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List of results

People/Khensur, Gyumed + (No information on this person.)
People/Dorjee, Dudjom + (No information on this person.)
People/Shamarpa, 5th + (No information on this person.)
People/Paljor, Dawa + (No information on this person.)
People/Tsenshab, Kirti + (No information on this person.)
People/Nakamura, Z. + (No information on this person.)
People/Khamtrul, Garje + (No information on this person.)
People/Byang rtse mkhan zur bsod nams kun dga' + (No information on this person.)
People/Bhattacherjee, R. + (No information on this person.)
People/Blo bzang dpal ldan bstan 'dzin yar rgyas + (No information on this person.)
People/Ngag dbang chos 'byor rgya mtsho + (No information on this person.)
People/Mano, R. + (No information on this person.)
People/Karma dkon mchog gzhon nu + (No information on this person.)
People/Geydrak Rinpoche + (No information on this person.)
People/Tshering, Shechen Khenpo Tashi + (No information on this person.)
People/Kunchap, Shechen Khenpo + (No information on this person.)
People/Vibhūticandra + (A 12th to 13th century Indian scholar that … A 12th to 13th century Indian scholar that, like his teacher Śākyaśrībhadra, was active in Tibet. He wrote several works that are preserved in Tibetan translation, including a commentary on the ''Bodhicaryāvatāra'' in which he is also recorded as the translator.ich he is also recorded as the translator.)
People/Huiguan + (A Chinese priest who lived during the four … A Chinese priest who lived during the fourth and fifth centuries. He studied under Hui-yüan at Mount Lu. Hearing of the master translator Kumārajīva, who had come to Ch'ang-an in 401, Hui-kuan became his disciple and joined in his translation work. He wrote ''An Introduction to the Essentials of the Lotus Sutra'', which won Kumārajīva's high praise. Kumārajīva exhorted him to propagate Buddhism in the south, and after Kumārajīva’s death he went to Ching-chou and later to Chien-k'ang, where he lived at Tao-ch'ang-ssu temple. Hence he was known as Hui-kuan of Tao-ch'ang-ssu temple. It is said that in Chien-k'ang he assisted Buddhabhadra with his translation of the Flower Garland Sutra. Together with Hsieh Ling-yün and Hui-yen, he revised the two existing Chinese translations of the Nirvana Sutra and produced what is called the southern version of the sutra. He also devised a classification of Shakyamuni Buddha's lifetime teachings into five periods according to the order in which he believed they had been expounded. He defined the Nirvana Sutra in this system as the teaching of the eternity of the Buddha nature, regarding it as the teaching of the fifth and last period, and the Lotus Sutra as the teaching of the fourth period. His concept of the five periods was widely known in China and was incorporated into other scholars' systems of classification. Hui-kuan held that enlightenment is achieved gradually in the course of practice. He thus opposed Tao-sheng, another disciple of Kumārajīva who held that enlightenment is attained suddenly and completely. He wrote ''The Discrimination of Teachings'' and ''The Treatise on the Doctrines of Immediate Attainment of Enlightenment and Gradual Attainment of Enlightenment''. ([https://www.nichirenlibrary.org/en/dic/Content/H/72 Source Accessed Aug 20, 2020])ontent/H/72 Source Accessed Aug 20, 2020]))
People/Rje ye shes rgya mtsho + (A Gelukpa scholar from Chentsa Mani temple in Qinghai. He wrote a commentary on the ''Ultimate Continuum'' following Gyaltsap Je's interpretation.)
People/Saigyo + (A Japanese Buddhist poet of the late Heian … A Japanese Buddhist poet of the late Heian and early Kamakura periods, especially famous for his many waka poems, a traditional style of Japanese poetry; his dharma name literally means "Traveling West," presumably referring to the direction of the pure la n d of Amitābha. Born as Satō Norikiyo into a family of the warrior class, he served during his youth as a guard for the retired emperor Toba (r. 1107-1123) before becoming a monk at the age of twenty-two. Although relatively little is known about his life, Saigyō seems to have traveled around the country on pilgrimage before eventually settling in relative seclusion on Kōyasan, the headquarters of the Shingonshū. Virtually all of his poems are written in the thirty-one-syllable waka form favored at court and cover most of the traditional topics addressed in such poems, including travel, reclusion, cherry blossoms, and the beauty of the moon in the night sky. His poetry also reflects the desolation and despondency that Japanese of his time may have felt was inevitable during the degenerate age of the dharma (J. ''mappō''; C. ''mofa''). Saigyō's ''Sankashū'' ("Mountain Home Collection") includes some fifteen hundred poems written in the course of his career; ninety-four of these poems were included in the imperially sponsored waka collection, the ''Shinkokinshū'' ("New Collection of Ancient and Modern Times"), compiled in 1205, making him one of Japan’s most renowned and influential poets. (Source: "Saigyō." In ''The Princeton Dictionary of Buddhism'', 738. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
People/Gsang phu ba blo gros mtshungs med + (A Kadam scholar from Sangpu Neutok Monaste … A Kadam scholar from Sangpu Neutok Monastery that was known for his expertise in the ''Five Treatises of Maitreya''. He was a senior contemporary of both Dölpopa and Butön and a teacher of the Sakya scholar Yakde Paṇchen and the Third Karmapa Rangjung Dorje.chen and the Third Karmapa Rangjung Dorje.)
Texts/'od gsal snying po'i don + (A Kadam work on luminosity and buddha-nature.)
People/'jigs med gling pa + (A Tibetan exegete and visionary, renowned … A Tibetan exegete and visionary, renowned as one of the premier treasure revealers (''gter ston'') in the Rnying ma sect of Tibetan Buddhism. 'Jigs med gling pa was born in the central Tibetan region of 'Phyong rgyas (Chongye), and from an early age recalled many of his previous incarnations, including those of the Tibetan king Khri srong lde btsan, the scholars Sgam po pa and Klong chen pa and, in his immediately preceding birth, Chos rje gling pa. After a period of monastic education, in his late twenties, he undertook an intense series of meditation retreats, first at Dpal ri monastery and then at the Chims phu cave complex near Bsam yas. In one of the numerous visions he experienced during this period, he received the klong chen snying thig, or "Heart Sphere of the Great Expanse," from a ḍākinī at the Bodhnāth stūpa in Kathmandu. The revelation of this text is considered a “mind treasure” (''dgongs gter''), composed by Padmasambhava and revealed to the mind of a later disciple. 'Jigs med gling pa kept this revelation secret for seven years before transcribing it. The klong chen snying thig corpus systematized by 'Jigs med gling pa, including numerous explanatory texts, tantric initiations, and ritual cycles, became a seminal component of the rdzogs chen teachings in the Rnying ma sect. While based in central Tibet, 'Jigs med gling pa was also influential in Tibet's eastern regions, serving as spiritual teacher to the royal family of Sde dge and supervising the printing of the collected Rnying ma tantras in twenty-eight volumes. His patrons and disciples included some of the most powerful and prestigious individuals from Khams in eastern Tibet, and his active participation in reviving Rnying ma traditions during a time of persecution earned him a place at the forefront of the burgeoning eclectic or nonsectarian (''ris med'') movement. Numerous subsequent visionaries involved in promulgating the movement identified themselves as 'Jigs med gling pa's reincarnation, including 'Jam dbyang mkhyen brtse dbang po, Mdo mkhyen brtse Ye Shes rdo rje, Dpal sprul Rinpoche, and Dil mgo mkhyen brtse. (Source: "'Jigs med gling pa." In ''The Princeton Dictionary of Buddhism'', 387–88. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
People/Phag mo gru pa rdo rje rgyal po + (A Tibetan scholar and adept who is counted … A Tibetan scholar and adept who is counted as one of the great disciples of the key Bka’ brgyud founder Sgam po pa Bsod nams rinchen, and is venerated as the source for many subsequent Bka’ brgyud lineages. Born in the ’Bri lung rme shod region of eastern Tibet, Phag mo gru pa’s parents died while he was still young. Receiving ordination as a novice Buddhist monk at the age of eight, he studied under a variety of teachers during the early part of his life. At eighteen, he traveled to central Tibet, receiving full ordination at the age of twenty-five. There he trained under a number of Bka’ gdams pa teachers, and later, under the great Sa skya master Sa chen Kun dga snying po, from whom he received extensive instruction in the tradition of the path and its result (lam ’bras). At the age of forty, he traveled to Dwags lha sgam po in Southern Tibet, where he met Sgam po pa, who became his principal guru. Sgam po pa famously held up a half-eaten ball of parched barley flour mixed with tea and said to Phag mo gru pa, “This is greater than the results of all your previous meditation.” After he demonstrated his humility by carrying stones to build a stūpa, Sgam po pa gave Phag mo gru pa the transmission of instructions on mahāmudrā meditation and, through their practice, is said to have attained great realization. In 1158, Phag mo gru pa established a simple meditation hut where he lived until his death in 1170; this location later served as the foundation for the influential monastery of Gdan sa mthil. Phag mo gru pa was renowned for his strict adherence to the vinaya, even going on alms rounds, a rare practice in Tibet. Several individuals among his many followers established a number of important branch lineages, the so-called “eight minor Bka’ brgyud subsects” that collectively came to be known as the Phag gru Bka’ brgyud. (Source: "Phag mo gru pa Rdo rje rgyal po." In ''The Princeton Dictionary of Buddhism'', 639. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
Books/The Platform Sutra (Red Pine) + (A Zen Buddhist masterpiece, winner of the … A Zen Buddhist masterpiece, winner of the 2018 Thornton Wilder Prize for Translation. ''The Platform Sutra'' occupies a central place in Zen (Ch’an) Buddhist instruction for students and spiritual seekers worldwide.It is often linked with ''The Heart Sutra'' and ''The Diamond Sutra'' to form a trio of texts that have been revered and studied for centuries. However, unlike the other sutras, which transcribe the teachings of the Buddha himself, ''The Platform Sutra'' presents the autobiography of Hui–neng, the controversial 6th Patriarch of Zen, and his understanding of the fundamentals of a spiritual and practical life. Hui–neng's instruction still matters—the 7th–century school of Sudden Awakening that he founded survives today, continuing to influence the Rinzai and Soto schools of contemporary Zen.Red Pine, whose translations of ''The Heart Sutra'' and ''The Diamond Sutra'' have been celebrated and widely received, now provides a sensitive and assured treatment of the third and final sutra of the classic triumvirate. He adds remarkable commentary to a translation that, combined with the full Chinese text, a glossary, and notes, results in a Mahayana masterpiece sure to become the standard edition for students and seekers alike. (Source: [https://www.counterpointpress.com/dd-product/the-platform-sutra/ Counterpoint Press])t/the-platform-sutra/ Counterpoint Press]))

Articles/Buddha Nature: Sharon Salzberg Post on Our Inner Lives + (A blog post about buddha-nature by a contemporary American teacher.)

Texts/Gzhan stong dbu ma'i rnam gzhag snying por dril ba + (A brief overview of the philosophical positions and related terminology of other-emptiness (gzhan stong) Madhyamaka with an emphasis on the Jonang perspective developed by Dölpopa.)
Texts/Lta ba mdor bsdus pa + (A brief song on the view of Mahāmudrā attributed to the famed Indian master Nāropa.)
Texts/Gzhan stong lta khrid + (A brief summary of the three natures (''tr … A brief summary of the three natures (''trisvabhāva'' / ''rang bzhin gsum'') of the Yogācāra school that was reportedly reproduced from a manuscript of the writings of Tsen Khawoche and included in the ''One Hundred and Eight Instructions of the Jonang'' (''Jo nang khrid brgya''), that was edited together by Kunga Drolchok. If reports of its provenance are correct, then it would likely be the earliest appearance in a Tibetan work of the terms other-emptiness (''gzhan stong'') and Great Madhyamaka (''dbu ma chen po'').and Great Madhyamaka (''dbu ma chen po'').)
Articles/Putting Buddha Nature into Practice + (A central concept within Mahāyāna Buddhism … A central concept within Mahāyāna Buddhism is the doctrine of ''tathāgatagarbha'', or buddha-nature (''deshin shekpai nyingpo'', ''deshek nyingpo''), the element inherent to every sentient being. Presenting this buddha nature as the absolute in positive terms, as a state of wisdom with inconceivable qualities, is the essence of the so-called shentong view. Mind as such is understood to be ''shentong'' or "empty of other," meaning that it is empty of adventitious stains, which are not minds true nature. But mind is not empty of its enlightened qualities. Still, as long as sentient beings' perceptions are obscured by the temporary stains, they are incapable of directly relating to wisdoms inherent enlightened qualities. According to the relevant texts,'"`UNIQ--ref-00000001-QINU`"' these stains constitute the only difference between normal beings and the awakened ones who have removed the stains and actualized their inherent buddha nature. From the perspective of both the doctrine of tathāgatagarbha in general and shentong in particular, proper Buddhist philosophy and spiritual training in ethics, view, and meditation have as their goal the removal of the stains of karma and afflictive emotions and their subtle tendencies of ignorance so that the mind's inherent qualities can manifest. This chapter deals with the corresponding approach in view and meditation taught by the cleric-scholar Jamgön Kongtrul Lodrö Thayé (1813–99). As one of the leading figures in the rimé movement in eastern Tibet, he worked to preserve practice traditions from the various Buddhist lineages of Tibet—in particular, practices from the Nyingma, Kadam, Jonang, Kagyü, and Sakya schools. His work exemplifies the idea that implementing philosophical understanding in meditative training is an essential part of all Tibetan Buddhist traditions. His ''Immaculate Vajra Moonrays: An Instruction for the View of Shentong, the Great Madhyamaka'' (abbreviated here as ''Instruction for the View of Shentong'') is but one instance of the integral relationship between philosophical understanding and meditative training. The text guides meditators in a gradual practice that aims to achieve a direct realization of the true nature of mind—buddha nature with all of its inherent qualities. (Draszczyk, "Putting Buddha Nature into Practice," 251–52)Practice," 251–52))
Books/A Study on the Ratnagotravibhaga + (A classic translation and study of the Sanskrit and Tibetan versions of the Ratnagotravibhāga, with reference to the Chinese.)
Texts/Theg pa chen po rgyud bla ma'i bstan bcos kyi tshig 'grel thub bstan yar rgyas + (A clear commentary on the Ultimate Continuum composed by the 20th century Gelukpa scholar Muge Samten at the request of Lobzang Tashi, it is based on the commentary by Gyaltsap Je. The work is incomplete due to the author's illness.)
Texts/Chen po gzhan stong gi lta ba dang 'brel ba'i phyag rgya chen po'i smon lam gyi rnam bshad nges don dbyings kyi rol mo + (A clear explanation of the Third Karmapa Rangjung Dorje's famous Mahāmudrā Aspiration Prayer in colloquial Tibetan by a leading contemporary Karma Kagyu master Sangay Nyenpa Rinpoche.)
Books/A Gathering of Brilliant Moons + (A collection of essays and translations featuring advice and instructions of prominent 18-19th century Tibetan masters.)
Books/Pruning the Bodhi Tree + (A collection of essays on the "critical Buddhism" (hihan bukkyō) movement started by Hakamaya Noriaki and Matsumoto Shirō that swept Japanese academia from the late 1980's onward.)
Texts/Theg mchog shin tu rgyas pa'i dbu ma chen po rnam par nges pa'i rnam bshad zin bris dbu phyogs legs pa + (A collection of explanatory notes on Tāran … A collection of explanatory notes on Tāranātha's ''Theg mchog shin tu rgyas pa'i dbu ma chen po rnam par nges pa'' compiled by his disciple Yeshe Gyamtso, the book presents in detail the concepts of the Middle Way, the understanding of the ground, general phenomenology, Buddhist theories of consciousness and Mahāyāna path leading to Buddhahood, which is considered to be a quality latent in all sentient beings obscured by adventitious afflictions. The notes on the last two chapters were either not written or lost. Lobsang Chogdrub Gyatso added the commentary on the last two chapters in 1894.mmentary on the last two chapters in 1894.)
Books/My Heart Is a Golden Buddha + (A collection of inspiration and wisdom, se … A collection of inspiration and wisdom, seen through the tales of housewives and kings, bandits and monks, and the deep mountains of Korea.In these thirty-three stories, one of Korea’s foremost Seon(Zen) Masters shows us our inherent potential and teaches us how to live with dignity and courage in any circumstances. Appealing to both children and adults, these stories are drawn from the rich Buddhist tradition of Korea and reveal the unseen dimensions of our lives while showing us how to become true human beings. (Source: [http://www.hanmaumbooks.com/ Hanmaum Publications])w.hanmaumbooks.com/ Hanmaum Publications]))
Media/Karmapa on The Nature of All Beings + (A commentary across lifetimes. H.H. the 17th Karmapa, Ogyen Trinley Dorje, comments on a quote of the [[Karmapa, 3rd|3rd Karmapa, Rangjung Dorje]]: "The nature of all beings is always Buddha" (འགྲོ་བའི་རང་བཞིན་རྟག་ཏུ་སངས་རྒྱས་).)
Texts/Dbu ma chos dbyings bstod pa'i rnam par bshad pa + (A commentary by the Third Karmapa on Nāgārjuna's ''Dharmadhātustava''.)
Books/Rays of Sunlight + (A commentary on Zhedang Dorje's ''The Heart of the Mahayana Teachings'', a detailed guide to the stages of the path to awakening.)
Texts/De bzhin gshegs pa snying po'i don rgya bod kyi mkhas pa'i bzhed srol ma 'dres par gsal bar byed pa'i zla gzhon + (A commentary on buddha-nature by twentieth-century Gelukpa scholar Jangtse Khenzur Sönam Kunga (1929–1995))
Texts/Pradīpoddyotana-nāma-ṭīkā + (A commentary on the ''Guhyasamāja Tantra'' … A commentary on the ''Guhyasamāja Tantra'' attributed to [[People/Candrakīrti | Candrakīrti]]. This extensive commentary on Guhyasamāja Tantra discusses the six hermeneutic strategies of provisional and ultimate meaning, literal and non-literal reading, and interpretable or non-interpretable meaning. It also highlights the natural state of all phenomena such as five aggregates and five elements as enlightened buddhas, and described the innate mind as luminous and endowed with qualities of enlightenment.The commentary is said to have been written relying on instructions passed down from [[People/Nāgārjuna | Nāgārjuna]] who is said to have been prophesied in the [[Texts/Laṅkāvatārasūtra | Descent to Laṅka Sūtra]] to be a promoter of the higher yoga tantras. If one accepts the author of this text to be [[People/Candrakīrti | Candrakīrti]], who is the Mādhyamika author of the [[Texts/Madhyamakāvatāra | Madhyamakāvatāra]], as tradition has it, then it is evident he adopted here a position on buddha-nature which is different from the one in Madhyamakāvatāra, where his focus is on establishing all things as emptiness, and he argues the sūtras advocating buddha-nature are provisional teachings to lead those beings scared of non-self. In this text, the author accepts the nature of all things to be enlightened, and he argues that 'sentient beings are the base of all buddhas because they possess buddha-nature'(རྒྱལ་བ་ཀུན་གྱི་གནས་ནི་སེམས་ཅན་ཐམས་ཅད་དེ། དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་ཅན་ཡིན་པའི་ཕྱིར་རོ། །). Traditional scholars would generally explain such a shift in philosophical stance as context-based and not see it as a contradiction or inconsistency. In the context of Guhyasamāja tantra, [[People/Candrakīrti | Candrakīrti]] could be said to have accepted the concept of buddha-nature as innate enlightenment.)
Texts/Rgyud bla ma'i bstan bcos kyi rnam bshad bde gshegs snying po'i mdzes rgyan + (A commentary on the ''Ratnagotravibhāga'' called ''Exegesis on the Ultimate Continuum Called the Ornament of Buddha-Nature''.)
Texts/Rgyud bla ma'i dka' 'grel gnad kyi zla 'od + (A commentary on the ''Ratnagotravibhāga'' called ''The Moonlight of the Crucial Points: A Commentary on the Difficult Aspects of the Uttaratantra''.)
Texts/Theg pa chen po'i bstan bcos rgyud bla ma'i 'grel pa + (A commentary on the Ratnagotravibhāga by t … A commentary on the Ratnagotravibhāga by the famed scholar Bodong Paṇchen Chokle Namgyal. He considers this text a connector between sūtra and mantra traditions and argues that buddha-nature does not possess the qualities of the Buddha but is luminous and pure by nature.Buddha but is luminous and pure by nature.)
Texts/Theg pa chen po rgyud bla ma'i bstan bcos kyi mchan 'grel legs bshad thogs med zhal lung + (A commentary on the Ultimate Continuum by … A commentary on the Ultimate Continuum by living master Seventh Drikung Chetsang, it follows the mainstream Kagyu interpretation of Buddha-Nature as a union of emptiness and luminosity endowed with latent qualities of the Buddha. He rejects both the understanding of Buddha-Nature as emptiness of mere negation and an absolute and truly existent entity. The commentary was finished in 2008, probably in Lhasa, and he also wrote a long preface underscoring the importance of studying the Ultimate Continuum in the Kagyu tradition to its publication in 2017.agyu tradition to its publication in 2017.)
Texts/Rgyud bla ma'i bsdus don rin chen sgron me + (A commentary on the Ultimate Continuum composed by the Gelukpa master Yeshe Gyatso in 1992 in Chentsa Mani temple in Qinghai province, this concise and clear work generally follows the interpretations of Gyaltsap Darma Rinchen.)
Texts/Phyi nang grub mtha'i rnam bzhag gi bsdus don blo gsal yid kyi rgyan bzang + (A condensed presentation of the tenets of … A condensed presentation of the tenets of Buddhist and Non-Buddhist philosophical systems by a modern Jonang scholar. This treatise presents the main advocates, the main literary sources, the view or ground reality, the practice on the path and resultant states. The highest Buddhist tenet system, the Mādhyamika school, is divided into the rangtong or the self-emptiness sub-school and the zhentong or the other-emptiness sub-school.hentong or the other-emptiness sub-school.)
People/Mar pa do pa chos kyi dbang phyug + (A contemporary and student of the illustri … A contemporary and student of the illustrious Tibetan masters Rongzom and Marpa the translator, Marpa Dopa traveled south to Nepal and India where he studied under numerous prominent Indian scholars and yogis of the time. He is mostly remembered for his translations of tantric works and, in particular, for the lineages of Cakrasaṃvara and Vajrayoginī that he brought back to Tibet and spread among his students.ck to Tibet and spread among his students.)
People/Gzus dga' ba'i rdo rje + (A contemporary of Ngok Lotsāwa and Tsen Khawoche, he was a translator that studied in Kashmir in the 11th Century, where he became a student of several prominent scholars including Sajjana and Parahitabhadra.)
Articles/The Logic of Liberation: Epistemology as a Path to the Realization of Mahāmudrā + (A contribution to the discussion on the place of epistemology in Tibetan Buddhism in relation to the doctrine of Mahāmudrā, drawing on a selection of Tibetan sources from the 16th century as well as Bhutanese sources from the 19th century.)