s Roar Proclaiming Emptiness of Other'' (''Gzhan stong khas len seng ge'i nga ro'') by Mipham Gyatso (Mi pham rgya mtsho).)
Articles/The Purpose of the Buddha-Nature Teachings by Anne Burchardi: Conversations on Buddha-Nature + (Anne Burchardi and Lopen Karma Phuntsho di … Anne Burchardi and Lopen Karma Phuntsho discuss the purpose of the buddha-nature teachings in the context of Kagyu and Nyingma traditions and beyond. '''Handout Available:''' [https://buddhanature.tsadra.org/images-budnat/3/3a/Illustrations_of_Buddhanature.pdf See an artist's modern rendition of the traditional examples of buddha-nature from the sutras].xamples of buddha-nature from the sutras].)
Daijō kishinron no kenkyū + (Anthology of articles covering such topics … Anthology of articles covering such topics as the early history of the ''Awakening of Faith'', the influence of its doctrine of original enlightenment on early Chan, Fazang's commentary, the rhetoric of the text, and the concept of the "one vehicle" (''ekayāna''). ([https://www.oxfordbibliographies.com/view/document/obo-9780195393521/obo-9780195393521-0170.xml Source Accessed July 3, 2020])21-0170.xml Source Accessed July 3, 2020]))
Articles/Indian Materials on the Doctrine of Sudden Enlightenment + (Any steps to be taken in the direction of … Any steps to be taken in the direction of investigating the Indian roots of Ch'an are hindered by the thicket of legends in which the tradition shrouded itself. The Ch'annists must also be blamed for the fact that the question of what was the original form of this peculiarly Chinese version of Buddhism remains open, still obscured by the fallacious assumption that Ch'an was a monolithic, clearly defined school or tradition. Progress in this area is further hampered by the fact that in both India and China the early history of the movements that gave rise to Ch'an belongs to mystical traditions existing on the margins of the scholarly establishment of Buddhism. On the other hand, the broader question of contacts, connections, agreements and disagreements between Ch'an and Indian Buddhism can now be the object of documented study thanks to the indefatigable efforts of Buddhist scholars in Russia, France and Japan, who have attempted to verify the facts and meaning of an incident known as the "Council of Lhasa." (Gomez, "Indian Materials," 393)f Lhasa." (Gomez, "Indian Materials," 393))
Buddha-Nature: Mahayana-Uttaratantra-Shastra (Khyentse Commentary) + (Arya Maitreya’s Mahayana-Uttaratantra-Shas … Arya Maitreya’s Mahayana-Uttaratantra-Shastra is one of the most important teachings on buddhanature and enlightenment. It is revered by buddhist masters as a very special text, one of the five great teachings given by Lord Maitreya to Asanga, and part of the third turning of the wheel of the Dharma. Within the traditional buddhist shedras for monastic education, it is often taught as the final text in the curriculum, and many masters say it can be considered a bridge between the sutras and tantra. It provides an important philosophical foundation for understanding the workings of the buddhist path, particularly for Vajrayana practitioners. We are particularly fortunate to have these teachings by Dzongsar Khyentse Rinpoche, rich with his usual clarity, warmth, humour and wisdom because, despite its beauty and profundity, this text is rarely taught in the West, and there are few translations.Rinpoche gave these teachings on the Uttaratantra at the Centre d’Etudes de Chanteloube in Dordogne, France during the summers of 2003 and 2004, after completing a four-year teaching cycle on Chandrakirti’s Madhyamakavatara. He has often emphasised the value of a grounding in the Madhyamika or ‘Middle Way’ philosophy of emptiness, as without this foundation beginners can easily misunderstand Buddha’s teaching that all sentient beings have buddhanature. For example, many of us who have grown up in a Western cultural context can easily confuse buddhanature with ideas like God or a personal soul or essence. These teachings allow us to dispel these kinds of misunderstanding. And despite their very different presentations, both the Madhyamika and Uttaratantra are teachings on the buddhist view of emptiness. As Rinpoche says, “You could say that when Nagarjuna explains the Prajñaparamita, he concentrates more on its ‘empty’ aspect (“form is emptiness” in the Heart Sutra), whereas when Maitreya explains the same thing, he concentrates more on the ‘ness’ aspect (emptiness is form).” In showing us how emptiness and buddhanature are different ways of talking about the same thing, this text gives us the grounding we need to understand buddhanature.In this way, the Uttaratantra gives us another way to understand the Four Seals that comprise the buddhist view, which Rinpoche teaches in his book “What Makes You Not a Buddhist.” It also offers a way to make sense of what modern physics has discovered about the magically “full” quality of “empty” space (e.g. vacuum particles and quantum optics). But like all buddhist philosophy, it is not intended simply to provoke an academic discussion that we leave behind as we return to our everyday lives. It is taught as a path for us to attain liberation. For practitioners, the Uttaratantra clearly explains what it means to accumulate merit and purify defilements, and it offers a safety net to protect our path from falling into all-too-common eternalist or nihilist extremes. It also tackles many of the basic questions that practitioners ask as they consider the nature of the path, questions like: What is the ultimate destination of this path? Who is this person travelling on the path? What are the defilements that are eliminated on the path? What is experience of enlightenment like? Rinpoche answers these questions and many others in this commentary on the Uttaratantra-Shastra. (Source: [https://siddharthasintent.org/publications/buddha-nature/ Siddhartha's Intent])tions/buddha-nature/ Siddhartha's Intent]))
Articles/The Buddhist Notion of an 'Immanent Absolute' (tathāgatagarbha) as a Problem in Hermeneutics + (As a religious and philosophical tradition … As a religious and philosophical tradition works out its own stock of ideas and encounters fresh ones among its neighbours, it must very often generate responses to developing tensions and oppositions unless it is simply to turn in on itself, both ossifying and isolating itself from its intellectual and human environment. Buddhism has not ossified and isolated itself in this way, and it has met such challenges not only in its spread outside the Indian subcontinent—in Central, East and Southeast Asia, and now also in Europe andAmerica—but also, and no less importantly, in the course of its developmentwithin historical India itself. One way in which Buddhism has responded to these intellectual and cultural encounters can be related to hermeneutics: that is, the modes by which a tradition explains its sources and thereby interprets (or reinterprets) itselfin a continuing process of reactivation and renewal of its heritage.[1] In the case of Buddhism this process—perhaps comparable in part to what in another context is now frequently referred to as ''aggiornamento''—had both endogenous and exogenous causes. It was, in other words, set in train both by internal, systemically generated requirements and tensions within theBuddhist tradition as it evolved in geographical space and historical time, and by external impulses received from its intellectual and social environment, which could be, according to the case, either positive or negative in character. The purpose of this paper is to explore this process with respect to the Buddhist hermeneutics of the ideas of non-self (''anatman'') and of a spiritual matrix or germ (''gotra'', ''tathagatagarbha'' or Buddha-nature) and the relationship of this pair of ideas to Vedantic notions and Brahmanical social groups in classical India. Reference will be made also to certain exegetical developments that either originated in Tibet or were at least fully realized there for the first time. Our analysis will revolve around the fact that, however historically antithetical and structurally contrasting these two ideas are in Buddhism, they in fact have not invariably been treated by Buddhist hermeneuticians as contradictory or even as systematically exclusive of each other. Because of its philosophical and religious significance in the fields of soteriology and gnoseology, the Mahāyānist theory of the ''tathāgatagarbha''—the Germ of Buddhahood latent in all sentient beings—occupies a crucial position in Buddhist thought, and indeed in Indian thought as a whole. In virtue of both their extent and their contents, the sūtras treating the ''tathāgatagarbha''—and the systematically related doctrines of the natural luminosity (''prakṛtiprabhāsvaratā'') of mind (''citta'') and the spiritual germ existent by nature (''prakṛtistha-gotra'')[2]—are amongst the most important in the Mahāyāna. The idea that the doctrine of the ''tathāgatagarbha'' and Buddha-nature is one of the supreme teachings of the Mahāyāna is explicitly stated inthe ''Mahāparinirvāṇa-sutra''.[3] Mahāyānist doctrine is in large part concerned with the path (''marga'') of the Bodhisattva and supreme and perfect awakening (''bodhi''), that is, the state of a Buddha. The terms ''tathāgatagarbha'' and ''gotra'' are used to denote the base or support for practice of the path, and hence the 'cause' (''hetu'': ''dhatu'') for attainment of the fruit (''phala'') of buddhahood. Even when the texts do not employ the term ''tathāgatagarbha'' to designate this factor as the one which makes it possible for all living beings ultimately to attain liberation and Buddhahood, the importance of the theme of the ''tathāgatagarbha'' is basic to the soteriology and gnoseology of the Mahāyāna. (Ruegg, "The Buddhist Notion of an 'Immanent Absolute'," 229–30))
Ālayavijñāna: On the Origin and the Early Development of a Central Concept of Yogācāra Philosophy. Part 1: Text + (As is well known, one of the specific feat … As is well known, one of the specific features of the philosophy of the Yogācāra school is the theory that inaddition to the traditional six kinds of mind, viz. the five sense-perceptions and non-sensory cognition (''manovijñāna''), there are two new, more or less subliminal forms, viz. ''kliṣṭa-manas'' and ''ālayavijñāna''. The former is a continuous, subtle notion or feeling of 'I', whereas the latter, in accordance with the frequent Chinese rendering, i.e. "store mind," "connaissance-réceptacle, may, in a preliminary way, be characterized as the container or store-house of the latent residues or Impressions of previous actions (''karman'') and mind processes, or, following the usual Tibetan translation ''kun gźi rnam par śes pa'' ("fundamental mind", "Grunderkennen"), as the basic layer of mind processes or even the very basic constituent of the whole living being. It should be kept in mind that (at least in the "orthodox" Yogācāra school) ālayavijñāna is strictly person-bound, each living being having its own ālayavijñāna. The present essay, though also including a few remarks on the origin of ''kliṣṭa-manas'' ( see § 7. 1A. 2. 2), is primarily concerned with the problem of the origin and development of ālayavijñana. Yet, my treatment of this matter is not exhaustive either. I have rather confined myself to dealing with the problem of the origin of ālayavijñāna in a rather limited sense (see § 1.4), and to an attempt to deduce, from my starting-point and the data available in the oldest materials, certain crucial aspects of the early development of this concept. In accordance with the limited scope of the present essay, Ifeel it justified to confine myself, as for previous research, to a short systematic outline of the essential aspects of what it has contributed to the question of the formation of the concept of ālayavijñāna (§ 1.3). Though I admit that a full account of the history of research on ālayavijñāna would be useful, it would take much more time than I can afford, and anyway it should, in view of the fact that most pertinent works are in Japanese, be written by a Japanese scholar. Nevertheless, apart from specific references in the notes, a fewrecent theories on the origin of ālayavijñāana will be discussed in detail in § 7, because they advocate solutions considerably differing from mine, and because I should scarcely be justified in setting up a theory of my own if I did not give my reasons for not adopting one or the other of those already set forth. As for the question of the origin of the concept of ālayavijñāna, the solution presented in this essay must remain a hypothetical one. In view of the fact thateven basic problems of the literary history of the older Yogācāra texts, esp. of the Yogācārabhūmi, are still unsolved or controversial and since some early materials are known only from fragments—and there may have been others no longer extant in explicit quotations—, statements on the early history of Yogācāra thought are almost inevitably, at least for the time being, bound to be hypothetical. But I think Suguro is right in emphasizing that we have no choice but to try to reconstruct the historical development of Yogācāra thought if we want to re-enact it, as it were, as a dynamic, living process, and not merely take stock of thepetrified (and often incoherent) results. Besides, even preliminary observations in terms of a history of ideas may, if handled with caution, on their part be helpful in resolving problems of literary history. But what I consider essential is that, even if we cannot (or cannot yet?), in our hypotheses on matters of the history of ideas (as well as of the literary history) of uncertain periods like early Yogācāra, reach certainty, we are nonethe less clearly called upon to proceed from mere possibility or non-committal plausibility to probability; i.e. we should try to find out criteria which permit us to single out, from among the at times considerable number of possible explanations, the one which is (or at least those few which are) probable; and it is precisely this that I intend to do in the present essay. (Schmithausen, introductory, programmatic and methodological remarks, Vol. 1, 1–3) (*Author's notes have been omitted)[https://archive.org/details/yogacharaalayavijnanaoriginanddevelopmentpart1lambertschmithausen_497_G/mode/2up Read Vol. 1 Online] [https://archive.org/details/yogacharaalayavijnanaoriginanddevelopmentpart2lambertschmithausen_861_T Read Vol. 2 Online])
Perfect or Perfected? Rongtön on Buddha-Nature + (As the most important canonical treatise o … As the most important canonical treatise on Buddha-nature, the ''Ratnagotravibhaga'' (also known as ''Uttaratantrasastra'', Tib. ''rgyud bla ma'') established the doctrinal foundations for the Mahayana philosophy of ''tathāgatagarbha'', the doctrine according to which all sentient beings are either inherently buddhas or endowed with the potential for awakening. Among the most prominent Tibetan commentaries on this text figures that of the Sakya master Rongtön Sheja Künrig, a prolific writer who was active during the golden age of Tibetan Buddhist philosophy. Refuting, on one hand, the notion that Buddha-nature is synonymous with mere emptiness, and on the other that the mind is inherently endowed with the Buddha qualities, Rongtön argues for an understanding of Buddha-nature that embraces both aspects of the nature of mind: cognizance and emptiness. Rongtön Sheja Künrig (1376-1449) figures among the greatest teachers of the Sakya tradition. Particularly renowned for his commentaries on the ''Five Treatises of Maitreya'', his vast erudition, and extensive teaching career made him one of the most influential masters for the scholastic lineages of all schools of Tibetan Buddhism. This volume contains an annotated translation of Rongtön Chenpo’s commentary on the central chapter of this treatise (including the relevant stanzas of the root text), along with an extensive introduction to the historical development of this doctrine and an analysis of Rongtön’s position. (Source: [http://www.vajrabookshop.com/categories/vajra-publications/products/perfect-or-perfected-rongton-on-buddhanature--a-commentary-on-the-fourth-chapter-of-the-ratnagotravibhaga Vajra Publications])-chapter-of-the-ratnagotravibhaga Vajra Publications]))
Chi-tsang's Ta-ch'eng-hsüan-lun: The Two Truths and the Buddha-Nature + (As the title indicates, the present study … As the title indicates, the present study is primarily devoted to a textual examination of the ''Ta-ch'eng-hsüan-lun'' (hereafter referred to as ''Hsüan-lun''), a work written by the Sanlun monk Chi-tsang (549-623) to serve as an outline of the major teachings of his Three Treatises tradition.[1] The text consists of several independent essays on subjects such as the "Two Truths," "Eight Negations," "Buddha-nature," "Ekayāna," "Nirvāṇa," and "Two Knowledges."[2] From this compendium on Sanlun doctrine, the essays on the "Two Truths" and the "Buddha-nature" will primarily serve as the textual basis for this study. The objective of this dissertation is to discuss how the Sanlun theory of two truths (''saṁvṛti-satya'' and ''paramārtha-satya'') and the ''Nirvāṇa-sūtra'' concept of Buddha-nature (''buddha-dhātu'') were defined and interpreted by Chi-tsang.[3]More specifically, this study will explore the relationship between the theory and practice of the two truths and the Buddha-nature. In these two significant components of Chi-tsang's thought, one can see the synthesis of the Prajñāpāramitā doctrine of emptiness (''śūnyatā'') and the Buddha-nature theory of "not-empty" (''aśūnya''). In combining these two major doctrinal trends of Mahāyāna Buddhism, Chi-tsang's thought is innovative and constitutes an important phase in Chinese intellectual history. (Koseki, introduction, 1) <h5>Notes</h5>#Biographical data on Chi-tsang can be found in the ''Hsü Kao-seng-chuan'' (T5O, 513c-515a). The material selected by Tao-hsüan explains that Chi-tsang was a third generation Chinese whose ancestors originally came from Parthia {An-hsi). Passing through what is now North Vietnam, his family eventually settled in Chin-ling {Nanching), where Chi-tsang was born. According to the biography, Chi-tsang's countenance was Central Asian, but his speech was Chinese, and he apparently never forgot his ethnic background. Many of his works are often signed, "Hu Chi-tsang," again indicating his Central Asian origins. Chi-tsang came from a family of Buddhists; his father was also a monk who took the name, Tao-liang. Two points in the biography are rather hazy. First, the biography states that Chi-tsang became a novice under Fa-lang (507–581) when he was seven. Material on Fa-lang indicates that he left Mt. She, the center of San-lun studies in the south (Chiang-nan), in 558 to reside at the Hsing-huang ssu in Chien-k'ang (Nanching). At that time, Chi-tsang was ten or eleven. Second, the biography also notes contact with Paramārtha, the Tripiṭaka-master, who arrived in China in 546. According to Kanakura Enshō, Paramārtha entered Chin-ling in 548 and immediately left the following year. Chi-tsang may have received his name from Paramārtha, but during Paramārtha's brief stay in Chin-ling, Chi-tsang_probably had not made his appearance in the world. See Kanakura Enshō, ''Sanron Gengi'' (Tokyo: Iwanami, 1941), pp. 191–92. In addition to the primary material, see, also, Ōchō Enichi, "Eon to Kichizō," ''Bukkyō Shisō-shi Ronshū'' (Tokyo: Daizō Shuppansha, 1964), pp. 433–450; Hirai Shunei, ''Chūgoku Hannya Shisō-shi Kenkyū'' (Tokyo: Shunjū-sha, 1976), pp. 346–50. For a discussion of the three Mādhyamika texts (Sanlun), translated by Kumārajīva (''Middle Treatise'', ''Twelve Topic Treatise'', and the ''Hundred Treatise'' by Āryadeva), see Richard Robinson, ''Early Mādhyamika in India and China'' (Madison: University of Wisconsin Press, 1967), pp. 28–39. #In addition to these six essays, two additional essays have been added, a content analysis of sūtras and śāstras. The material in these sections is taken from Chi-tsang's other work, the ''Sanlun-hsüan-i''. The essay on the two truths is similar in content to an independent work on the two truths, the ''Erh-t_i-i''. Material on ''ekayāna'' is also similar to his large work on the ''Lotus Sūtra'', the ''Fa-hua-hsüan-lun''. The essay on the "Two Knowledges" draws much of its material from a large commentary on the ''Vimalakīrti-sūtra'', the ''Ching-ming~hsüan-lun''. Finally, the essays on Buddha-nature and nirvāṇa are independent works and do not overlap with his other writings. The origins of the essay on the "Eight Negations" is not clear. Ui Hakuju, for example, believes that this essay was not written by Chi-tsang. Early Sanron scholars such as Chinkai also question the authenticity of this essay (cf. ''Daijo genron mondō'', T70, 572c- 573a). Whether Chi-tsang actually wrote this essay still remains a question, and the most common answer given is that this essay was written by Chi-tsang's contemporary, Chün-cheng. Chün-cheng is the author of another Sui Sanlun work, the ''Ta-ch'eng-ssu-lun-hsüan-i''. Despite the problem of authorship, Hirai believes that the ''Hsüan-lun'' as a whole is a work written by Chi-tsang (or compiled by a disciple). The content of the essays is consistent with Chi-tsang's other works, and all the Japanese catalogs and commentators agree that it is a work written by the "Great Master of Chia-hsiang ssu," Chi-tsang's posthumous title. Ui also noted that the text was known as the ''Ta-ch'eng-hsüan-i'' or the ''Ta-ch'eng-hsüan-chang''; he also referred to a twenty chüan version of the text, but did not give his source. Again, the Japanese catalogs and commentators all agree that the text was written in five chüan. See Ui Hakuju, "Daijo genron kaidai," ''Kokuyaku Issaikyō, Shoshubu'' I (Tokyo: Daitō Shuppansha, 1965), pp. 67–73. See, also, Hirai Chūgoku Hannya, pp. 356; 378. #The Sanskrit for Buddha-nature (''buddha-dhātu'' or ''buddha-gotra'') follows Takasaki Jikidō, ''Nyoraizo Shisō no Kenkyū'' (Tokyo: Shunjūsha, 1974), p. 11. See, also, his article, "Nyoraizō-Busshō shisō," ''Kōza Bukkyō Shisō'', vol. 3 (Tokyo: Risōsha, 1975), pp. 101–133. Further, see Ogawa Ichijō, ''Nyoraizo-Busshō no Kenkyū'' (Kyoto: Buneidō, 1974), pp. 62–66.Ogawa Ichijō, ''Nyoraizo-Busshō no Kenkyū'' (Kyoto: Buneidō, 1974), pp. 62–66.)
Media/Loving-Kindness and Buddha-Nature: Talk by Bardor Tulku Rinpoche at the First Annual Benefit for Kunzang Palchen Ling + (At the first annual benefit for Kunzang Pa … At the first annual benefit for Kunzang Palchen Ling, Bardor Tulku Rinpoche gave a talk on loving-kindness and compassion, but the first part of the talk was focused on buddha-nature. Rinpoche emphasizes that any person who truly wants to make a difference in their lives can focus on these teachings of loving-kindness and compassion to liberate themselves from suffering of karma and afflictive emotions.uffering of karma and afflictive emotions.)
The Denkōroku + (Attributed to the thirteenth-century Zen M … Attributed to the thirteenth-century Zen Master Keizan (1268-1325), the Denkoroku tells of the enlightenment of the fifty-three masters, beginning with Shakyamuni Buddha and concluding with the twelfth-century Zen Master Ejyo, who was Dogen's dharma heir. Keizan explores how the personal koan (spiritual question) of the various disciples was resolved so that they fully realized their inherent enlightenment. By use of his kaleidoscopic view of Buddhist teachings, Keizan reveals the myriad ways in which the Unborn has been experienced and how these experiences relate to one's daily practice.The translator, Rev. Hubert Nearman, is a senior disciple of the late Rev. Master Jiyu-Kennett, first Abbess of Shasta Abbey in California, and founder of the Order of Buddhist Contemplatives. Prior to becoming a monk, he was a scholar and translator of medieval Japanese texts and was a recipient of a grant for his translation work from the National Endowment for the Humanities. ([https://www.amazon.com/Denkoroku-Record-Transmission-Light/dp/0930066227 Source Accessed June 28, 2021])0930066227 Source Accessed June 28, 2021]))
Rays of Sunlight + (Ayang Thubten Rinpoche’s ''Rays of Sunligh … Ayang Thubten Rinpoche’s ''Rays of Sunlight'' is a commentary on Zhedang Dorje’s ''The Heart of the Mahayana Teachings'', a detailed guide to the stages of the path to awakening. Containing all of the Drikung Kagyu tradition’s essential teachings on sutra and tantra, ''Rays of Sunlight'' is one of the most treasured works in the Drikung Kagyu tradition.Like Gampopa's ''Jewel Ornament of Liberation'', the text ''Rays of Sunlight'' begins with a discussion of Buddha-nature, the nascent buddha within all beings, before presenting the sequential practices we must cultivate to fully awaken its transcendent qualities. With its lucid explanation of how a single individual can uphold the pratimoksha vows, bodhisattva precepts, and tantric samaya without contra-diction, ''Rays of Sunlight'' is sure to be of interest to dedicated practitioners of all traditions. And for those with an affinity for the profound path of meditation, the text closes with an extraordinary explanation of “The Fivefold Path of Mahamudra.” (Source: [https://www.garchen-stiftung.de/en/edition-garchen-stiftung-49.html Edition Garchen Stiftung])tiftung-49.html Edition Garchen Stiftung]))