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Lamp of Mahamudra is the second of three renowned books by Tsele Natsok Rangdrol (17th century) being translated by the order of Venerable Tulku Chokyi Nyima Rinpoche. This edition was published for the eighth yearly seminar on Buddhist theory and practice at Rangjung Yeshe Institute, Boudhanath, Nepal. The initial translation is from 1987 and includes a glossary. (Source: Translator's Preface and Afterword)
Tsele Natsok Rangdrol, considered an emanation of the translator Vairochana, elucidates the stages of ground, path, and fruition within the Mahamudra tradition. The text covers key topics such as shamatha and vipashyana, the four yogas (one-pointedness, simplicity, one taste, and nonmeditation), the five paths and ten bhumis, and the three kayas of Buddhahood. Kunsang's translation aims for clarity and accessibility, avoiding lengthy scholarly expositions while retaining key instructions, making it valuable for scholars interested in direct, practice-oriented teachings. +
This book is a French translation of Cyrus Stearns's ''The Buddha from Dolpo: A Study of the Life and Thought of the Tibetan Master Dolpopa Sherab Gyaltsen''. +
Le « Catalogue of the Chinese translations of the Buddhist Tripiṭaka » de Bunyiu Nanjio, devenu classique, jut publié en 1883. Son travail basé sur la collection impériale des Ming, dont un exemplaire se trouvait alors à Londres, n'énumérait que les ouvrages contenus dans cette collection. Une nouvelle édition du « Tripiṭaka » publiée à Tôkyo (1882-1885) et le supptément de l'édition de Kyôtô nous ont révélé des textes qui avaient échappé aux éditeurs des Ming.
Depuis la publication de Nanjio, l'étude critique du « Tripiṭaka » chinois se poursuit sans cesse et grâce à Sylvain Lévi, Édouard Chavannes, Paul Pelliot, Henri Maspero et d'autres savants nous possédons aujourd'hui une base solide pour l'étude du « Tripiṭaka » chinois, indispensable pour la connaissance de la littérature bouddhique dans tout son ensemble.
Dans le présent travail, je mé propose de dresser un inventaire complet du « Tripitaka » chinois suivant les époques. Bien des traductions antérieures à l'époque des Souei et des T'ang sont perdues. C'est pourquoi j'ai pensé qu'il ne serait pas inutile de rendre compte, non seulement des textes que nous possédons actuellement, mais aussi de ceux qui ne sont pas parvenus jusqu'à nous, car ce n'est qu'ainsi qu'on peut arriver à comprendre l'activité des missionnaires bouddhiques en Chine. Les diverses missions en Asie centrale, ont déjà rapporté des textes que les éditions officielles de Chine et de Corée n'avaient pas conservés Couvreur, mais les index remédieront peut-être aux difficultés qui pourraient éventuellement s'en suivre.
Je ne veux pas laisser paraitre ce travait sans exprimer ma reconnaissance, à mes mattres et à mes amis qui m'ont prêté leur précieuse assistance. Mes relations avec M. et Mme Sylvain Lévi me sont aussi chères que ma vie. Les jours inoubliables que j'ai passés avec eux dans l'université de Santiniketan, dans la vallée du Nepal, en Extrême-Orient et ensuite en France ont été la plus grande joie de ma vie, une inépuisable source de consolation dans des moments douloureux et m'ont encouragé à pousser ce travail jusqu'au bout. Je ne saurais jamais exprimer suffisamment la reconnaissance que je leur dois. Mme Sylvain Lévi m'a aidé inlassablement pour la rédaction définitive de ce travail.
Je tiens également à remercier M. Paul Pelliot dont les avis m'ont été infiment précieux et M. Henri Maspero qui a bien voulu parcourir les épreuves de ce travail et me donner ses utiles conseils.
Je remercie cordialement mes amis Mme Nadine Stchoupak et M. Jules Bloch, dont l'encouragement sympathique m'a été très précieux.
Je ne saurais jamais remercier suffisamment Rabindranath Tagore qui a toujours pris un intérêt personnel de me mettre pour travail et dont la bienveillance m'a permis de me mettre pour la première fois en contact avec mon maître.
J'ai contracté une grande dette de reconnaissance envers S. A. Mahárájá Chandra Shamsher Jung, premier ministre et maréchal du Royaume Gourkha. Depuis mon séjour au Népal avec M. Sylvain Lévi il n'a pas cessé de témoigner l'intérêt le plus bienveillant et le plus généreux pour mon travail.
Sir Atul C. Chatterjee, High Commissioner for India à Londres a bien voulu m'accorder, une subvention qui m'a permis d'achever la publication du présent ouvrage. Je le prie de trouver ici la faible expression de ma profonde reconnaissance.
L'Université de Calcutta m'a généreusement donné les moyens de continuer mes études en Extrême-Orient et en Europe et m'a fait l'honneur d'accepter mes ouvrages au nombre de ses publications.
Avant de terminer je dois exprimer les sentiments de ma reconnaissance à mon camarade d'études M. R. Yamada de l'Université Impériale de Tokyô et M. Song Kouo-tch'ou qui m'ont beaucoup aidé pour ce travail. (Bagchi, foreword, i–iv)
The following is from a review by Johannes Rahder in ''Philosophy East and West'' 4, no. 1 (1954): 87.
This excellent work, throwing a new light on the contacts between Indian and Chinese philosophers and theologians at the court of the Tibetan king, at the peak of his power in the middle of the eighth century, contains the following chapters: l) Translation of the Chinese record of the debate between the representative of the Chinese Buddhist philosophers, a Chinese Ch'an (Zen) master having the pretentious name Ta-ch'êng (Mahāyāna, Great Vehicle), and the representative of the Indian Buddhist philosophers, Śāntarakṣita's disciple Kamalaśīla, who was hostile to Ch'an doctrines and charged the Chinese Ch'an monks with neglect of morality and with graded spiritual exercises and gradual progress on the path to Sainthood (ārya-mārga); 2) Translations of memorials, records, letters, prayers and poems, written by Chinese officials and Buddhist monks in Tibetan-occupied West China during the eighth century; 3) Translations of the first and third chapters of Kamalaśīla's work entitled ''Bhāvanā-krama'' ("The Stages and Grades in the Spiritual Exercises," extant in Sanskrit (manuscript discovered by the late E. Obermiller in 1935, ''Journal of the Greater India Society'', II, 1-11), the Tibetan ''Tanjur'', and the Chinese Buddhist Canon (''Taishā Daizōkyō'', No. 1664). Almost half of Demiéville's book consists of copious notes with references to Chinese and Tibetan historical documents, annals and records, and Tun-huang manuscripts (Pelliot Collection, Bibliothèque Nationale, Paris), filling many gaps left by the printed Chinese Buddhist texts. The Tun-huang manuscript (Pelliot Coll., No. 4646) translated in the first chapter of the book under review has been reproduced in facsimile (32 plates) and bears the title ''Judgment on the True Principles of the Great Vehicle of Sudden Enlightenment''. The doctrines of the Chinese opponent of Indian gradualism in this court symposium led by the Tibetan king are largely identical with those of the Chinese Ch'an masters Hui-nêng and his disciple Shên-hui (praised as a "political genius" and the Seventh Patriarch by Hu Shih in ''Philosophy East and West'', III, 6-13), whose ''Discourses'' have been translated by J. Gernet (Publications de l'ecole française d'Extrême-Orient, Vol. 31, Hanoi, 1949) and whose more important ''Sermon delivered on a Platform'' (T'an-yü)has just been translated by the expert in the history of the Ch'an school, W. Liebenthal (''Asia Major'', III (1953), 132-155). Demiéville's book is indispensable for those who want to compare Indian and Chinese national traits and attitudes. His documents show a contrast between the Chinese ideal of the conquest of time (''totum simul''), expressed in the proverb, "He lays down the butcher's cleaver, and immediately becomes a Buddha" (quoted by Hu Shih ''op. cit.'', p. 11), and the Indian patient, disciplinarian, and pedestrian stress on training, gradual cultivation, nurture, and educational processes. -Johannes Rahder, Yale University.
(Chinese characters in original unavailable)
'''''From the publisher:''''' Dans la tradition du Bouddhisme, le futur Bouddha s'appellera Maitreya et sera le Bouddha de la Grande compassion. Assis à l'occidentale sur un siège élevé, il réconciliera l'Orient et l'Occident. Certes on ignore la date de sa venue, mais en avant-première, il a transmis son message à son disciple [[Asanga]] vers le Ve siècle de notre ère... Cet ouvrage donne le texte complet en sanskrit et en tibétain avec une traduction mot à mot, un résumé du commentaire attribué à Asanga, ainsi que les notes et les remarques du traducteur dans la ligne doctrinale des enseignements du [[Khenpo Tsultrim Gyamtso]]. +
Un des rares textes du bouddhisme ancien composé par une femme, ''le Rugissement de lion de la princesse Shrimala'' enseigne que la multiplicité des aspirations et des véhicules, induite par la diversité des états d’esprit, dérive d’une aspiration universelle irrépressible, naturelle et omniprésente.
L’ œuvre met l’accent sur la vérité des phénomènes, non pas une simple vacuité, mais une nature omniprésente, permanente, stable, innée, sans début ni fin et parfaitement pure. La réalisation ultime n’est donc pas la disparition des phénomènes, mais l’expérience sans entraves de leur pureté naturelle, en l’absence d’illusion. (Source: [https://www.clairelumiere.com/prd/57-le-rugissement-de-lion-de-la-princesse-shrimala.html Claire Lumière]) +
''Le Soutra de l’essence de Tathagata'', texte remarquable du bouddhisme ancien, ouvre en grand l’espace vide et central de l’intériorité, de l’irrationalité insaisissable et infinie présente en tous : un « univers » grandiose, une ouverture sans appui ni référence, le fin fond de l’intériorité qui est le théâtre de toutes les possibilités et de l’imagination créatrice si chère aux tantras. Il réaffirme ainsi combien la libération dépasse le cadre de la raison, combien l’éveil et la liberté restent nécessairement déraisonnables. (Source: [https://www.clairelumiere.com/prd/92-soutra-de-l-essence-de-tathagata.html Claire Lumière]) +
''Le Traité de la Continuité sublime du grand véhicule'' (connu en tibétain sous le nom de ''Gyu Lama'') fut composé en Inde au début du Ve siècle de notre ère par Asanga, l’un des philosophes bouddhistes majeurs de l’Inde ancienne. Il compte parmi les textes les plus importants du Grand Véhicule.
Cette continuité sublime est la trame infinie qui forme le tissu de toutes nos expériences. Elle est la toile de fond commune à tous les êtres, qui claque aux vents de l’esprit et bat à la mesure de l’illusion, où se dessinent au gré des actes et des pensées les histoires personnelles. Base des naissances et des morts, de toutes les destinées et de tous les accomplissements, elle est la dimension spirituelle de chacun, la nature de bouddha que rien n’altère, l’espace infiniment ouvert et clair de l’éveil omniprésent. (Source: [https://www.clairelumiere.com/prd/94-traite-de-la-continuite-sublime-du-grand-vehicule.html Claire Lumière]) +
M. Ruegg, qui nous a donné naguère un gros ouvrage sur la ''Théorie du tathāgatagarbha et du gotra'' qui fait autorité, y ajoute ici un complément précieux avec la traduction française, abondamment annotée, du traité consacré par le célèbre docteur tibétain du xive siècle, Bu-ston, à cette importante question du bouddhisme mahāyāniste. Dans une longue introduction, M. Ruegg situe le traité de Bu-ston dans l'histoire de la littérature bouddhique tibétaine, il en énumère les sources scripturaires reconnues ou anonymes, et il définit la doctrine qui y est exposée en la distinguant des autres thèses mahāyānistes, notamment de celles qui étaient soutenues par les écoles tibétaines médiévales et en premier lieu de celles des Jo naṅ-pa. Le traité de Bu-ston se compose d'un recueil de citations, parfois très longues, de ''sūtra'' du Mahāyāna se rapportant au ''tathāgatagarbha'', essence de ''buddha'' présente au fond de tous les êtres, et de commentaires dans lesquels sont discutées les diverses interprétations proposées des textes canoniques cités. Bu-ston s'oppose à celles qui veulent faire du ''tathāgatagarbha'' une substance absolue et éternelle et, par là, il demeure fidèle aux idées fondamentales des Mādhyamika orthodoxes. Pour mieux saisir la doctrine de Bu-ston, M. Ruegg fait appel aux explications fournies par sGra-tshad-pa, qui fut le disciple et le biographe du premier et dont le ''Yaṅ-rgyan'' repose sur l'enseignement donné par celui-ci à ses élèves. Il en résulte que, selon Bu-ston, l'enseignement scripturaire de la présence du ''tathāgatagarbha'' chez tous les êtres animés est seulement intentionnel et de sens indirect, et que le grand maître tibétain souligne le caractère inexprimable du ''tathāgatagarbha'' pour faire ressortir l'aspect transcendant de l'Absolu. Plusieurs problèmes, souvent fort subtils, d'exégèse et de philosophie bouddhiques sont liés à cette position doctrinale et sont discutés par M. Ruegg avec beaucoup de finesse et d'érudition. La traduction française du traité est suivie d'un index multiple qui facilitera au lecteur la consultation de cet ouvrage d'un intérêt certain pour la connaissance d'une des doctrines les plus importantes du bouddhisme mahāyāniste. (Source: [https://www.persee.fr/doc/rhr_0035-1423_1975_num_187_1_6189?q=+Le+trait%C3%A9+du+tath%C4%81gatagarbha+de+Bu+ston+Rin+chen+grub Review by André Bareau, ''Revue de l'histoire des religions''])
Koans are dialogues that stand at the center of Zen Buddhist literature and are often used to provoke the "great doubt" in testing a trainee's progress. The Mu Koan consists of a brief conversation in which a monk asks Master Zhaozhou whether or not a dog has Buddha-nature. According to the main version, the reply is "Mu": literally, "No," but implying the philosophical notion of nothingness. This case is widely considered to be the single best-known and most widely circulated koan record of the Zen school that offers existential release from anxiety to attain spiritual illumination.<br>
In a careful analysis of the historical and rhetorical basis of the literature, Steven Heine demonstrates that the Mu version of the case, preferred by advocates of the key-phrase approach, does not by any means constitute the final word concerning the meaning and significance of the Mu Koan. He shows that another canonical version, which gives both "Yes" and "No" responses, must be taken into account. ''Like Cats and Dogs'' offers critical insight and a new theoretical perspective on "the koan of koans." (Source: [https://global.oup.com/academic/product/like-cats-and-dogs-9780199837281?q=Like%20cats%20and%20dogs&lang=en&cc=us# Oxford University Press]) +
There’s no way around it. You have to be struggling and working and trying to figure things out for yourself first. Then everything else can happen.
Each one of us has this bright, inherent “Buddha-nature” within us, and through it we are connected to all the universe. But it’s up to us to discover this connection. It’s up to us to live in tune with this inherent treasure. We have to figure out how this plays out in our life.
The first step is simply trusting this non-dual nature. Know that you have it, have faith that it’s connected to everything you’re going through, and entrust everything there. Keep doing this and observing. Let go of your opinions like this. Let go of what’s going well like this. Let go of what’s going badly like this, and the whole time, keep paying attention.
Step forward bravely, holding onto your bright, inherent nature, and a new world will begin to reveal itself.
This is a collection of the Dharma talks by Daehaeng Kun Sunim previously published in Korean-English editions, as "Turning Dirt into Gold," and "Dancing on the Whirlwind." (Source: [https://hanmaumbooks.org/ Hanmaum Publications]) +
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.</br>
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.</br>
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]) +
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. +
Lama Chonam and Sangye Khandro speak with Karma Phuntsho about their new publication, a translation of an extremely important Dzogchen text by the great Longchen Rabjam called the ''Choying Dzöd'', or ''Jewel Treasure of the Dharmadhatu''. This special translation was refined by the translators after years of oral teachings given by Khenchen Namdrol Rinpoche on this important text. Longchen Rabjam composed the Seven Treasures as his crowning achievement, and the ''Jewel Treasure of the Dharmadhatu'' is the pinnacle of them all. This astonishing masterpiece sets forth the structure and practice of the Great Perfection path known as ''trekcho'', cutting through to original purity. This publication also includes the Omniscient Longchenpa's autocommentary called ''A Treasury of Citations'', which is an indispensable guide to the root verses that are woven throughout this shastra, to illuminate how they refer to the context of the ground, path, and fruition, as well as the view, meditation and conduct of this exceptional Great Perfection path. True to the title, this commentary disseminates the most crucial information by citing the original speech of Buddha Vajradhara found in the seventeen Great Perfection upadesha tantras, as well as including many quotations from the sutras, tantras, and shastras in general. +
Wulstan Fletcher discusses the unique way in which Longchenpa (1308-1364) approaches the topic of buddha-nature in his writings. Here he describes Longchenpa's language as somewhat difficult to understand, given his often poetic manner of expression. Furthermore, he also talks about the manner in which Longchenpa combines the second and third turning of the wheel of the Dharma and how he sees them as inseparable. Always speaking from the point of view of the Great Perfection (Dzogchen), Lonchenpa's approach was one that would influence later Nyingmapa thinkers such as Mipham Rinpoche. +
'''འབྲུག་པ་དཀར་བརྒྱུད་ལ་བདེ་གཤེགས་སྙིང་པོའི་དགོངས་བཞེད་ཉམས་ལེན་སྐོར།'''<br>'''On Understanding and Practice of Buddha-Nature in Drukpa Kagyu Tradition'''
Explaining the concept of spiritual gene, or ''gotra'', in the Madhyamaka tradition in general through citations from sūtras and commentarial literature, Lopen Damcho Dorji presents Buddha-Nature in the Drukpa Kagyu school, particularly as found in the writings of Pema Karpo, as the sphere of reality which is the emptiness free from all elaborations, specifically the emptiness of the mental consciousness. Pema Karpo, he explains, considers an emptiness transcending all extremes of existence, nonexistence, both, and neither to be buddha-nature and not a mere negation of true existence.
Pema Karpo also asserted that both the naturally present spiritual gene and the acquired spiritual gene are in reality the unconditioned innate reality, given different names for being totally obscured or partially obscured. While the naturally present spiritual gene exists in all beings, the acquired spiritual gene, or the spiritual gene which has some of its obscuration removed, is only associated with the sublime Mahāyāna beings. Lopen Damcho Dorji also points out that buddha-nature in the Drukpa Kagyu tradition is not an emptiness which is a mere nonimplicative negation but rather an emptiness endowed with all qualities because the buddha-nature of sentient beings is not different from that of the Buddha. Such buddha-nature or emptiness endowed with all qualities is then only realized by Mahāyāna saints and not by other beings, as they possess the four types of defilements which obscure the buddha-nature. He goes on to discuss how the conceptual mind by nature is the ''dharmakāya'', or the gnosis of the Buddha, according to the Kagyu tradition. +
'''དཔལ་ཇོ་ནང་པའི་གཤེགས་སྙིང་གི་དགོངས་ཚུལ་དགུའི་སྒོ་ནས་བཤད་པ།'''<br>'''Explaining the Understanding of Buddha-Nature in the Jonang Tradition through Nine Characteristics'''
Starting his presentation with a prayer of homage to Dolpopa, Lopen Dawa Zangpo explains how the buddha-nature has been received via Nāgārjuna and Asaṅga and their followers, who interpreted the buddha-nature sūtras. In this context, he clarifies that in the Jonang tradition, which holds the buddha-nature teachings, the first turning of the wheel of dharma showed buddha-nature without any clarity, the second turning showed buddha-nature with partial clarity, and the third turning showed buddha-nature with full clarity. Thus, the Jonang tradition highlights how the third turning is the definitive teaching.
In continuation of the presentation of buddha-nature as an eternal, permanent, absolute, and innate nature which is endowed with all the sublime qualities of enlightenment, he clarifies the sūtras which teach this doctrine. Explaining the etymology of buddha-nature, he explains that the term ''garbha'' implies the possession of all qualities, the term ''hṛdaya'' indicates the supreme and ultimate true nature of buddha-nature while other phenomena are illusory and deceptive, and the term ''sāra'' refers to the stability, firmness, and immutability of buddha-nature.
Lopen Dawa went on to explain the Jonangpa understanding of buddha-nature with nine characteristics.
1. Buddha-nature is permanent as it involves no birth, abiding and ceasing. What exists as an object of conceptual thought is impermanent and what is a realm of non-conceptuality is permanent and eternal.<br>
2. Buddha-nature is all pervasive or immanent. It permeates all phenomena as the ultimate true nature.<br>
3. Buddha-nature is self-awareness as it is open and luminous awareness or the consciousness of the ultimate truth.<br>
4. Buddha-nature is diverse in its aspects as the ultimate truth can manifest in myriad expressions.<br>
5. Buddha-nature is free from all elaborations of existence, non-existence, etc. and transcends all points of fixation.<br>
6. Buddha-nature is stainless and pristine as it is not stained or polluted by the adventitious impurities even at the stage of sentient beings.<br>
7. Buddha-nature is a union of emptiness and non-emptiness, i.e. emptiness of what is imputed and dependent, and non-empty of the absolute truth.<br>
8. Buddha-nature is the spiritual gene or seed which exists in all sentient beings and serves as the basis of enlightenment.<br>
9. Buddha-nature is the element or core nature of all beings.
Khenpo Gyurme Tshultrim and Lopon Karma Phuntsho launch the new book ''The Life and Works of Kyotön Monlam Tsultrim'' (སྐྱོ་སྟོན་སྨོན་ལམ་ཚུལ་ཁྲིམས་ཀྱི་མཛད་རྣམ་དང་གསུང་རྩོམ།). Following the formal release, Lopon Karma Phuntsho presents the account of why and how the book was created. The original texts, he shares, are in ''dbu med'' manuscript and were discovered about twenty years ago in the Nechu temple of Drepung monastery in Tibet. The texts are in volumes 50 and 61 of the Collection of Kadam Writings published by Paltsek Bodyig Penying Zhibjugkhang. The original texts, which are in archaic and difficult ''dbu med'' script with many abbreviations, were rendered in modern computer typeset so as to make the writings easily available to all Tibetan readers.
The book contains 32 works, including 30 titles attributed to Kyotön Monlam Tshultrim, one biography of Kyotön by his student, and a long introduction by the editor in English. He mentions how some titles from the two volumes from Drepung were excluded from this book, as they appear to be by other authors. He also explains the significance of Narthang and the early Kadam tradition for buddha-nature studies and how Kyotön lived at an interesting period of Tibetan religious history. The interest to publish the writings of this master came about as Kyotön has written several short and interesting works related to buddha-nature, which present the meditative tradition of Maitreya's teachings passed down from Tsen Khawoche.
The typeset was created and the layout and design done by the staff of Loden Foundation, which published the book with funding from Tsadra Foundation. +
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 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. +
This superb collection of writings on buddha nature by the Third Karmapa Rangjung Dorje (1284–1339) focuses on the transition from ordinary deluded consciousness to enlightened wisdom, the characteristics of buddhahood, and a buddha’s enlightened activity. Most of these materials have never been translated comprehensively. The Third Karmapa’s unique and well-balanced view synthesizes Yogācāra, Madhyamaka, and the classical teachings on buddha nature. Rangjung Dorje not only shows that these teachings do not contradict each other but also that they supplement each other and share the same essential points in terms of the ultimate nature of mind and all phenomena. His fusion is remarkable because it clearly builds on Indian predecessors and precedes the later often highly charged debates in Tibet about the views of Rangtong ("self-empty") and Shentong ("other-empty"). Although Rangjung Dorje is widely regarded as one of the major proponents of the Tibetan Shentong tradition (some even consider him its founder), this book shows how his views differ from the Shentong tradition as understood by Dölpopa, Tāranātha, and the First Jamgön Kongtrul. The Third Karmapa’s view is more accurately described as one in which the two categories of rangtong and shentong are not regarded as mutually exclusive but are combined in a creative synthesis. For those practicing the sūtrayāna and the vajrayāna in the Kagyü tradition, what these texts describe can be transformed into living experience. (Source: [https://www.shambhala.com/luminous-heart-2287.html Shambhala Publications]) +
