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From Buddha-Nature
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This book is a translation of Ju Mipham Namgyal's important text, ''The Lion's Roar That Proclaims Zhantong'', which discusses issues of emptiness and the two truths in relation to the zhantong system of thought. +
The Lion's Roar of Queen Srimala: A Buddhist Scripture on the Tathagatagarbha Theory by Alex and Hideko Wayman, published in 1974. This work is the chief scriptural authority in India for the theory that all sentient beings have the potentiality of Buddhahood. "The text treats lay Buddhism in terms of the Mahayana hero known as the bodhisattva. It presents unusual difficult problems to the translator because the original Sanskrit version no longer exists except for some citations." ([https://www.abebooks.com/9780231037266/lions-roar-Queen-S%CC%81ri%CC%84ma%CC%84la%CC%84-Buddhist-0231037260/plp Source Accessed Jan 13, 2022]) +
The teaching of the Buddha hinges around the one point that sentient beings, meaning beings having a mind, have within them the potential to become a buddha. If they did not possess that potential, it would not be possible for them to become buddhas and the rest of the Buddhist teaching would be an interesting but useless philosophy. Therefore, the topic of buddha nature is especially important.
The Buddha taught buddha nature in three steps, each more profound than the previous one. The last step is regarded by most Tibetan Buddhist schools as the most profound teaching of the sutras, the very essence of what the Buddha was trying to communicate to his followers. It is the same teaching as found in Mahamudra and Dzogchen, so is important for all Buddhists to understand, but especially for those who are studying the Mahamudra and Dzogchen teachings.
The very learned Nyingma teacher Ju Mipham Namgyal gave a teaching that clearly showed this ultimate non-dual buddha nature. It was recorded and published by his students in a text called ''The Lion's Roar that is A Great Thousand Doses of Sugatagarbha'' which forms the basis of this book. The text needs clarification, so a very extensive explanation has been provided by the author of the book, the well known Western Buddhist teacher and translator, Tony Duff. As with all of our books, and an extensive introduction, glossary, and so on are provided to assist the reader. +
An unpublished, but complete translation of ''The Lion’s Roar Proclaiming Emptiness of Other'' (''Gzhan stong khas len seng ge'i nga ro'') by Mipham Gyatso (Mi pham rgya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). +
The Mahayana Mahaparinirvana Sutra was translated into English by Kosho Yamamoto in 1973 from Dharmakṣema's Chinese version (Taisho Tripitaka Vol. 12, No. 374). The edition represented here is Tony Page's edited and revised version of Yamamoto's translation. +
Excerpt from a Dhamma talk by meditation teacher Joseph Goldstein where he discusses the Buddhist teachings of shunyata and bodhichitta, the unity of wisdom and compassion, and how it is grounded in an experiential understanding of the emptiness of our fixed self nature that we develop through mindfulness practice and meditation. Only by recognizing the intrinsic emptiness of our ego-centric patterns and identity can we come into alignment with our deeper buddha nature, which is naturally radiant and ceaselessly responsive.<br><br>
"The mind's nature is vivid as a flawless piece of crystal. Intrinsically empty, naturally radiant, ceaselessly responsive." –[[Zhabs dkar tshogs drug rang grol|Shabkar]] ([https://www.youtube.com/watch?v=PctzOkbGu0A Source Accessed July 17, 2020]) +
The Mirror of Mindfulness is a presentation of Tibetan Buddhist teachings on the endless cycle of experience, the four bardos — life, death, after-death, and rebirth. It is aimed at inspiring and helping the practitioner achieve liberation from deluded existence and awaken to complete enlightenment for the benefit of others.
I considered that this explanation of the bardos would benefit everyone interested in the dharma. The words are clear and easy to understand, and lengthy scholarly expositions are not emphasized. This text, easy to comprehend and containing all the key points and very direct instructions, results from following the oral advice of a qualified master. Dilgo Khyentse Rinpoche
The author, Tsele Natsok Rangdröl, was renowned as one of the most learned and accomplished masters of seventeenth-century Tibet. His other books include Heart Lamp and Empowerment. (Source: [http://www.rangjung.com/book_title/mirror-of-mindfulness/ Rangjung Yeshe Publications]) +
The Dzogchen tantra titled The Natural Openness and Freedom of the Mind teaches the advanced practices of trekchö, thögal, and bardo. This tantra is a mind terma, or treasure, of the modern tertön, or treasure revealer, Deshek Lingpa—recognized as an emanation of Yudra Nyingpo, a student of the great translator Vairotsana and one of Padmasambhava’s twenty-five disciples. Khangsar Tenpa’i Wangchuk’s commentary elucidates the finer points of the view and practice of this rich and profound text, which combines into one stream the Heart Essence teachings of Vimalamitra, Padmasambhava, and Vairotsana.
Deshek Lingpa’s root text and Khangsar Tenpa’i Wangchuk’s commentary are translated here for the first time, continuing an extended project to render the latter’s entire collected works into English. These teachings are considered advanced and secret, to be taught only to those who have received transmission from a qualified master.[https://www.shambhala.com/the-natural-openness-and-freedom-of-the-mind.html (Source: Shambhala Publications)] +
Lopen Karma Phuntsho interviews translator Stephen Gethin and discusses the new book from Padmakara Translation Group, ''The Natural Openness and Freedom of the Mind: A Treasure Tantra of the Great Perfection'' by Deshek Lingpa, with commentary by Khangsar Tenpa'i Wangchuk. +
'''Taishō 374'''<br>
'''Volume 12'''<br>
The ''Nirvana Sutra'' deals with the teachings given by Śākyamuni shortly before his death (''mahāparinirvāṇa''). ''Nirvāṇa'' means "extinguishing the flames of passion and attaining the state of enlightenment." Since Śākyamuni attained enlightenment at the age of 35, he did in fact already enter nirvāṇa at this time. But because it was considered impossible to completely extinguish the passions while retaining a physical body, Śākyamuni’s death came to be called ''mahāparinirvāṇa'', i.e. "the state of great serenity in which the flames of passion have been completely extinguished." The sūtra gives the teachings expounded by Śākyamuni immediately before his death. As it contains episodes relating to events before and after his death, it also has value as historical source material.
'''Source'''
Skt. ''Mahāyāna Mahāparinirvāṇa-sūtra'', translated into the Chinese by Dharmakṣema as ''Da banniepan jing'' (大般涅槃經). 40 fascicles. (Source: [https://bdkamerica.org/product/the-nirvana-sutra-vol-i/ BDK America]) +
Books/The Nonduality of Nonconceptual Wisdom and Conceptual Cognition: A Study of the Tathāgatagarbha Teaching in the Anūnatvāpūrṇatvanirdeśa-parivarta +
'''Abstract'''<br><br>
Although the doctrine of ''tathāgatagarbha'' can be traced to the teaching of an innately pure luminous mind (''prakṛtiś cittasya prabhāsvarā'') in early Buddhist teachings, the ''Anūnatvāpūrṇatvanirdeśa-parivarta'' (''AAN'') is often considered one of the earliest Buddhist scriptures that explicitly expound the teachings of the ''tathāgatagarbha''.<br> The central message of the ''AAN'' focuses upon the non-increase and non-decrease nature of the ''dharmadhātu''. This brings out the idea of the ''dharmadhātu'' as a totality which transcends all dualistic notions. Translated into Chinese by Bodhiruci in 525 CE, the ''AAN'' is now extant only in Chinese translation (''Taishō'' no. 668). Unfortunately, no serious studies have ever been conducted on this ''sūtra'' in Western scholarship. The precise relationship between the ''tathāgatagarbha'' and the two Mahāyāna traditions, Madhyamaka and Yogācāra, is also worth investigating in detail. The thesis will argue that the ''tathāgatagarbha'' is not a separate school in Indian Buddhism. It will then study the historical issues relating to the ''AAN'', followed by a philosophical investigation of its teachings. The thesis will also undertake an "external" consideration of the doctrinal relationship between the ''AAN'' and a number of ''sūtras'' and śāstras. It will also incorporate a study of Bodhiruci (菩提流支), of the Northern Wei (北魏) dynasty, who translated the ''AAN'' into Chinese, as well as the first complete English translation of the ''AAN'' from its extant Chinese version.<br> This study may provide an alternative view on the ''tathāgatagarbha'' theory. The thesis will argue that the ''tathāgatagarbha'' is referring to be an aspect of all experiences. This means that all beings are by nature having a dimension of the mind not fully realized, and it is yogic meditative practices that enable the practitioners to develop an awareness of the enlightenment which is always implicit in our consciousness.
Written by a great modern Nyingma master, Dudjom Rinpoche’s ''The Nyingma School of Tibetan Buddhism'' covers in detail and depth both the fundamental teachings and the history of Tibetan Buddhism’s oldest school. This, the first English translation of His Holiness’ masterwork, constitutes the most complete work of its type in the West.<br>
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An absolute treasure for students of the tradition, it is also an indispensable reference for anyone with an interest in Buddhism. The book includes chronologies and glossaries that elucidate Buddhist doctrine, and it provides fascinating insights into the Buddhist history of Tibet. Two treatises form the present volume, namely the ''Fundamentals of the Nyingma School'' and the ''History of the Nyingma School''. Among the most widely read of all His Holiness Dudjom Rinpoche’s works, these treatises were composed during the years immediately following his arrival in India as a refugee. His intention in writing them was to preserve the precise structure of the Nyingma philosophical view within its own historical and cultural context. (Source: [https://wisdomexperience.org/product/nyingma-school-tibetan-buddhism/ Wisdom Publications]) +
Other Emptiness is the view of emptiness that goes with wisdom. It has long been thought amongst Westerners that the view of emptiness championed by the Gelug tradition following the views of Tsongkhapa is the one and only view of emptiness in the Buddhist teachings. However, that is not the case. The majority of Tibetan Buddhists accept two approaches to emptiness, a logical approach called empty of self and a non-conceptual approach called empty of other. This book clearly presents all of these views and shows how the empty of other type of emptiness is actually the ultimate teaching of the Buddha, the teaching on how to enter non-dual wisdom.
Other emptiness has usually been thought of amongst Westerners who have heard of it as a very complicated and difficult philosophy. It is subtle, that is true, because it describes what it is like to be in wisdom. However, it was not taught as a difficult philosophy. Rather, it was taught as a practical teaching on how to enter non-dual wisdom. The book explores this point at length.
The book was written to be useful for all levels of reader. It starts simply, giving a clear explanation of the Buddha’s non-dual teaching and how the other emptiness teaching is part of that. Then it goes into details about the history and teaching of other emptiness. Finally, it goes in to great technical detail concerning the other emptiness teaching, and supports that with extensive materials from various Tibetan teachers. Unlike many of the books on other emptiness that have appeared, this book does not only present the theory of other emptiness but keeps a proper balance between showing the theory of other emptiness and presenting the practice-based reality of the teaching.
The book is divided into four parts, each one a set of presentations from someone knowledgeable of the subject. The first part is several chapters written by the author in plain English in order to get the reader under way. Following that, there are sections embodying the explanations of Dolpopa Sherab Gyaltsen, Khenpo Tsultrim Gyatso, and Jamgon Kongtrul the great. Ample introductions, glossaries and so on are provided.
Aside from many oral explanations, the book contains translations of the following texts:
#A Brief Discussion of The Rise of the Other Emptiness Middle Way Called "The Music of Talk on the Definitive Meaning" by Khenpo Tsultrim Gyatso (previously not seen in English)
#Introductory Section from ''A Complete Commentary to the Great Vehicle Treatise The Highest Continuum which Connects to Heart Meaning using the Explanation System of the Path of Direct Perception, Called "The Lion’s Roar of the Non-Regressing"'' by Jamgon Kongtrul the Great
#''The Treasury which is an Encyclopædia of Knowledge'' on Thorough Ascertainments of Provisional and Definitive Within the Three Wheels, and of the Two Truths by Jamgon Kongtrul the Great
#''Instructions for Practising the View of the Other Emptiness Great Middle Way, "Light Rays of Stainless Vajra Moon"'' by Jamgon Kongtrul the Great (Source: [https://www.pktcshop.com/product-p/otherempty.htm Padma Karpo Translation Committee])
This book brings together perspectives of leading international Tibetan studies scholars on the subject of ''zhentong'' or “other-emptiness.” Defined as the emptiness of everything other than the continuous luminous awareness that is one’s own enlightened nature, this distinctive philosophical and contemplative presentation of emptiness is quite different from ''rangtong''—emptiness that lacks independent existence, which has had a strong influence on the dissemination of Buddhist philosophy in the West. Important topics are addressed, including the history, literature, and philosophy of emptiness that have contributed to zhentong thinking in Tibet from the thirteenth century until today. The contributors examine a wide range of views on zhentong from each of the major orders of Tibetan Buddhism, highlighting the key Tibetan thinkers in the zhentong philosophical tradition. Also discussed are the early formulations of buddhanature, interpretations of cosmic time, polemical debates about emptiness in Tibet, the zhentong view of contemplation, and creative innovations of thought in Tibetan Buddhism. Highly accessible and informative, this book can be used as a scholarly resource as well as a textbook for teaching graduate and undergraduate courses on Buddhist philosophy. (Source: [http://www.sunypress.edu/p-6838-the-other-emptiness.aspx SUNY Press]) +
This book is an introduction to the philosophy of mind that developed within the syncretistic rDzogs chen (Great Perfection) tradition of the rNying ma (Ancient Ones) school of Tibetan Buddhism between the 8th and 14th centuries CE. Despite the growing interest in this tradition in recent decades, there has hitherto been no systematic appraisal of its views on mind that traces their evolution and complex relationships with antecedent Buddhist philosophies of mind. These views merit attention not only because of their intrinsic interest and relevance to contemporary consciousness studies but also because they provide an essential key to understanding the tradition’s leading ideas and practices in light of their historical development. To this end, the book investigates the doctrinal foundations of rDzogs chen through the lens of two principal distinctions that the tradition has considered indispensable for understanding its distinctive views and practices: dualistic mind (''sems'') versus primordial knowing (''ye shes'') and ''dharmakāya'' versus the ‘ground of all’ (''kun gzhi'') conditioned experience. Arguing that these distinctions provided classical rDzogs chen scholars with a crucial framework not only for (a) articulating the conditions of delusion and liberating knowledge, but also for (b) schematizing the relationship between the exoteric and esoteric vehicles of Indian Buddhism within a unifying conception of the Buddhist path as the progressive disclosure of primordial knowing, the author shows how the rDzogs chen philosophy of mind has been, in all stages of its development, inseparable from its distinctive soteriology. (Source: [https://www.istb.univie.ac.at/cgi-bin/wstb/wstb.cgi?ID=82&show_description=1 WSTB]) +
The translation of Erich Frauwallner's Die Philosophie des Buddhismus, first published in 1956, opens up a classic introduction to Buddhist thought to a broader English language readership. The book covers the period of early canonical literature with examples of its philosophically relevant ideas, followed by the principal philosophical concepts of systematic Sravakayana Buddhism. In the main part of the book, Frauwallner presents the first survey of the development of the philosophical systems of Mahayana Buddhism. He was well aware of the limitations in presenting only the Buddhist philosophy of the "classical", i.e., the systematic period, and does not seem to have been ready to add the philosophically creative new postsystematic tradition of Buddhist epistemology and logic, a major subject of his subsequent years of research.
Frauwallner's way of translating was straightforward: to remain as close as possible to the original text while presenting it in a clear and readable way in order to convey an accurate impression of its meaning. For technical terms in the source materials he maintained a single translation even when various meanings were suggested. For clarity regarding such variations of meaning he relied on the context and his explanation.
The same approach was taken by the translator of the present book. Although his translation attempts to be faithful to the 1994 edition of Die Philosophie des Buddhismus, he inserted helpful additional headlines into the text and considerably enlarged the index. All other additions by the translator are given within square brackets. Besides this, he created an Appendix, which contains one of Frauwallner's more important articles "Amalavijnana and Alayavijnana" (1951) to complement the long Yogacara section of the book, a bibliography of selective publications after 1969. The URLs for many of the source materials were also conveniently provided. (Source: [https://www.mlbd.in/products/the-philosophy-of-buddhism-die-philosophie-des-buddhismus-erich-frauwallner-lodro-sangpo-9788120834811-812083481x Motilal Banarsidass])
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]) +
'''Taishō 2008'''<br>
'''Volume 48'''<br><br>
''The Platform Sutra of the Sixth Patriarch'' consists of a record of the teachings of Hui-neng, the Sixth Patriarch of the Chan School in China, recorded by his disciple Fahai, and is known by several abbreviated titles such as ''Platform Sūtra'' or ''Platform Sūtra of the Dharma Treasure''. It proclaims the independence of the Southern School of Chan from the Northern School on such subjects as "sudden enlightenment" (Ch. ''dun-wu'') and the external expression of one's real nature (Ch. ''jian-xing'').<br><br>
'''Source'''<br>
Ch. Liuzu dashi fabao tan jing (六祖大師法寶壇經), Compiled in the Chinese by Zong-bao, as recorded by Fa-hai et al. 1 fascicle. (Source: [https://bdkamerica.org/product/the-platform-sutra-of-the-sixth-patriarch/ BDK America]) +
''The Platform Sutra'' records the teachings of Hui-neng, the Sixth Patriarch, who is revered as one of the two great figures in the founding of Ch'an (Zen) Buddhism. This translation is the definitive English version of the eighth-century Ch'an classic.
Phillip B. Yampolsky has based his translation on the Tun-huang manuscript, the earliest extant version of the work. A critical edition of the Chinese text is given at the end of the volume.
Dr. Yampolsky also furnishes a lengthy and detailed historical introduction which contains much information hitherto unavailable even to scholars, and provides the context essential to an understanding of Hui-neng's work. He gives an account of the history and legends of Ch'an Buddhism, with particular attention to the traditions associated with Hui-neng, quoting or summarizing the most important narratives. He then discusses the various texts of the ''Platform Sutra'', and analyzes its contents. (Source: [https://cup.columbia.edu/book/the-platform-sutra-of-the-sixth-patriarch/9780231083614 Columbia University Press]) +
Effort by early American popularizer of Buddhism to paraphrase and elaborate on the subject matter of the ''Awakening of Faith'', as understood by Goddard from Suzuki 1900. ([https://www.oxfordbibliographies.com/view/document/obo-9780195393521/obo-9780195393521-0170.xml#obo-9780195393521-0170-div1-0004 Source Accessed July 3, 2020]) +
