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A critical edition of Gö Lotsāwa Zhönu Pal's Theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel bshad de kho nyid rab tu gsal ba'i me long.
A translation, study, and annotated editions of the Tibetan and Chinese translations of the Tathāgatagarbhasūtra.
This early Western publication on Buddhism includes mention of the concept of buddha-nature 19 times. Thus this work would have been one of the few English publications at the time to mention buddha-nature by name. What follows is Goddard's preface to the book.
The first edition of this Buddhist Bible was published in 1932. When the need of a new edition became evident, it was decided to enlarge it so as to include other Scriptures of like importance so as to make it more comprehensive. This involved making a number of new translations for which we are indebted to Bhikshu Wai-tao. We are also indebted and are very grateful to a number of other Buddhist Scholars for permission to use their translations, as noted in the Appendix.
The compiling of a Buddhist Bible is a very different matter from compiling the Christian Bible. In the first place, there is no Hierarchy or Ecclesiastic Council to pass upon the authenticity of different scriptures, and as to their canonicity. In the second place, Christian Scriptures are a closed system of doctrines and dogmas that have been inspired by the Holy Spirit and are to be accepted in faith. Buddhism, on the contrary, is looked upon as a growing organism whose scriptures are of many kinds as the organism has developed under different racial, temporal and cultural conditions. As disciples follow the Buddha's Noble Path and practice dhyana concentration and intuitive meditation they have an unfolding experience of spiritual insight and grace which any one of them may describe and elucidate. Some of these expediences are of highest value, some of less value. Some are concerned with
the Dharma, some have to do with the rules of the Brotherhoods, some are philosophical, some psychological, some are commentaries and some are commentaries on commentaries. In the third place, there is the difference of quantity. In the Christian Bible there are sixty-six titles; Buddhist scriptures number over ten thousand, only a fraction of which have thus far been translated. In the Sung Dynasty about 972 AD a Chinese version of these scriptures was published consisting of 1521 works, in more than 5000 volumes, covering 130,000 pages.
The nearest approach to canonicity is the Pali Tripitika. That was the earliest collection and was supposed to be limited to the words of Buddha. Southern Buddhists are passionately devoted to these Pali Scriptures and are inclined to disparage and dispute the more philosophical scriptures of the Northern School that developed later after Buddhism had come in contact with other world religions in Persia, Palestine, Egypt and Greece. Under these conditions there developed in Northern India, and Kashgar, a succession of very able minds,
Ashvaghosha, Nargajuna, Vasobandhu and his brother Asangha from whose writings and teachings there developed various important schools of philosophical thought that profoundly changed the understanding of Buddha's Dharma.
Later on as Buddhism spread into China and came under the influence of its immemorial culture and practical good sense, it took on forms of Taoist naturalism and kindly humanism, and there developed forms of "salvation by faith in Amitabha's mercy" and rebirth in his Pure Land. While in Tibet, coming in contact with its ancient Bon religion, and
under the climatic conditions of its high altitudes, it took on forms of strenuousness and magic and tantric conceptions. Later on in Japan owing to political and social conditions incident to the presence of a limited but powerful noble class dominating a suppressed peasantry, which had developed extremes of loyalty and obedience and self-control, it took on forms of concentrative meditation known as Zen, and a still more widely divergent type of the True Pure Land Sect.
Naturally among these diverse conditions Buddhist scriptures vary widely, and the quantity of them being so enormous, they have become segregated into different groups as they are favored by different schools of thought and practice. The Tien-tai favor the more philosophical scriptures, the Shingon, the more esoteric, the Ch’an (Zen), the more intellectual, and the Pure Land, the more emotional. The present editor has been guided in his selection of scriptures for this Buddhist Bible by a sincere purpose to make the selection as comprehensive as possible within its limits and to represent as truly as possible the original teachings of the Blessed One both as understood by the Southern and more primitive school and by the Northern and more philosophical interpreters. He has also humbly tried to have the choice vouched for by his own spiritual experience in his practice of the Noble Path and especially during its Eighth Stage of intuitive Dhyana.
It follows, therefore, that the scriptures thus selected are the generally accepted scriptures of the Dhyana Sects—Ch’an in China, Zen in Japan and Kargyupta in Tibet. Of course among so enormous a collection of scriptures there are others that are favorites also, notably the Saddharma-pundarika (Lotus of the Perfect Law), and the Avatamsaka, said to be the grandest religious document ever written, but these are very large books in themselves. The late W. E. Soothil of London left a very careful translation of the Lotus that still waits a publisher. Dr. Suzuki of Kyoto has made a translation of the Gandhavyuha sections of the Avatamsaka that is now in process of being published. The inclusion of Laotzu’s Tao-teh-king is open to question as it is not strictly a Buddhist
text, but its teaching has such a close affinity to Buddhist teaching and nearly all early Chinese Masters of Buddhism were Taoist scholars who, upon becoming Buddhists, did not give up their Taoist conceptions and terms, and because the Laotzuan teaching in the Tao-teh-king has had such a wholesome
influence on the development of Chinese Buddhism, and, in later years, wherever the Tao-teh-king is held in reverence, it has tended to restrain individual pride of egoism, religious ceremonial, ecclesiasticism, priestcraft and insincerity generally, we make no apology for including it. In fact, it is our earnest wish that the Tao-teh-king may become one of the foundation stones of American and European Buddhism.
Further introductory notes are reserved for the Appendix
under the heads of the individual Scriptures, as are also -grateful appreciation to those who have contributed to the preparation and publication of this Bible, especially to those Buddhist scholars who have courteously granted the Editor permission to use their translations for this purpose
Just a closing word as to the rules that have guided the
Editor in his choice and handling of textual material. He has always kept in mind the spiritual needs of his readers. This Buddhist Bible is not intended to be a source book for critical literary and historical study. It is only intended to be a source of spiritual inspiration designed to awaken faith and to develop faith into aspiration and full realization. The original texts having for centuries been carried in memory and transcribed by hand by scribes who were often more loyal to their Master than to historical exactness, are often overloaded with interpolations and extensions, and in places are confused and obscure. To carry out the design of the Editor, he has omitted a great deal of matter not bearing directly upon the theme of
the particular Scripture, and has interpreted occasionally where it seemed necessary and advisable, in order to provide an easier and more inspiring reading. The need for this course will become apparent to every earnest minded disciple.
In these days when Western civilization and culture is buffeted as never before by foreboding waves of materialism and selfish aggrandisement both individual and national, Buddhism seems to hold out teachings of highest promise. For two thousand years Dhyana Buddhism has powerfully conditioned the cultural, ethical and spiritual life of the great Oriental nations. It well may be the salvation of Western civilization. Its rationality, its discipline, its emphasis on simplicity and sincerity, its thoughtfulness, its cheerful industry not for profit but for service, its love for all animate life, its restraint of desire in all its subtle forms, its actual foretastes of enlightenment and blissful peace, its patient acceptance of karma and rebirth, all mark it out as being competent to meet the problems of this excitement loving, materialistic, acquisitive and thoughtless age.
Its basic principle of an eternal process based on unchanging law and operating in eternal recurrence, leading to mind-control, to highest cognition, to purest conceptions of love and compassion, to ever clearing insight, to highest perfect wisdom, to the self-giving of Bodhisattvas, and Buddhas, to blissful peace, is worthy of confidence; and its Noble Path worthy of
The theme of this Buddhist Bible is designed to show the unreality of all conceptions of a personal ego. Its purpose is to awaken faith in Buddhahood as being one’s true self-nature; to kindle aspiration to realize one’s true Buddha-nature; to energize effort to follow the Noble Path, to become Buddha. The true response to the appeal of this Buddhist Bible is not in outward activities, but in self-yielding, becoming a clear channel for Buddhahood's indrawing compassion, that all sentient beings may become emancipated, enlightened and brought to Buddhahood. (Goddard, preface, v–viii)
A translation of Sakya Paṇḍita's famous work on the three sets of Buddhist vows.
Oral Teachings on the Ratnagotravibhāga given by Thrangu Rinpoche at Kagyu Samye Ling in Scotland in 1981. Translated by Ken and Katia Holmes who used these transcripts as the source for their translation of the root text in their book The Changeless Nature.
This is a book of teachings on how to do a complete session of meditation. The book was composed by the Western teacher, Lama Tony Duff, to help those who would like to practise meditation in general. However, it will be especially useful for those who would like to practise according to the ways of the Kagyu and Nyingma traditions of Tibetan Buddhism. The book emphasizes the practical style of instruction found in those two traditions. It deliberately avoids the scholarly style taught in some other Tibetan Buddhist traditions and focusses on actually doing something with one’s own mind. Nonetheless, the book is very precise and clear about all of the key points involved in meditation practice.
The book emphasizes the Kagyu approach in particular. The author has received teachings from many Kagyu masters and used his knowledge of the tradition as a basis for making this book. He selected teachings from Gampopa and other early masters to set the basis for explaining meditation. Then he added other, necessary teachings according to the extensive teachings he has received over many years from many different Kagyu masters, such as Chogyam Trungpa Rinpoche, Mingyur Rinpoche, and others. The result is a book that explains how to do a complete session of meditation in the style of the Kagyu and Nyingma traditions.
The book begins with a lengthy introduction by Lama Tony which is a teaching in its own right. He writes a lengthy piece about what can and cannot usefully be obtained from science in terms of dharma practice. Following the introduction, there are two chapters on the buddha nature, the second of which uses a significant portion of Dolpopa Sherab Gyaltsen’s explanation of the ground in his famous Mountain Dharma text. This is the first time that this part of Dolpopa’s text has been fully translated and published. After that are several chapters on the various steps of a complete session of meditation. Anyone who practises meditation will find this book useful in many ways.
The book contains a translation of the following text: “Mountain Dharma, An Ocean of Definitive Meaning” by Dolpopa Sherab Gyaltsan, ground section
(Source: Padma Karpo Translations)A translation and study of an important Kagyu commentary on the Ratnagotravibhāga.
In this book, an international team of fourteen scholars investigates the Chinese reception of Indian Buddhist ideas, especially in the sixth and seventh centuries. Topics include Buddhist logic and epistemology (pramāṇa, yinming); commentaries on Indian Buddhist texts; Chinese readings of systems as diverse as Madhyamaka, Yogācāra and tathāgatagarbha; the working out of Indian concepts and problematics in new Chinese works; and previously under-studied Chinese evidence for developments in India. The authors aim to consider the ways that these Chinese materials might furnish evidence of broader Buddhist trends, thereby problematizing a prevalent notion of “sinification”, which has led scholars to consider such materials predominantly in terms of trends ostensibly distinctive to China. The volume also tries to go beyond seeing sixth- and seventh-century China primarily as the age of the formation and establishment of the Chinese Buddhist “schools”. The authors attempt to view the ideas under study on their own terms, as valid Buddhist ideas engendered in a rich, “liminal” space of interchange between two large traditions. (Source: Hamburg University Press)
A monumental work and Indian Buddhist classic, the Ornament of the Mahāyāna Sūtras (Mahāyānasūtrālamkāra) is a precious resource for students wishing to study in-depth the philosophy and path of Mahāyāna Buddhism. This full translation and commentary outlines the importance of Mahāyāna, the centrality of bodhicitta or the mind of awakening, the path of becoming a bodhisattva, and how one can save beings from suffering through skillful means.
This definitive composition of Mahāyāna teachings was imparted in the fourth century by Maitreya to the famous adept Asanga, one of the most prolific writers of Buddhist treatises in history. Asanga’s work, which is among the famous Five Treatises of Maitreya, has been studied, commented upon, and taught by Buddhists throughout Asia ever since it was composed.
In the early twentieth century, one of Tibet’s greatest scholars and saints, Jamgön Mipham, wrote A Feast of the Nectar of the Supreme Vehicle, which is a detailed explanation of every verse. This commentary has since been used as the primary blueprint for Tibetan Buddhists to illuminate the depth and brilliance of Maitreya’s pith teachings. The Padmakara Translation Group has provided yet another accessible and eloquent translation, ensuring that English-speaking students of Mahāyāna will be able to study this foundational Buddhist text for generations to come. (Source: Shambhala Publications)The collection of twenty-six texts on non-conceptual realization is the result of blending the essence and tantric mahamudra teachings of Saraha, Nagarjuna and Savaripa with a particular form of Madhyamaka philosophy, called 'non-abiding' (apratisthana), which aims at radically transcending any conceptual assessment of true reality. This goal is achieved by "withdrawing one's attention" (amanasikara) from anything that involves the duality of a perceived and perceiver. The result is a "luminous self-empowerment," Maitripa's (986–1063) final tantric analysis of amanasikara. The collection of texts on non-conceptual realization plays a crucial role, as it constitutes, together with Naropa's teachings, the main source of bKa' brgyud lineages. The edition and translation of this collection is followed by another text attributed to Maitripa, the *Mahamudrakanakamala, which was translated by Mar pa Lo tsa ba Chos kyi blo gros (11th century) into Tibetan. The *Mahamudrakanakamala picks up on the themes of the collection and shows that all aspects of Maitripa's mahamudra were indeed passed on to early bKa' brgyud masters. Besides an English translation and analysis, the present publication contains a new edition of the available Sanskrit on the basis of the editio princeps by Haraprasad Shastri, the edition of the Studying Group of Sacred Tantric Texts at Taisho University, the Nepalese manuscript NGMPP B 22/24, and the manuscript no. 151 from the Todai University Library. The Tibetan edition of all texts is based on the Derge and Peking bsTan 'gyur and the dPal spungs edition of Karmapa VII Chos grags rgya mtsho's (1454-1506) Collection of Indian Mahamudra Works (Phyag rgya chen po'i rgya gzhung). (Source Accessed Feb 11, 2020)
A collection of essays and translations featuring advice and instructions of prominent 18-19th century Tibetan masters.
Tsongkhapa’s A Lamp to Illuminate the Five Stages (1419) is a comprehensive presentation of the highest yoga class of Buddhist tantra, especially the key practices—the so-called five stages (pancakrama)—of the advanced phase of Guhyasamāja tantra. Beginning with a thorough examination of the Indian sources, Tsongkhapa draws particularly from the writings of Nāgārjuna, Aryadeva, Candrakīrti, and Nāropā to develop a definitive understanding of the Vajrayana completion stage. Whereas in the generation stage, meditators visualize the Buddha in the form of the deity residing in a mandala palace, in the completion stage discussed in the present volume, meditators transcend ordinary consciousness and actualize the state of a buddha themselves. Among other things, Tsongkhapa’s work covers the subtle human physiology of channels and winds along with the process of dying, the bardo, and rebirth. This definitive statement on Guhyasamāja tantra profoundly affected the course of Buddhist practice in Tibet. (Source: Wisdom Experience)
A classic translation and study of the Sanskrit and Tibetan versions of the Ratnagotravibhāga, with reference to the Chinese.
The Mahāratnakūta Sūtra is one of the five major sutra groups in the Mahāyāna canon. Of the two great schools of Buddhism, Mahāyāna has the greatest number of adherents worldwide—it prevails among the Chinese, Japanese, Koreans, Tibetans, and Vietnamese—and contains within it a number of movements, notably Zen, which have been of growing interest in the West in recent decades. Yet despite this increased attention and enormous following, translations of Mahāyāna scriptures have been scarce and fragmentary; clearly, a comprehensive translation of a major work within the canon was called for. This volume addresses that need. It contains 22 of the 49 Sūtras of the Mahāratnakūta (or "Treasury") Sūtra, many translated for the first time in a Western language, selected and arranged to give the modern reader a progressive introduction to one of the world's major religious traditions. Subjects covered include Māyā and miracles, the teachings on Consciousness, Emptiness, and monastic discipline, the Mystical Light of the Tathāgata, and the devotional practice of Pure Land, making this a comprehensive source book of Mahāyāna Buddhism hitherto unavailable in English. The book also includes an introduction to provide historical and interpretive guidance, annotations that assist in the comprehension of difficult passages, and an extensive glossary that will be valuable to specialist and layman alike. A team of scholars, working in Taiwan, spent eight years translating the Treasury's million words from Chinese, using Tibetan texts for comparison and checking each Sūtra with an international board of scholars. In the course of translating from the original, special effort was made to retain both the devotional style appropriate for religious reading and the precision required by the scholar, while presenting the material with a clarity and flow that would make it accessible to the Western layman. The editors then selected, arranged, and annotated the 22 Sūtras presented here. (Source Accessed May 20, 2021)
This volume is a study and edition of Bcom ldan ral gri's (1227–1305) Bstan pa rgyas pa rgyan gyi nyi 'od. Likely composed in the last decades of the thirteenth century, this systematic list of Buddhist Sutras, Tantras, Shastras, and related genres translated primarily from Sanskrit and other Indic languages holds an important place in the history of Buddhist literature in Tibet. It affords a glimpse of one Tibetan scholar's efforts to classify more than two thousand titles of Buddhist literature in the decades before the canonical collections known as the Bka' 'gyur and the Bstan 'gyur achieved a relatively stable form. Tibetan historiography traces the origin of the Bka' 'gyur and Bstan 'gyur to Bcom ldan ral gri's efforts, though the unique structure of the Bstan pa rgyas pa rgyan gyi nyi 'od, which differs greatly from available Bka' 'gyur and Bstan 'gyur catalogs, shows that the situation is more complex. Known to contemporary scholars of Tibetan literature for some time through mention in other works, Bcom ldan ral gri's survey has recently become available for the first time in two manuscripts. The present work contains a detailed historical introduction, an annotated edition of the two manuscripts, as well as concordances and appendices intended to aid the comparative study of early Tibetan collections of Indic Buddhist literature. (Source: Harvard University Press)
This book is based upon notes prepared by the author for general lectures on Buddhism which he has been giving to students at a number of universities in Tokyo since around 1960. The initial version of the present work first saw the light of day as part of a textbook for university students entitled Bukkyo ippan 仏教一般 (Buddhism in General) which was compiled in concert with professors specializing in Chinese and Japanese Buddhism and published by the Department of Buddhist Studies at Komazawa University in Tokyo. Then, at a later date, the author was approached by the Tokyo Daigaku Shuppankai (University of Tokyo Press) to write an introductory work on Buddhism for the edification of the general reading public. By permission of the Department of Buddhist Studies at Komazawa University, he accordingly extracted those sections of the above textbook which he had himself written ("Outline of Buddhism" and "Indian Buddhism"), to which he then made some additions and corrections and also appended a brief history of Buddhism covering not only India but also China and Japan. This was then published in 1983 under the title of Bukkyo nyümon 仏教入門 (An Introduction to Buddhism), of which the present work is an English translation. (Takasaki, preface to the English version, iii)
A study and translation of ten Dzogchen texts from Jigme Lingpa's Longchen Nyingtik revelations.
The great Karma Kagyu master, the Twelfth Tai Situ Pema Donyo Nyinje, discusses Mahayana Buddhist thought, focusing first on buddha-nature and bodhicitta.
The study of Buddhism has recently made gigantic strides, on this side of the Atlantic as well as on the other. Not only is the importance of the science of comparative religion making itself felt, but the advance of our Pali and Sanskrit knowledge has greatly contributed to a better understanding of things Oriental. Even Christians who were without sympathy for "heathen" religions have now taken up the study of Buddhism in earnest. Nevertheless, it appears to me that the teachings of Sakyamuni are not yet known in their full significance and that they do not yet command just appreciation. Though intolerant critics lose no chance of vigorously and often wrongly attacking the weak points of Buddhism, which are naturally seen at the surface, clear-sighted people have been very slow to perceive its innermost truth. This is especially the case with the Mahayana school.
The main reasons for this are, in my opinion, evident. While the canonical books of the Hinayana Buddhism have been systematically preserved in the Pali language, those of the Mahayana Buddhism are scattered promiscuously all over the fields and valleys of Asia and in half a dozen different languages. Further, while most of the Sanskrit originals have been destroyed, their translations in Tibetan, Mongolian, and Chinese have never been thoroughly studied. And, lastly, the Mahayana system is so intricate, so perplexingly abstruse, that scholars not accustomed to this form of thought and expression are entirely at a loss to find their way through it
Among the false charges which have been constantly poured upon the Mahayana Buddhism, we find the following : Some say, "It is a nihilism, denying God, the soul, the world and all"; some say, "It is a polytheism: Avalokiteçvāra, Tara, Vajrapani, Mañjuçri, Amitābha, and what not, are all worshipped by its followers"; still others declare, "It is nothing but sophistry, quibbling, hair-splitting subtlety, and a mocking of the innermost yearnings of humanity" ; while those who attack it from the historical side proclaim, "It is not the genuine teaching of Buddha; it is on the contrary the pure invention of Nāgārjuna, who devised the system by ingeniously mixing up his negative philosophy with the non-atman theory of his predecessor"; or, "The Mahayana is a queer mixture of the Indian mythology that grew most freely in the Tantric period, with a degenerated form of the noble ethical teachings of primitive Buddhism." Though no one who is familiar with Mahayanistic ideas will admit these one-sided and superficial judgments, the majority of people are so credulous as to lend their ear to these falsified reports and to believe them.
The present English translation of Açvaghosha's principal work is therefore dedicated to the Western public by a Buddhist from Japan, with a view to dispelling the denunciations so ungraciously heaped upon the Mahayana Buddhism. The name of Açvaghosha is not very well known to the readers of this country, but there is no doubt that he was the first champion, promulgator, and expounder of this doctrine, so far as we can judge from all our available historical records. Besides, in this book almost all the Mahayanistic thoughts, as distinguished from the other religious systems in India, are traceable, so that we can take it as the representative text of this school. If the reader will carefully and patiently go through the entire book, unmindful of its peculiar terminology and occasional obscureness, I believe he will be amply and satisfactorily repaid for his labor, and will find that the underlying ideas are quite simple, showing occasionally a strong resemblance to the Upanishad philosophy as well as to the Samkhya system, though of course retaining its own independent thought throughout.
In conclusion let me say a word about the difficulty of translating such an abstruse religio-philosophic discourse as the present text. It is comparatively easy to translate works of travels or of historical events or to make abstracts from philosophical works. But a translator of the Mahayanistic writings, which are full of specific phraseology and highly abstruse speculations, will find himself like a wanderer in some unknown region, not knowing how to obtain any communicable means to express what be perceives and feels. To reproduce the original as faithfully as possible and at the same time to make it intelligible enough to the outside reader, who has perhaps never come in contact with this form of thought, the translator must be perfectly acquainted with the Mahayanistic doctrine as it is understood in the East, while he must not be lacking in adequate knowledge of Western philosophy and mode of thinking. The present translator has done his best to make the Mahayanistic thoughts of Açvaghosha as clear and intelligible as his limited knowledge and lack of philosophic training allow him. He is confident, however, that he has interpreted the Chinese text correctly. In spite of this, some errors may have crept into the present translation, and the translator will gladly avail himself of the criticisms of the Mahayana scholars to make corrections in case a second edition of the work is needed. (Suzuki, translator's preface, x–xiv)
Read more here . . .
This collection includes a history of buddha-nature theory in Tibet by Thupten Jinpa and seven texts influential in the development of buddha-nature teachings in Tibet. The texts included represent many lineages and historical periods. Along with the root text the following texts appear: 1) Butön's commentary to the Uttaratantrashastra (བདེ་གཤེགས་སྙིང་པོ་གསལ་བར་བྱེད་པ་མཛེས་བྱེད་ཀྱི་རྒྱན། pp 3-63). 2) The Third Karmapa Rangjung Dorje's commentary (བདེ་གཤེགས་སྙིང་པོ་བསྟན་པ། pp 65-69). 3) The Fifteenth Karmapa Khakyap Dorje's commentary (དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་བསྟན་པའི་བསྟན་བཅོས་ཀྱི་མཆན་འགྲེལ། pp 71-88). 4) Rongton's commentary (ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ལེགས་པར་བཤད་པ། pp 89-206). 5) Shakya Chokden's commentary (ཆོས་དབྱིངས་བསྟོད་པའི་འགྲེལ་པ་ཆོས་ཀྱི་དབྱིངས་རྣམ་པར་ངེས་པ། pp 207-238). 6) Jetsun Chokyi Gyaltsen's text on the disposition (gotra, rigs) (རིགས་ཀྱི་སྤྱི་དོན། pp 239-287) 7) Mipham Gyatso's Lion's Roar (བདེ་གཤེགས་སྙིང་པོའི་སྟོང་ཐུན་ཆེན་མོ་སེངྒེའི་ང་རོ། pp 289-316).
This volume presents the first book-length study in English of the concept of Buddha nature as discussed in the Buddha Nature Treatise (Fo Xing Lun), attributed to Vasubandhu and translated into Chinese by Paramartha in the sixth century. The author provides a detailed discussion of one of the most important concepts in East Asian Buddhism, a topic little addressed in Western studies of Buddhism until now, and places the Buddha nature concept in the context of Buddhist intellectual history. King then carefully explains the traditional Buddhist language in the text, and embeds Buddha nature in a family of concepts and values which as a group are foundational to the development of the major indigenous schools of Chinese Buddhism.
In addition, she refutes the accusations that the idea of Buddha nature introduces a crypto-Atman into Buddhist thought, and that it represents a form of monism akin to the Brahmanism of the Upanisads. In doing this, King defends Buddha nature in terms of purely Buddhist philosophical principles. Finally, the author engages the Buddha nature concept in dialogue with Western philosophy by asking what it teaches us about what a human being, or person, is. (Source: back cover)
14th Shamar Rinpoche's teachings on the Uttaratantra using the 3rd Karmapa's text, Revealing Buddha Nature.
This is David Higgins and Martina Draszczyk's second book together and comes out of their first study, Mahāmudrā And The Middle Way. In their follow up they have delivered another two volumes on the writings of the Eighth Karmapa Mikyö Dorje (1507-1554) and his nuanced approach to the intricacies of the buddha-nature debate. It is an approach that combines the yogic sensibilities of Mahāmudrā with the dialectic approach of the Madhyamaka, which, according to the authors, Mikyö Dorje characterizes as the Yuganaddha-Apratiṣṭhāna-Madhyamaka (zung ’jug rab tu mi gnas pa’i dbu ma), that is, as a “Nonfoundational (or Nonabiding) Middle Way consisting in Unity.” As the authors explain, "This nomenclature tells us much about the central philosophical aims and presuppositions of the Eighth Karma pa and his Karma bka’ brgyud tradition. As a Mahāmudrā proponent, Mi bskyod rdo rje gives primacy to innate modes of being and awareness, such as coemergent wisdom or buddha nature naturally endowed with qualities, that are amenable only to direct yogic perception and revealed through the personal guidance of a qualified teacher. As an exponent of yuganaddha (zung ’jug), i.e., unity (literally, “yoking together”), he espouses the tantric goal of unity beyond extremes, a goal grounded in the inseparability of the two truths or realities (bden gnyis dbyer med), of appearance and emptiness (snang stong dbyer med). In his eyes, this unity is only fully realized when one understands that the conventional has no independent existence apart from the ultimate and that the latter is a condition of possibility of the former. As an advocate of apratiṣṭhāna (rab tu mi gnas pa), i.e., nonfoundationalism, he resolutely maintains that all outer and inner phenomena, including deep features of reality disclosed through meditation, lack any ontic or epistemic essence or foundation that the mind can lay hold of. Finally, as a champion of Madhyamaka, i.e., the Buddhist Middle Way, the author attempts to ply a middle course between the extremes of existence and nonexistence, eternalism and nihilism. These various doxographical strands are deftly interwoven in the Karma pa’s view of buddha nature, which affirms the innate presence of buddha nature and its qualities in all sentient beings as well as their soteriological efficacy while denying either any ontological status." (Higgins and Draszczyk, preface, 14)
The present compendium aims to give the Buddhist student an opportunity to come into direct contact with these very positive and cataphatic (Truth-affirmative) doctrines and therewith enrich his or her practice of the Dharma. The Nirvana Sutra gives us the Buddha's own direct teachings, and the Srimala Sutra communicates similar doctrines through the person of the great Buddhist queen, while speaking in the approving presence of the Buddha himself. (Tony Page, preface, 4)
Buddha Nature and Animality is about peaceful living. In discussions about the relation between humans and their animal relatives, a central theme is that Buddhism represents the most viable philosophical/religious alternative to the malaise surrounding us when we confront ecological problems. This recognition points to the notion of compassion. Karuna is given expression as an alternative to stewardship since stewardship too falls into the dualistic trap of privileging the human. Authors seek beyond the limits imposed by discourses of ethics and assume a more radical approach to seek the roots of the perspectives that allow the conceptual space for the problematic dialogues in the first place. Rather than viewing animals as distinct beings sharing our environs, authors attempt to give the animal soul back to spirituality. They argue for the naturally enlightened spontaneity arising in animal nature and that animal nature is Buddha-nature. This "animal-buddha" nature is fundamental to understanding Buddhism as a 21st century philosophy for living and dying. (Source: Jain Publishing Company)
This book contains the first 2 topics from an 18-topic Dharma course taught at Losang Dragpa Centre, Malaysia, where Geshela is the Resident Teacher. Key points from the Lam Rim and other texts are woven into these early chapters, with elaborations to follow in subsequent publications of teachings from this course. (Source Accessed Jan 15, 2021)
This book contains ten essays on the topic of buddha-nature by prominent Buddhist Studies scholars, written in honor of Professor Minoru Kiyota (1923–2013), who taught at the University of Wisconsin-Madison from 1962 to 2008.
In this short book, a teaching given by Thrangu Rinpoche and translated by Erik Pema Kunsang, Thrangu Rinpoche uses the Uttaratantrashastra to outline ten points of focus, including the seven vajra points. Each chapter contains comments related to each point and a transcript of questions from the participants and answers from Thrangu Rinpoche.
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: Shambhala Publications)
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.
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: Siddhartha's Intent)This is a transcription of a series of teachings on the Uttaratantrashastra from a somewhat traditional Geluk teacher, the 13th Zasep Tulku Rinpoche. The teaching is focused on Maitreya’s root text and Asaṅga’s commentary, which he gave during a retreat at Lake Cowichan, Vancouver Island, BC, Canada, from May 10-17, 1985. The text is based on the translation by E. Obermiller, chapter 1, "On the Essence of Buddhahood," verses 1-165 and covers the first Four Vajra Topics. Hosted by Zuru Ling (formerly Gaden Rimé Zong Ling) Dharma Centre.
Buddhahood Without Meditation, widely known by its subtitle, Nang-jang (Refining Apparent Phenomena), presents the view of the Great Perfection through the approach known as t'hreg-chhod (cutting through solidity). It is a direct transmission so powerful that just hearing it read aloud ensures that the listener will escape the suffering of cyclic existence. The nineteenth-century master Dudjom Lingpa received these teachings in visionary dialogue with fourteen enlightened beings, including Avalokiteshvara, Vajrapani, Longchenpa, and Saraha.
The Dudjom lineage, based on the terma, or hidden treasures, revealed by Dudjom Lingpa and his immediate rebirth, His Holiness Dudjom Rinpoche (1904–1987), late head of the Nyingma school of Buddhism, is one of the principal modern lineages of Dzogchen transmission.
This new paperback edition includes the Tibetan text as edited by H.H. Dudjom Rinpoche and features an expanded glossary that incorporates equivalent English terms of present-day teachers and translators of Dzogchen. (Source: Back Cover)Jamgön Kongtrül’s ten-volume Treasury of Knowledge is a unique, encyclopedic masterpiece embodying the entire range of Buddhist teachings as they were preserved in Tibet. Tibetan Buddhist teachers expected their students to study Buddhist philosophical texts as well as practice reflection and meditation; present-day students have also realized that awakening has its source in study as well as in reflection and practice. Buddhism’s Journey to Tibet presents Kongtrül's masterful history of Buddhism in India and Tibet. Beginning with the appearance of the Buddha in our world (Book Two), it describes the Buddha's life, his enlightenment, and what he taught (Book Three) from a multitude of Buddhist viewpoints. Buddhism's transmission to and preservation in Tibet is the focus of the main part of this volume (Book Four), which describes the scriptural transmissions and lineages of meditation practice as well as the Buddhist arts that together make up the world of Tibetan Buddhism. (Source: Shambhala Publications)
The Anūnatvāpūrṇatvanirdeśaparivart is a short Mahāyāna sūtra extant in its entirety only in Chinese translation. To judge from its use as a proof-text in the seminal philosophical treatise Ratnagotravibhāga, which quotes roughly half of the sūtra, it is a fundamental scripture expressing ideas about the unitary nature of saṁsāra and nirvāṇa, and each individual’s innate capacity for awakening, called in this text and elsewhere ‘tathāgatagarbha,’ ‘embryo of the tathāgatas.’
Although the text has hitherto drawn the attention primarily of Japanese scholars, this is the first critical edition of the sūtra, aligning its Chinese text with the available Sanskrit, offering a richly annotated English translation, a detailed introduction which places the work in its historical and doctrinal context, and a number of appendices exploring key notions, providing a reading text shorn of annotation, and enumerating the prolific quotations of the work found in Chinese Buddhist literature. This volume is thus an important contribution to studies of developing Mahāyāna Buddhism, Buddhist doctrine and the textual history of scriptures.
(Source: Hamburg University Press)
Buddhist Faith and Sudden Enlightenment explains how sudden enlightenment occurs through the awakening of patriarchal faith. This is the non-dual affirmation that one is already Buddha as opposed to the doctrinal, dualistic faith that one can become Buddha. The essence of the presentation is that patriarchal faith forms the basis for sudden enlightenment in Zen meditation. For the practitioner, this book establishes the Zen method of mind-cultivation on a higher level by introducing a new understanding of awakening right faith.
Included is extensive material on the history of faith in Buddhism with the main attention devoted to Ch'an (Zen) and Hua-yen. There are also substantial discussions of Buddhist antecedents to these schools and of the Pure Land School.
This is the first book in English to examine the central role of faith in Mahayana Buddhism. The author's approach develops from his personal experiences as a son (Zen) monk of the Chogye order, which was heavily influenced by the integration of meditation and scriptural study established by Chinul. (Source: Suny Press)This publication presents the academic papers presented at the 2nd International Association of Buddhist Universities Conference which took place at Mahachulalongkornrajavidyalaya University in Wang Noi, Ayutthaya, Thailand, in 2012. The theme of this large conference was "Buddhist Philosophy and Meditation Practice" and it brought together over 33 Buddhist studies scholars. Of particular relevance to the topic of buddha-nature is Tadeuz Skorupki's paper, "Consciousness and Luminosity in Indian and Tibetan Buddhism" (43–64).
Edward Conze presents the premier anthology of Buddhist texts and scriptures in this stunningly ambitious collection. He traces the development of Buddhism through the ages, with translations from the original Pali, Sanskrit, Chinese, Tibetan and Japanese. For those looking for the perfect companion to Conze’s original text, Buddhism, or for those new to Buddhist theology, Buddhist Texts Through the Ages contains a thorough and comprehensive guide to the theology. This edition also includes a glossary of English and foreign terms. (Source: Philosophical Library)
In this book I will outline ground, path and fruition in the hope of helping you gain some understanding about your basic nature, your own mind. This nature of mind is always present, and it can be called different names: the natural state, the basic nature, the real condition, the enlightened essence, or buddha-nature. This basic nature is what is meant by ground.
Path is a state of confusion which is not recognizing this ground, our basic state, to be as it is. Conceptual mind and time are both present during the path. But when your mind is pure, free of these, that is called fruition, and that is what is to be attained. To reiterate, confusion is called path. This confusion can be cleared up. There are three methods to clarify confusion: view, meditation and conduct. By means of the view, meditation and conduct we reveal what is already present. Slowly and gradually, we uncover more and more of the basic state. This process is what I will try to explain. (Tsoknyi Rinpoche, chapter 1, 20–21)
The volume brings together a selection of the late author's previously published papers written in English (and one in German). Their subject matter relates by and large to the tathāgatagarbha theory or the idea of Buddhanature, which have been the main subjects of his research over the years.
In part 1 he has singled out those scriptures that use the term tathāgatagarbha as their principal term and identified three scriptures—Tathāgatagarbha-sūtra, Anūnatvāpurṇatvanirdeśa, and Śrīmālādevīnirdeśa—as the basis for the formation of the tathāgatagarbha theory. Next, he has placed the Mahāyāna Mahāparinirvāṇa-sūtra, which uses the term buddhadhātu for the first time as a synonym of tathāgatagarbha, and associated scriptures in a second group, while in the third group we have the Laṅkāvatāra-sūtra and so on, in which the concept of tathāgatagarbha is identified with ālayavijñana, the basic concept of the Vijñānavāda.
In part 2, he has dealt with the prehistory of the tathāgatagarbha theory in Mahāyāna scriptures that use terms synonymous with tathāgatagarbha, such as gotra and dhātu, tathāgatagotra, tathāgatotpattisambhava, āryavaṃsa, buddhaputra, dharmadhātu and dharmakāya, cittaprakṛti, and so on. The main points made in this work are discussed in the papers that have now been brought together in the present volume.
This volume has for convenience' sake been divided into seven parts according to subject matter. Part 1 presents a textual study, namely, a critical edition of chapter 6 of the Laṅkāvatāra. Part 2 deals with subjects concerning scriptures such as the Laṅkāvatāra, part 3 with technical terms and basic concepts of the tathāgatagarbha theory, part 4 with tathāgatagarbha doctrine in general, and part 5 with Japanese Buddhism and Buddhism in East Asia (on the basis of scriptures translated into Chinese). Part 6 presents a historical survey of Japanese scholarship on Buddhism, and part 7 consists of several book reviews. (Source: Motilal Banarsidass)
The issue of sinification—the manner and extent to which Buddhism and Chinese culture were transformed through their mutual encounter and dialogue—has dominated the study of Chinese Buddhism for much of the past century. Robert Sharf opens this important and far-reaching book by raising a host of historical and hermeneutical problems with the encounter paradigm and the master narrative on which it is based. Coming to Terms with Chinese Buddhism is, among other things, an extended reflection on the theoretical foundations and conceptual categories that undergird the study of medieval Chinese Buddhism.
Sharf draws his argument in part from a meticulous historical, philological, and philosophical analysis of the Treasure Store Treatise (Pao-tsang lun), an eighth-century Buddho-Taoist work apocryphally attributed to the fifth-century master Seng-chao (374–414). In the process of coming to terms with this recondite text, Sharf ventures into all manner of subjects bearing on our understanding of medieval Chinese Buddhism, from the evolution of T’ang “gentry Taoism” to the pivotal role of image veneration and the problematic status of Chinese Tantra.
This edited transcript includes a detailed presentation of the five paths (accumulation, junction, seeing, meditation, completion), the two grounds (grounds free from attachment and the Buddha grounds), and the results.
The present paper is a considerably revised version of my doctoral dissertation entitled "Contributions to the Development of Tibetan Buddhist Logic - from the eleventh to the fifteenth century." This dissertation was submitted to the Faculty of Oriental Studies, University of Hamburg, in January of 1979. The title has been changed for two reasons. The first of these is a conceptual one. Namely, in the course of my subsequent studies of Buddhist tshad-ma (pramāṇa), I have decided to translate this fundamentally untranslatable term by 'epistemology'. While this rendition does also not do justice to its semantic range, I feel that it has at least the merit of being less misleading than the more widely used 'logic', especially for those who have no background in Indian or Tibetan studies, and who may chance to come across this title. It is and remains an untranslatable term.
The second reason for my changing the original title of my dissertation, is that I felt obliged to change its scope. The vast literature on Tibetan Buddhist epistemology, which has become available during the last few years, necessitated such a curtailment. Especially the presently available Dga'-ldan-pa contributions by Rgyal-tshab-rje and Mkhas-grubrje, in particular, need to be properly assessed, and this takes time. Moreover, much but not all of the subsequent Sa-skya-pa literature in this area by Go-ram-pa and Gser-mdog Pan-chen must be read with the particular theories of these Dga'-ldan-pa philosophers in mind. To undertake such a comparative study cannot be done in a hurried fashion. Some references to the Dga'-ldan-pa contributions have, however, been made in the course of this paper on the basis of my original access to but a limited number of their writings. Nonetheless, a significant portion of my dissertation that deals with the fourteenth and fifteenth centuries, has been included in the footnotes of the present paper where I was concerned with historical or bio-bibliographical details. (van der Kuijp, preface, vii)
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Counsels from My Heart is one of the few volumes of teachings by Dudjom Rinpoche, a legendary meditation master of the Nyingma lineage of Tibetan Buddhism, to become available in English. It features talks to students presented in Dudjom Rinpoche's characteristically incisive and direct style, bringing the timeless heart-counsels of this great teacher vividly to life. (Source: Shambhala Publications)
In the late 1980s and early 1990s, the relative calm world of Japanese Buddhist scholarship was thrown into chaos with the publication of several works by Buddhist scholars Hakamaya Noriaki and Matsumoto Shiro, dedicated to the promotion of something they called Critical Buddhism (hihan bukkyo). In their quest to re-establish a "true" - rational, ethical and humanist - form of East Asian Buddhism, the Critical Buddhists undertook a radical deconstruction of historical and contemporary East Asian Buddhism, particularly Zen. While their controversial work has received some attention in English-language scholarship, this is the first book-length treatment of Critical Buddhism as both a philosophical and religious movement, where the lines between scholarship and practice blur. Providing a critical and constructive analysis of Critical Buddhism, particularly the epistemological categories of critica and topica, this book examines contemporary theories of knowledge and ethics in order to situate Critical Buddhism within modern Japanese and Buddhist thought as well as in relation to current trends in contemporary Western thought. (Source: Taylor & Francis)
Wŏnhyo (617–686) is the dominant figure in the history of Korean Buddhism and one of the most influential thinkers in the Korean philosophical tradition. Koreans know Wŏnhyo in his various roles as Buddhist mystic, miracle worker, social iconoclast, religious proselytist, and cultural hero. Above all else, Wŏnhyo was an innovative thinker and prolific writer, whose works cover the gamut of Indian and Sinitic Buddhist materials: Some one hundred treatises and commentaries are attributed to him, twenty-three of which are extant today. Wŏnhyo’s importance is not limited to the peninsula, however. His writings were widely read in China and Japan, and his influence on the overall development of East Asian Mahāyāna thought is significant, particularly in relation to the Huayan, Chan, and Pure Land schools. In Cultivating Original Enlightenment, the first volume in The International Association of Wŏnhyo Studies’ Collected Works of Wŏnhyo series, Robert E. Buswell Jr. translates Wŏnhyo’s longest and culminating work, the Exposition of the Vajrasamâdhi-Sûtra (Kŭmgang Sammaegyŏng Non). Wŏnhyo here brings to bear all the tools acquired throughout a lifetime of scholarship and meditation to the explication of a scripture that has a startling connection to the Korean Buddhist tradition. In his treatise, Wŏnhyo examines the crucial question of how enlightenment can be turned from a tantalizing prospect into a palpable reality that manifests itself in all activities. (Source: University of Hawai'i Press)
Soon after the inception of Buddhism in the sixth or fifth century B.C.E., the Buddha ordered his small band of monks to wander forth for the welfare and weal of the many, a command that initiated one of the greatest missionary movements in world religious history. But this account of a monolithic missionary movement spreading outward from the Buddhist homeland of India across the Asian continent is just one part of the story. The case of East Asian Buddhism suggests another tale, one in which the dominant eastward current of diffusion creates important eddies, or countercurrents, of influence that redound back toward the center. These countercurrents have had significant, even profound, impact on neighboring traditions.
In East Asia perhaps the most important countercurrent of influence came from Korea, the focus of this volume. Chapters examine the role played by the Paekche kingdom in introducing Buddhist material culture (especially monastic architecture) to Japan and the impact of Korean scholiasts on the creation of several distinctive features that eventually came to characterize Japanese Pure Land Buddhism. The lives and intellectual importance of the monks Sungnang (fl. ca. 490) and Wonch’uk (613–696) are reassessed, bringing to light their role in the development of early intellectual schools within Chinese Buddhism. Later chapters discuss the influential teachings of the semi-legendary master Musang (684–762), the patriarch of two of the earliest schools of Ch’an; the work of a dozen or so Korean monks active in the Chinese T’ient’ai tradition; and the Huiyin monastery. Source: University of Hawai'i Press
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). (Source Accessed July 3, 2020)
Cultural and doctrinal study of the Awakening of Faith's distinctive concepts as products of the larger indigenization of Buddhism in China, and of the influence of the text on later Chinese Buddhist and Confucian thought and modern Chinese thought, including New Confucianism. Reprint of author’s 1993 Wuhan University doctoral dissertation. (Source Accessed July 3, 2020)
Rang byung rdo rje (རང་བྱུང་རྡོ་རྗེ་) and 'Jam mgon kong sprul (འཇམ་མགོན་ཀོང་སྤྲུལ་). De bzhin gshegs pa'i snying po bstan pa zhes bya ba'i bstan bcos (དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་བསྟན་པ་ཞེས་བྱ་བའི་བསྟན་བཅོས།). Lekshey Ling Philosophy Series 21. Kathmandu: Lekshey Ling Publications, 2009.
The doctrine of tathāgatagarbha as the element inherent in every sentient being is a central concept within Mahāyāna Buddhism. Presenting this Buddha nature as the absolute in positive terms, as a state of gnosis with inconceivable qualities, is the core of the so-called gzhan stong view. Mind as such is understood to be empty of other (gzhan stong), i.e. empty of incidental stains, which are not mind’s nature; but mind is seen to be not empty of its enlightened qualities. Yet, as long as sentient beings are deluded by their incidental or superficial stains, they are incapable of directly relating to these inherent enlightened qualities. According to the relevant texts, this constitutes the only difference to the awakened ones, the buddhas, who, having removed the incidental stains, have actualized their inherent Buddha nature. From the perspective of the doctrine of tathāgatagarbha in general, and from the gzhan stong view in particular, Buddhist philosophy and any spiritual training in ethics, view, and meditation has as its goal the removal the incidental stains so that the buddha qualities can develop or manifest themselves. The book Die Anwendung der Tathāgatagarbha-Lehre in Kong spruls Anleitung zur gZhan stong-Sichtweise deals with the interpretation of Buddha nature in contexts of view and meditation advanced by the scholar monk ’Jam mgon Kong sprul Blo gros mtha’ yas (1813–1899). The introductory section of the book sketches Kong sprul’s historical context. This is followed by a short overview of the topic of Buddha nature from the perspective of its sources in Mahāyāna-sūtras and Indian treatises. Special attention is given to the Ratnagotravibhāga and its relevance to the Mahāmudrā teachings of the bKa’ brgyud pa-tradition of Tibetan Buddhism. The book then examines the development of the gzhan stong view in Tibet. In light of this historical and doctrinal background, attention turns to Kong sprul’s treatment of the gzhan stong position based on his text The Immaculate Vajra Moonrays, an Instruction for the View of Gzhan stong, the Great Madhyamaka. The main focus is on how Kong sprul guides a Buddhist yogin through the process of realization: The analysis of the correct mundane and supramundane view plays just as an important role as the question of which of the Buddha’s teachings are to be understood in a provisional sense (drang don, neyārtha) and which in a definitive sense (nītārtha, nges don). Kong sprul recommends for this analysis in particular the models of the Niḥsvabhāvavāda-Madhyamaka and the Yogācāra-Madhyamaka which to him are synonymous with rang stong- and gzhan stong-Madhyamaka respectively. The book concludes to show how according to Kong sprul the spiritual path which is based in the gzhan stong-view culminates in actualizing tathāgatagarbha. A critical edition of the text and its translation into German form the final part of the book. (Source Accessed Nov 14, 2019)
The Buddhist masterpiece Distinguishing Phenomena from Their Intrinsic Nature, often referred to by its Sanskrit title, Dharmadharmatāvibhaṅga, is part of a collection known as the Five Maitreya Teachings, a set of philosophical works that have become classics of the Indian Buddhist tradition. Maitreya, the Buddha’s regent, is held to have entrusted these profound and vast instructions to the master Asaṅga in the heavenly realm of Tuṣita. Outlining the difference between appearance and reality, this work shows that the path to awakening involves leaving behind the inaccurate and limiting beliefs we have about ourselves and the world around us and opening ourselves to the limitless potential of our true nature. By divesting the mind of confusion, the treatise explains, we see things as they actually are. This insight allows for the natural unfolding of compassion and wisdom. This volume includes commentaries by Khenpo Shenga and Ju Mipham, whose discussions illuminate the subtleties of the root text and provide valuable insight into the nature of reality and the process of awakening. (Source: Shambhala Publications)
Dusting Off Your Buddha Nature derives principally from a series of Dharma teachings given in Italy on the Dzogchen Namchö Cycle of Ngöndro, known as "Buddha in the Palm of Your Hand." As taught in the Palyul lineage of the Nyingma sect of Tibetan Buddhism, these teachings include the Ten Steps to Buddhahood, the Four Thoughts that Turn the Mind Toward Dharma, the Four Uncommon Preliminary Practices of Refuge/Bodhicitta, Mandala, Vajrasattva, and Guru Yoga, as well as the supplemental practices of Phowa and Kusali Chod. The work culminates in a teaching on the dangers of skipping these preliminary practices, lest the Vajrayana practitioner misconstrue the higher teachings of Dzogchen and inadvertently "turn the medicine into poison." The key to understanding the higher teachings, explains Khenpo Norgay, is to "dust off" your Buddha Nature through these purification practices. As a bonus, a guided practice of the long Guru Yoga is appended for those new to Palyul practices. (Source: Back Cover)
Ch'an (Zen) Buddhism was popularized in the West by writers such as D.T. Suzuki and Alan Watts as a kind of 'romantic abstraction' outside of history. The papers in this volume, originally presented at a unique conference sponsored by U.C. Berkeley and the San Francisco Zen Center, go a long way
towards revealing the complex historical development of Ch'an theory and practice both in China and Tibet.
The papers on China reveal Ch' an not as a single line of transmission from Bodhidharma, but as a complex of contending and even hostile factions. Furthermore, the view which sees Ch'an as the sinicization of Buddhism through Taoism is questioned through an examination of the Taoism that was actually prevalent during the establishment of Ch' an
in China.
The papers on Tibet take us to the heart of the controversies surrounding the origins of Buddhism in that country, based on exciting research into the
Tunhuang materials, the indigenous rDzogs-chen system, and the 'Sudden vs. Gradual Enlightenment' controversy.
Of particular note in this volume is the inclusion of several translations of papers by noted Japanese scholars who have led the way in this type of research,
Rongzom Chökyi Zangpo wrote this treatise in the eleventh century during the renaissance of Buddhism in Tibet that was spurred by the influx of new translations of Indian Buddhist texts, tantras, and esoteric transmissions from India. For political and religious reasons, adherents of the “new schools” of Tibetan Buddhism fostered by these new translations cast the older tradition of lineages and transmissions as impure and decadent. Rongzompa composed the work translated here in order to clearly and definitively articulate how Dzogchen was very much in line with the wide variety of sutric and tantric teachings espoused by all the Tibetan schools. Using the kinds of philosophic and linguistic analyses favored by the new schools, he demonstrates that the Great Perfection is indeed the culmination and maturation of the Mahāyāna, the Great Vehicle. The central topic of the work is the notion of illusory appearance, for when one realizes deeply that all appearances are illusory, one realizes also that all appearances are in that respect equal. The realization of the equality of all phenomena is said to be the Great Perfection approach to the path, which frees one from both grasping at and rejecting appearances. However, for those unable to remain effortlessly within the natural state, in the final chapter Rongzompa also describes how paths with effort are included in the Great Perfection approach. (Source: Shambhala Publications)
This volume, Esoteric Instructions, deals with meditation—specifically tantric meditation. Esoteric Instructions is a collection of intimate records of personal teachings by masters that simplify tantric meditations by providing pertinent examples and very personal and helpful hints to disciples based on the master's own experience. Although originally oral in nature, they have been codified and passed down through specific lineages from teacher to student. (Source: Shambhala Publications)
This book offers a systematic analysis of one of the most important concepts characterizing the Yogācāra School of Buddhism (the last creative stage of Indian Buddhism) as outlined and explained in one of its most authoritative and influential texts, Laṅkāvatāra-sūtra. Compiled in the second half of the fourth-century A.D., this sūtra not only represents a comprehensive synthesis of both early and late religio-philosophical ideas crucial to the understanding of Buddhism in India, but it also provides an insight into the very early roots of the Japanese Zen Buddhism in the heart of the South Asian esotericism.
This volume has much to offer to students and practitioners of Buddhism in the English-speaking world. First and foremost, it contains the first scholarly translation of the full Mahāyāna Sutra of Brahmā's Net into English. Of greatest interest to most, of course, will be the "Mahāyāna Prātimokṣa" ("Precepts Manual") that comprises the second half of the sutra; but the sutra as a whole represents the documentation of a vitally important stage in the development of Mahāyāna thought. At the same time, the reader will have access to the magisterial commentary on this sutra by Taehyeon. Taehyeon's was the only major commentary to treat the entire sutra, and was regarded by a large swath of East Asian Vinaya experts as being the most thorough and balanced exegesis ever written on the text. The Beommanggyeong gojeokgi was taken as the definitive work on the sutra in the Japanese Ritsu school, where it was the subject of more than sixty subcommentaries. At the same time, readers will be presented with the largest single work to be rendered in English to date by the eminent Silla exegete Taehyeon, a scholar who went far beyond his primary field of Yogācāra to write on virtually every facet of the Mahāyāna Buddhist system. (Muller, preface, xxvii)
Longchenpa’s classic Buddhist manual for attaining liberation teaches us how to familiarize ourselves with our most basic nature—the clear, pristine, and aware mind. Written in the fourteenth century, this text is the first volume of Longchenpa’s Trilogy of Rest, a work of the Tibetan Dzogchen tradition. This profound and comprehensive presentation of the Buddhist view and path combines the scholastic expository method with direct pith instructions designed for yogi practitioners.
This first part of the Trilogy of Rest sets the foundation for the following two volumes: Finding Rest in Meditation, which focuses on Tibetan Buddhist meditation practice, and Finding Rest in Illusion, which focuses on post-meditation yogic conduct. The Padmakara Translation Group has provided us with a clear and fluid new translation to Finding Rest in the Nature of the Mind along with selections from its autocommentary, The Great Chariot, which will serve as a genuine aid to study and meditation.
Here, we find essential instructions on the need to turn away from materialism, how to find a qualified guide, how to develop boundless compassion for all beings, along with the view of tantra and associated meditation techniques. The work culminates with pointing out the result of practice as presented from the Dzogchen perspective, providing us with all the tools necessary to traverse the Tibetan Buddhist path of finding rest.
Shambhala PublicationsJamgön Kongtrül's masterful survey of the broad themes and subtle philosophical points found in more than fifteen hundred years of Buddhist philosophical writings.
What is emptiness? This question at the heart of Buddhist philosophy has preoccupied the greatest minds of India and Tibet for two millennia, producing hundreds of volumes. Distinguishing the Views, by the fifteenth-century Sakya scholar Gorampa Sonam Senge, is one of the most important of those works, esteemed for its conciseness, lucidity, and profundity. Freedom from Extremes presents Gorampa's elegant philosophical case on the matter of emptiness here in a masterful translation by Geshe Lobsang Dargyay.
Gorampa's text is polemical, and his targets are two of Tibet's greatest thinkers: Tsongkhapa, founder of the Gelug school, and Dolpopa, a founding figure of the Jonang school. Distinguishing the Views argues that Dolpopa has fallen into an eternalistic extreme, whereas Tsongkhapa has fallen into nihilism, and that only the mainstream Sakya view—what Gorampa calls "freedom from extremes"—represents the true middle way, the correct view of emptiness. Suppressed for years in Tibet, this seminal work today is widely regarded and is studied in some of Tibet's greatest academic institutions.
Gorampa's treatise has been translated and annotated here by two leading scholars of Tibetan Buddhist philosophy, and a critical edition of the Tibetan text on facing pages gives students and scholars direct access to Gorampa's own words. José Cabezón's extended introduction provides a thorough overview of Tibetan polemical literature and contextualizes the life and work of Gorampa both historically and intellectually. Freedom from Extremes will be indispensable for serious students of Madhyamaka thought. (Source: Wisdom Publications)Writing in the language of the new sciences, Herbert Guenther traces the evolution of Buddhist views on cognition and points to their relevance in the contemporary world. The history of Buddhist thought is a unique example of the interplay between reductionism and creativity, between conservatism and innovation, and it is the author's purpose to examine the interaction between these complementary movements. Of decisive importance in this context is the idea of "mind," which Buddhism recognized early on as a process rather than a thing. This recognition marked the transition from structure-oriented thinking to a vigorous process-oriented thinking, which climaxed in the holistic movement known as rDzogs-chen. Based on original texts in the Pali, Tibetan, and Sanskrit languages, the book develops the Buddhist ideas out of the context in which they originated. (Source: Shambhala Publications)
That all beings have the potential to be enlightened is one of the most inspiring tenets of mahayana Buddhism. This potential is linked to the fundamental nature of the mind of every being and thus brings within grasp the perfect benefit for both oneself and others found in enlightenment.
The Fundamental Potential for Enlightenment sets forth an analysis of the natural and developed potential within all of us from the perspectives of the two main schools of mahayana thought–the Mind-Only school and the Middle Way school. It explains how this potential is transformed into the state of enlightenment and gives comprehensive definitions and explanations clearly establishing the existence and nature of the various facets of enlightenment.
(Source: back cover)The Gateway to Knowledge is a condensation of the Tripitaka and its accompanying commentaries.
Consolidating the intent of Buddha Shakyamuni’s teachings into a unified body of text books, it is the philosophical backbone of the living tradition of Tibetan Buddhism. This rich source book embodies the basics of Prajnaparamita and Madhyamika as well as the Abhidharma from both the Mahayana and Hinayana perspective. Every volume in this series includes the Tibetan text and the English translation on facing pages.
The student of The Gateway to Knowledge can begin to comprehend the meaning of the major works on Buddhist philosophy and of the traditional sciences. When you want to extract their meaning you need an “expert system,” a key. The Gateway to Knowledge is like that key, a magical key – it opens up the treasury of precious gemstones in the expansive collection of Buddhist scriptures. (Source: Rangjung Yeshe Publications)The Gongchig of the Tibetan master Jigten Sumgon conveys clearly the essence of the Buddha's teachings. It delineates the causal law of the universe, Nagarjuna's philosophy of interdependence, and opens one's mind to principles of ethics that help to guard oneself against confusion and deceit. Thus the Gongchig is a guide for every Dharma practitioner - for both study and application in daily life. This edition comprises translations of the Gongchig root text by Jigten Sumgon and of the commentary by Rigdzin Chokyi Dragpa, as well as the original Tibetan texts. It makes the work accessible even for readers who are not well versed in Buddhist philosophy. (Source Accessed Sept 18, 2020)
In 1941, philosopher and poet Gendun Chopel (1903–51) sent a large manuscript by ship, train, and yak across mountains and deserts to his homeland in the northeastern corner of Tibet. He would follow it five years later, returning to his native land after twelve years in India and Sri Lanka. But he did not receive the welcome he imagined: he was arrested by the government of the regent of the young Dalai Lama on trumped-up charges of treason. He emerged from prison three years later a broken man and died soon after.
Gendun Chopel was a prolific writer during his short life. Yet he considered that manuscript, which he titled Grains of Gold, to be his life’s work, one to delight his compatriots with tales of an ancient Indian and Tibetan past, while alerting them to the wonders and dangers of the strikingly modern land abutting Tibet’s southern border, the British colony of India. Now available for the first time in English, Grains of Gold is a unique compendium of South Asian and Tibetan culture that combines travelogue, drawings, history, and ethnography. Gendun Chopel describes the world he discovered in South Asia, from the ruins of the sacred sites of Buddhism to the Sanskrit classics he learned to read in the original. He is also sharply, often humorously critical of the Tibetan love of the fantastic, bursting one myth after another and finding fault with the accounts of earlier Tibetan pilgrims. Exploring a wide range of cultures and religions central to the history of the region, Gendun Chopel is eager to describe all the new knowledge he gathered in his travels to his Buddhist audience in Tibet.
At once the account of the experiences of a tragic figure in Tibetan history and the work of an extraordinary scholar, Grains of Gold is an accessible, compelling work animated by a sense of discovery of both a distant past and a strange present. (Source: University of Chicago Press)The Guhyasamāja Tantra is one of the Unexcelled Yoga Tantras of Vajrayana Buddhism. In the initial, generation-stage practice, one engages in a prescribed sequence of visualizations of oneself as an enlightened being in a purified environment in order to prepare one’s mind and body to engage in the second stage: the completion stage. The latter works directly with the subtle energies of one’s mind and body and transforms them into the enlightened mind and body of a buddha. In this book, Gyumé Khensur Lobsang Jampa, a former abbot of Gyumé Tantric College, provides complete instructions on how to practice the generation stage of Guhyasamāja, explaining the visualizations, offerings, and mantras involved, what they symbolize, and the purpose they serve. These instructions, which are usually imparted only orally from master to student after the student has been initiated into the Guhyasamāja mandala, are now being published in English for the first time and are supplemented by extracts from key written commentaries in the footnotes to support practitioners who have received the required transmissions from a holder of this lineage. The complete self-generation ritual is included in the second part of the book, with the Tibetan on facing pages, which can be used by those who read Tibetan and want to recite the ritual in Tibetan. (Source: Shambhala Publications)
Tsele Natsok Rangdröl is renowned in the Kagyü and Nyingma schools of Tibetan Buddhism for his brilliant scholarship, profound exposition, and meditative accomplishment. Comprised of two of his most important texts, this collection presents four essential Buddhist strands of philosophical viewpoint and meditation technique: the teachings of the Prajnaparamita (Perfection of Wisdom) body of literature; the philosophy of the Middle Way; Mahamudra meditation; and Dzogchen teachings and practice.The theme of these teachings is that in every person’s heart, mind, and spirit there is an identical essence that makes that person a living Buddha. The focus is on how to realize that essence through “effortless” training based on the four techniques. Since the training is unbound by cultural or temporal limitations, the truth the book conveys is as valuable today as it was in centuries past. This system has been applied by people from many walks of life, giving them a simple method to not only withstand life’s challenges but to transcend them. This redesigned edition of The Heart of the Matter and Lamp of Mahamudra features illuminating introductions and a new foreword, bringing Rangdröl’s timeless message to contemporary seekers. (Source Accessed Oct 12, 2021)
To European readers Tibetan historiography is known from Tārānātha’s History of Buddhism in India, translated simultaneously by two members of the St. Petersburg Academy of Science, W. P. Wassilieff into Russian and A. Schiefner into German.[1] But this is not the only work of this kind which the Tibetan literature contains. There are many others. Among them „ The History of Buddhism in India and Tibet”[2]) by the great scholar Bu-ston Rin-chen-grub-pa (pronouce Budon Rinchenḍub), also called Budon Rinpoche, is held in great esteem by Tibetan and Mongolian learned lamas. It is distinguished from the work of Tārānātha by the plan of its composition. It consists of three parts. The history proper is preceded by a systematical review of the whole of Buddhist literature so far as preserved in Tibet, and it is followed by a systematical catalogue of works, authors and translators of all the literature contained in the Kanjur and Tanjur collections. The first part is of an overwhelming scientifical value. It represents a synthesis of everything which directly or remotely bears the stamp of Buddhism, that synthesis which is also the ultimate aim of the European investigation of that religion. The whole of its literature, sacred and profane, is here reviewed as divided in periods, schools and subject-matter. No one was better qualified for such a task than Budon, for he was one of the redactors of the Kanjur and Tanjur great collections in their final form. As a matter of fact his "History" is but an introduction and a systematical table of contents to the Narthaṅ editions of the Kanjur and Tanjur.
His work has not failed to attract the attention of European scholarship. Wassilieff quotes it in the first volume of his Buddhism, Sarat Candra Das has translated some excerpts out of it. I myself have published a translation in French, in the Muséon 1905 ("Notes de littéature buoddhique. La littérature Yogācāra d'après Bou-ston"),
ston"), of the part devoted to the litterature of the Yogācāra school, and, in English, of the part dealing with the Abhidharma Iitterature of the Sarvāstivādins, included in Prof. Takakusu's work on the Abhidharma Iitterature of the Sarvāstivādins. In the years 1927 and 1928 I have interpreted the work to my pupil E. E. Obermiller making it the subject of our seminary study. He then has made an English translation which was revised by me and is now published, thanks to the kind attention accorded to it by the Heidelberg Society for the Investigation of Buddhist Lore and by its president Professor M. Walleser.
The translation of the first part, now published, was not an easy task, since it consists predominantly of quotations, many of them having the form of mnemonic verse (kārikā's). They had to be identified and their commentaries consulted. With very few exceptions all has been found out by E. E. Obermiller in the Tanjur works. The high merit of this self-denying, absorbing and difficult work will, I have no doubt, be fully appreciated by fellow scholars who have a personal experience of that kind of work.
Budon Rinpoche was a native of Central Tibet. He lived in the years 1290–1364. He consequently belongs to the old school of Tibetan learning, the school which preceded the now dominant Gelugpa sect (the yellow-caps) founded by Tsoṅkhapa. Besides the History he has written many other works. A full block-print edition of all his works in 15 volumes has recently appeared in Lhasa. No copy of it has as yet reached Leningrad. Among his works there is one on logic, Tshad-ma-rnam-ṅes-pai-bsdus-don = Pramāṇa-viniçcaya-piṇḍārtha, with his own commentary. A block-print containing his biography (rnam-thar) is in my possession. It will be analyzed by E. E. Obermiller in the Introduction also dealing with the sources of Tibetan historiography, which will be attached to the translation of the whole work. The Translation is made from the text of the old block-print edition, a copy of which is found in the Asiatic Museum of the Academy of Sciences of the U. S. S. R. (Th. Stcherbatsky, introduction, 3–4)
Notes
- These translations are in need of revision, since there are considerable mistakes in which both translations always agree.
- Bod-Chos-ḥbyuṅ.
The present volume contains the translation of the 2d Part of Bu-ton's History of Buddhism, i.e. of the historical part proper. The latter begins with the Life of the Buddha and ends with an account of the work carried out by the Tibetan Lotsavas and Indian Paṇḍits of Bu-ton's own period and immediately before him (XII and XIII Cent.), viz. the translation of the Buddhist kanonical texts and exegetical treatises from the Sanskrit. We have here, just as in the 1st Part, numerous quotations from both sūtra and çāstra. Owing to this it becomes possible to get a clear aspect of the principal sources from which Bu-ton has compiled his History, and which have likewise later on served as a basis for the work of Tārānātha. —
Bu-ton's History of Buddhism proper is divided into the following principal parts: —
I. The Life of the Buddha Çākyamuni, the narrative of the so-called 12 Acts of the Buddha (mdzad-pa bcu-gñis), or rather of the 12 principal events in his life. The account of the first eleven, ending with the first "Swinging of the Wheel of the Doctrine" (chos-kyi ḥkhor-lo bskor-ba = dharma-cakra-pravartana) represents a summary of the Lalita-vistara-sūtra and contains numerous verses from it. Then, after a short indication of the Second and the Third Swingings (i.e. of the Scripture of the intermediate and the later period), there follows the story of the Buddha's attainment of Nirvāṇa. It is taken from the Vinayakṣudraka (tib. Ḥdul-ba-phran-tshegs, Kangyur ḤDUL, XI), being a summary of the corresponding part of the latter.
II. The Rehearsals of the Buddhist Scripture. This part begins with the account of the first Rehearsal (Mahākāçyapa, Ānanda, Upāli), of the death of Kāçyapa and Ānanda, and of the second Rehearsal (Yaças, Kubjita, Revata, etc.). The only source here is likewise the Vinaya-kṣudraka, the corresponding text of which is rendered in an abridged form, all the verses being quoted at full length. As concerns the 3d Rehearsal and the 18 Sects, the texts referred to on this subject are: —
1. The Nikāya-bheda-upadarçana-saṁgraha of Vinītadeva (Tg.
MDO. XC.).
2. The Bhikṣu-varṣāgra-pṛcchā. of Padmākaraghoṣa (Ibid).
3. The Prabhāvati of Çākyaprabha. (Tg. MDO. LXXXIX.)
4. The Tarkajvālā of Bhāvaviveka. (Tg. MDO. XIX.)
Ill. The different theories concerning the time of duration of the Buddhist Doctrine. Here we have quotations from the Karuñā-puṇḍarīka, from Vasubandhu's Commentary on the Akṣayamati-nirdeça-sūtra (Tg. MDO. XXXV.), the Commentary on the Vajracchedikā. (Tg. MDO. XVI), the Commentary on the 3 Prajñāpāramitā-Sūtras (Tg. MDO. XIV), etc. We have likewise the chronological calculations of the Sa-skya Paṇḍita and others concerning the time that has passed since the death of the Buddha.
IV. The "prophecies" concerning the persons that have furthered the spread of Buddhism. The most important are those contained in the Lankāvatāra, the Mahākaruṇā-puṇḍarīka (Kg. MDO. VI), and the Mañjuçrī-mūlatantra. (Kg. RGYUD. XI. Narthaṅ edition, or XII. Derge edition) A separate prophecy referring to the Tantric Ācāryas, that of the Kālacakra-uttaratantra (Kg. RGYUD. I) and the Mahākāla-tantra-rāja (Kg. RGYUD. V), is given at the end of this part. It is especially the Mañjuçrī-mūla-tantra which is to be regarded as a source of the greatest importance, not only for the History of Buddhism, but for the historiography of India in general. The most interesting is that part of it which refers to the Indian kings, — Açoka, Virasena, Nanda, Candragupta, etc. Noteworthy is the passage concerning Pāṇini who is spoken of as the friend of the king Nanda. — A detailed analysis of the historically important parts of all these texts will be published by me before long. —
V. The biographies of the celebrated Buddhist teachers, viz. Nāgārjuna, Āryadeva, Candragomin, Candrakīrti, Āryāsanga, Vasubandhu, Sthiramati, Dignāga, Dharmakīrti, Haribhadra, Çāntideva, etc. Each of these is followed by a list of the works composed by the teacher in question. An indication of the volumes of the Tangyur (Sūtra and Tantra) in which the works are contained is always given in the notes.
VI. A short summary of the history of the grammatical literature, or rather of the legends referring to it, viz. the stories about Bṛhaspati, Pāṇini, Sarvavarman (alias Çarvavarman, Saptavarman, or lçvaravarman), etc. After that comes an enumeration of the kanonical texts (Sūtra and Tantra) which have been lost or have not been translated into Tibetan. —
VII. Prophecies of an apocalyptic character foretelling the disappearance of the Buddhist Doctrine. Among these, that of the Candragarbha-paripṛcchā is quoted at full length with a very few abbreviations. This prophecy is treated in the Kangyur as a separate work (Kg. MDO. XXXII). In this place the text of the Lhasa block-print of Bu-ton's History contains a great number of mistakes in the proper names, which are sometimes quite illegible (e.g. Akandradha instead of Agnidatta !). A correct rendering of these names has been made possible with the help of the Derge (Sde-dge) edition of the Kangyur.
VIII. The History of Buddhism in Tibet. It begins with the genealogy of the early legendary Tibetan kings, commencing with Ña-ṭhi-tsen-po. Next come the legends about Tho-tho-ri-ñen-tsen and Sroṅ-tsen-gam-po. These are followed by a more detailed account concerning the spread of Buddhism in Tibet during the reign of Ṭhi-sroṅ-de-tsen, viz. the activity of Çāntirakṣita (called the "Ācārya Bodhisattva"), the selection of the first 7 Tibetan monks [Sad-mi mi bdun], the dispute between the adherents of Kamalaçīla and of the Chinese Hva-çaṅ Mahāyāna (the Tsen-min and the Tön-mün), etc. Then we have a brief account of the reign of Ral-pa-can, of the persecution by Laṅ-dar-ma, and of the restauration of the Church by the 10 monks of Ü and Tsaṅ, an indication of the monasteries and monastic sections founded by the said monks and their pupils and, finally, a narrative of the events that followed, viz. the arrival of Dīpaṁkaraçrījñāna (Atīça) in Tibet and the subsequent propagation of Buddhism. In particular we have an enumeration of the texts translated by some of the Lotsavas from the Sanskrit. It may be noted that, with very few exceptions, the texts mentioned belong to the Tantric parts of the Kangyur and Tangyur. Here ends the history proper. It is followed by a list containing the names of all the Paṇḍits and Lotsavas who have acted in Tibet, beginning with Çāntirakṣita and Padmasaṁbhava. With it ends the 3d Chapter (leḥu) of Bu-ton's text: "The History of the Doctrine in Tibet".
The last part is a systematical Index of all the Buddhist literature which has been translated from the Sanskrit by the Lotsavas and Paṇḍits. It is divided into 1. Sūtra Scripture (including the Vinaya, Prajñāpāramitā, Avataṁsaka, Ratnakūṭa, and Sūtra sections of the Kangyur), 2. Sūtra Exegesis, 3. Tantra Scripture, and 4. Tantra Exegesis. This Index, as well as the list of the Lotsavas and Paṇḍits, arranged in the alphabetical order, will form a separate 3d part which is to contain numerous other Indices and Appendices besides.
The part now published, similar to the first, includes a great number of smaller chapters and subdivisions. The system according to which these have been designated, is the same as in the first part, and is directly connected with the latter. A full table of the contents is given at the end. — (Obermiller, introduction, 3–6)
It was the Buddhist nun and travel writer Alexandra David-Néel (1868–1969) who brought the manuscript “Illuminator, a Light of Gnosis – The Great Commentary on The Single Intention” by Dorje Sherab from Asia to France. The German foundation Garchen Stiftung reproduced the precious manuscript in its original size and colors. Thus the work is available to an audience of traditional and western experts as well as students of the Tibetan language.
Dōgen Zenji was a Japanese Zen Buddhist teacher born in Kyōto, and the founder of the Sōtō school of Zen in Japan after travelling to China and training under the Chinese Caodong lineage there. Dōgen is known for his extensive writing including the Treasury of the Eye of the True Dharma or Shōbōgenzō, a collection of ninety-five fascicles concerning Buddhist practice and enlightenment.
The primary concept underlying Dōgen's Zen practice is “oneness of practice-enlightenment”. In fact, this concept is considered so fundamental to Dōgen's variety of Zen—and, consequently, to the Sōtō school as a whole—that it formed the basis for the work Shushō-gi, which was compiled in 1890 by Takiya Takushō of Eihei-ji and Azegami Baisen of Sōji-ji as an introductory and prescriptive abstract of Dōgen's massive work, the Shōbōgenzō (“Treasury of the Eye of the True Dharma”).
Nagarjuna is famous in the West for his works not only on Madhyamaka but his poetic collection of praises, headed by In Praise of Dharmadhatu. This book explores the scope, contents, and significance of Nagarjuna's scriptural legacy in India and Tibet, focusing primarily on the title work. The translation of Nagarjuna's hymn to Buddha nature—here called dharmadhatu—shows how buddha nature is temporarily obscured by adventitious stains in ordinary sentient beings, gradually uncovered through the path of bodhisattvas, and finally revealed in full bloom as buddhahood. These themes are explored at a deeper level through a Buddhist history of mind's luminous nature and a translation of the text's earliest and most extensive commentary by the Third Karmapa Rangjung Dorje (1284–1339), supplemented by relevant excerpts from all other available commentaries. The book also provides an overview of the Third Karmapa's basic outlook, based on seven of his major texts. He is widely renowned as one of the major proponents of the shentong (other-empty) view. However, as this book demonstrates, this often problematic and misunderstood label needs to be replaced by a more nuanced approach which acknowledges the Karmapa's very finely tuned synthesis of the two great traditions of Indian mahayana Buddhism, Madhyamaka and Yogacara. These two, his distinct positions on Buddha nature, and the transformation of consciousness into enlightened wisdom also serve as the fundamental view for the entire vajrayana as it is understood and practiced in the Kagyu tradition to the present day. (Source: Shambhala Publications)
The vast expansion of Indian culture by Buddhists who penetrated through Bactria into the region of modern Kashghar, Yarkand, Khotan, Maralbashi, Kucha and Loulan has been disclosed by the results of expeditions sent out in the first decade of this century. Among the numerous documents was a considerable number written in Ancient Khotan, but in a dialect of the Śakas, or Indo-Scythians, who from the first century BC to the third century AD were dominant in North-western India. Volume I of Khotanese Texts was published in 1946, Volume II in 1954 and Volume III, which completed the publication of the longer texts in 1956. Volume IV containing the Śaka Texts from the Hedin Collection appeared in 1961. The fifth volume completed the printing of the texts. When it was published in 1963, it contained a large number of fragments and other pieces published for the first time, as well as the Hoernle Collection, the Samguata-Sutra folios and the Karma Text. (Source: Cambridge University Press)
I have been told that many lamas have come here and given extensive instructions on the preliminary practices. It seems that at this time there is a great interest in receiving teachings on the nature of the mind. I have been requested . to give such a teaching so, although I don't really know how to give these teachings, because you have requested them, I will speak in brief.
First of all, I would like you to consider all sentient beings who are equal to limitless space and generate a sense of loving kindness towards all of them. Generate the wish that each and every one of them may know happiness in this life and never return to the lower realms in future lifetimes, and that gradually they may all establish the status of buddhahood. Consider that it is for this purpose that you wish to receive the teachings on the. nature of the mind. Please give rise to the purest motivation of which you are capable.
In the past it was always traditional for the teacher to examine disciples and for disciples to examine the teacher. From the standpoint of the spiritual teacher, this process of examination was necessary to determine whether or not the disciples were suitable vessels to receive teachings on the nature of the mind. From the standpoint of the disciples, it was necessary to determine whether or not the teacher was qualified to truly bring benefit to the disciples. In this way, much care would be taken by both teacher and disciples to examine one another, after which a relationship would be established and the teachings would be transmitted.
Jamgön Mipam (1846-1912) is one of the most extraordinary figures in the history of Tibet. Monk, mystic, and brilliant philosopher, he shaped the trajectory of Tibetan Buddhism's Nyingma school. This introduction provides a most concise entrée to this great luminary's life and work. The first section gives a general context for understanding Mipam's life. Part Two gives an overview of Mipam's interpretation of Buddhism, examining his major themes, and devoting particular attention to his articulation of the Buddhist conception of emptiness. Part Three presents a representative sampling of Mipam's writings. (Source: Shambhala Publications)
༄༅། །ངོ་བོ་སྟོང་པའི་ཆ་བརྗོད་བྱའི་གཙོ་བོར་བྱས་པ་དང་། རང་བཞིན་ལྷུན་གྲུབ་ཀྱི་ཆ་བརྗོད་བྱའི་གཙོ་བོར་བྱས་པ་སྟེ་ཡང་གསལ་བར་བརྗོད་ན་སྟོང་ཉིད་མེད་དགག་དང་མ་ཡིན་དགག་ཏུ་སྨྲ་བའི་ཁྱད་པར་རོ། །ཁ་ཕྱི་བལྟས་དང་ནང་བལྟས་ཀྱི་བཤད་ཚུལ་དཔྱད་པ་དང་སྒོམ་པའི་དོན་གཉིས་སུ་སོང་བ་ཡིན་ནོ་ཞེས་རྒྱུད་འགྲེལ་སེངྒེའི་ང་རོ་ལས་༧རྗེ་འཇམ་མགོན་ཀོང་སྤྲུལ་བློ་གྲོས་མཐའ་ཡས་ཀྱིས་གསུངས་པ་ལྟར་ཡིན། བཤད་ཚུལ་གཉིས་པོ་དེ་ལ་བོད་གངས་ཅན་གྱི་ལྗོངས་སུ་དབུ་མ་རང་སྟོང་དང་དབུ་མ་གཞན་སྟོང་ཞེས་གྲགས་ཤིང་། དེ་དག་བོད་སྟོན་རྣམས་ཀྱིས་རང་བཟོར་བྱས་པ་ཡང་མ་ཡིན་ཞིང་གོང་གསལ་གནས་སྐབས་སྤྲོས་པ་གཅོད་པའི་ངེས་དོན་དང་། མཐར་ཐུག་གནས་ལུགས་དོན་དམ་གཏན་ལ་དབབ་པའི་ངེས་དོན་དུ་གནས་པ་འཁོར་ལོ་བར་མཐའ་གསུང་རབ་དགོངས་འགྲེལ་དང་བཅས་པའི་གསུང་སྒྲོས་ཉིད་ལ་གཞན་སྟོང་ཞེས་པའི་མིང་བླ་དྭགས་སུ་བཏགས་པ་ཡིན་ནོ། །
My monograph explores theories on tathāgatagarbha, tathatā and gotra in East Asian Buddhism between the 5th and the 7th centuries, with a focus on the interpretation and influence of the Ratnagotravibhāga (Ch. Jiujing yisheng baoxing lun 究竟一乘寶性論). I review and reconsider tathāgatagarbha and consciousness-only theories in the context of East Asian Buddhism, especially before the return of Xuanzang 玄奘 (602-664) to China.
There are major differences between our Sanskrit text of the Ratnagotravibhāga and its classical Chinese translation, which had an immeasurable influence on East Asian Buddhist thought and has yet to be fully explored. No commentary on the Ratnagotravibhāga in Chinese Buddhism has survived, so scholars have maintained the opinion that it was not regarded too much in Chinese and East Asian Buddhism. However, the findings of my research show that the Chinese translation of the Ratnagotravibhāga had more influence than previously imagined in East Asian Buddhist intellectual history.
I explore the ideological background of the classical Chinese translation of the Ratnagotravibhāga, with reference to the Pusa dichi jing 菩薩地持經, several commentaries on the Śrīmālā-sūtra, the Da boniepan jing 大般涅槃經 and the Rulengqie jing 入楞伽經. In comparison to the surviving Sanskrit text, the Chinese version of the Ratnagotravibhāga downplays the significance of the expression gotra and instead reflects a strong interest in zhenru 真如 (Skt. tathatā) and foxing 佛性 (Buddha-nature) – for instance, 'zhenru foxing' becomes the foundation or reason for transmigration in the world. In this context, reality (Skt. tathatā) acts like a conditioned dharma, an idea that deeply influenced later understanding of Buddha-nature in East Asian Buddhism. I furthermore discuss the relationship between the Ratnagotravibhāga and other significant East Asian authors and teachings, such as Paramārtha 真諦 (499-569), the Dasheng qixin lun 大乘起信論, Fazang 法藏 (643-712), the Sanjie school 三階教, and trace the influence of the Ratnagotravibhāga beyond China into the writings of Wonhyo 元曉 (617-686) in Korea and the Japanese authors Juryō 寿霊 and Chikei 智憬 in Nara era (710-784). (Source Accessed May 25, 2021)
Le tathāgatagarbha, « embryon » ou « matrice » de Tathāgata, est le genre de la nature de Bouddha qui, selon certains textes du Mahāyāna, est présent en tous les êtres. Cette théorie joua un rôle considérable dans le bouddhisme de la Chine, du Japon et du Tibet. Elle est liée à d'autres points de doctrine importants, que M. Ruegg a examinés également ici, ceux du gotra ou « lignée » spirituelle, de l'Eveil universel, du Véhicule unique de salut, de la luminosité naturelle de la pensée. Toutes ces théories, étroitement liées entre elles, touchent de très près à l'essence même du bouddhisme du Grand Véhicule, comme l'a montré excellemment M. Ruegg. Celui-ci a pourtant limité le champ de ses investigations à certaines sources, sūtra sanskrits du Mahāyāna, traités des Mādhyamika et des Yogācāra, commentaires et traités tibétains d'époques diverses, laissant de côté notamment toute l'abondante littérature chinoise et japonaise sur le sujet. Prudemment, il s'en est tenu à une étude doxographique, sans traiter aucun des problèmes de philologie et d'histoire. Cependant, la maîtrise acquise par lui en sanskrit et en tibétain, et sa grande familiarité avec la pensée bouddhique, même dans ce qu'elle a de plus abstrus, permettent à M. Ruegg de se jouer aisément de toutes les difficultés, fort nombreuses et redoutables, dont un tel sujet était hérissé. On regrettera seulement qu'il n'ait guère fait effort pour rendre son livre accessible au lecteur non spécialiste. Pourtant, cet ouvrage, qui est une contribution capitale à notre connaissance de la pensée bouddhique, mérite d'être connu d'un large public de philosophes et d'historiens des religions. Souhaitons que son auteur en donnera bientôt un condensé sous une forme claire. Mais ce défaut, qui ne concerne que l'expression et est en quelque sorte la rançon de la compétence de M. Ruegg, n'enlève rien à la valeur intrinsèque de ce travail, l'un des meilleurs qu'ait produits l'étude du bouddhisme ces dernières années. (Source: Review by André Bareau, Revue de l'histoire des religions)
The following is an excerpt from the preface:
Une religion comme le bouddhisme est un tout infiniment complexe. Quelque place qu'y tiennent les idées théosophiques, soyons sûrs qu'elles ne la constituent pas tout entière. Elles s'y trouvent amalgamées à des éléments de toute provenance. Est-ce en les isolant artificiellement qu'on les étudiera le mieux dans leur nature et dans leur action ? Ce ne serait ni avantageux, ni même possible. Les contacts qu'elles subissent entraînent pour elles des déterminations dont il faut bien tenir compte : tel le cristal transparent qui se colore par le voisinage d'une fleur d'hibiscus. D'autre part, il serait excessif sous prétexte de théosophie, d'embrasser ici le bouddhisme dans toute son étendue. D'excellents ouvrages, aisément accessibles au public, me permettent de limiter ma tâche sans inconvénient.
Ce que je me propose, c'est d'étudier dans quelles conditions, externes et internes, les idées maîtresses du bouddhisme ont agi sur les esprits ; de quelle manière elles se lient les unes aux autres ; quelle influence elles ont exercée sur la conduite des individus et sur la communauté ; comment elles se sont transformées par le travail même de la pensée ; comment elles ont dévié au contact de doctrines hétérogènes ; à quels excès de théorie et de pratique elles ont parfois abouti. Je ne m'occuperai donc du Bouddha et du Sangha que dans la mesure où la personnalité du maître et l'organisation de l'église sont pour quelque chose dans la direction prise par le travail des âmes religieuses. Quant aux doctrines, je laisserai de côté celles qui n'intéressent pas du tout l'élaboration du salut, et passerai rapidement sur celles qui peuvent être considérées comme la simple application des principes essentiels. Si je ne craignais d'exposer mon livre à de redoutables comparaisons, je dirais que j'ai tenté de mettre en lumière !'« esprit » du bouddhisme, un esprit remarquable à la fois par sa continuité et par ses variations.
Malgré les restrictions que je viens d'indiquer, ce programme, je le crains, paraîtra trop ambitieux. Peutêtre même le trouvera-t-on irréalisable dans les conditions actuelles de la science. Que d'incertitudes, en effet, et que de lacunes dans l'histoire de la pensée bouddhique! Pouvons-nous seulement dater avec quelque approximation les écrits dits canoniques ? N'est-il pas puéril de vouloir expliquer les aspects successifs du bouddhisme sans tenir le plus grand compte de facteurs qui ne sont ni théosophiques, ni même hindous ? On a cherché du côté de la gnose et du manichéisme l'origine de quelques-unes des nouveautés par lesquelles se distinguent les écoles du Grand Véhicule. Si l'on a eu raison l'évolution de la doctrine cesse d'être exclusivement autochtone. Comme, d'ailleurs, l'influence des religions sectaires s'est fait sentir très vite, qu'elle s'est accentuée avec le temps, qu'elle a fini par devenir presque prépondérante, on trouvera l'explication des dernières déviations, non pas sans doute hors de l'Inde, mais hors du bouddhisme, et dans des formations religieuses dont nous savons fort mal l'histoire ancienne. Ces écueils,et d'autres encore, je savais qu'ils étaient semés sur ma route, et j'espère n'avoir jamais oublié leur présence pendant que je travaillais à cet ouvrage. Mais je n'ai pas eu non plus la prétention de résoudre tous les problèmes. Je me tiendrai pour satisfait, si j'ai quelque peu contribué à une plus entière connaissance du bouddhisme. (Oltramare, preface, xiii–xv)
A timeless instruction on the heart of Buddhist practice. Lamp of Mahamudra is a meditation manual on one of the most advanced practices of the Tibetan Buddhist tradition. This precise text distills the instructions of the practice lineage and describes the entire path of meditation leading to the ultimate fruition. The book includes advice from Kyabje Dilgo Khyentse Rinpoche and Kyabje Tulku Urgyen Rinpoche. Lamp of Mahamudra was written by Tsele Natsok Rangdrol, a seventeenth-century master of both the Kagyi and Nyingma Schools. He was renowned as one of the most learned teachers of his era. His writing is inspiring in its lucid style and profundity. (Source Accessed Feb 12, 2020)
A timeless instruction on the heart of Buddhist practice. Lamp of Mahamudra is a meditation manual on one of the most advanced practices of the Tibetan Buddhist tradition. This precise text distills the instructions of the practice lineage and describes the entire path of meditation leading to the ultimate fruition. The book includes advice from Kyabje Dilgo Khyentse Rinpoche and Kyabje Tulku Urgyen Rinpoche. Lamp of Mahamudra was written by Tsele Natsok Rangdrol, a seventeenth-century master of both the Kagyi and Nyingma Schools. He was renowned as one of the most learned teachers of his era. His writing is inspiring in its lucid style and profundity. (Source Accessed Feb 12, 2020)
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: 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: 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: Claire Lumière)
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.
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: 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: 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.
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.
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.
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: Shambhala Publications)
This two-volume publication explores the complex philosophy of Mahāmudrā that developed in Tibetan Dwags po Bka’ brgyud traditions between the 15th and 16th centuries CE. It examines the attempts to articulate and defend Bka’ brgyud views and practices by four leading post-classical thinkers: (1) Shākya mchog ldan (1423‒1507), a celebrated yet controversial Sa skya scholar who developed a strong affiliation with the Karma Bka’ brgyud Mahāmudrā tradition in the last half of his life, (2) Karma phrin las Phyogs las rnam rgyal (1456‒1539), a renowned Karma Bka’ brgyud scholar-yogin and tutor to the Eighth Karma pa, (3) the Eighth Karma pa himself, Mi bskyod rdo rje (1507‒1554), who was among the most erudite and influential scholar-hierarchs of his generation, (4) and Padma dkar po (1527‒1592), Fourth ’Brug chen of the ’Brug pa Bka’ brgyud lineage who is generally acknowledged as its greatest scholar and systematizer. It is an important academic work published in the Vienna series WSTB and is divided into two volumes: the first offers a detailed philosophical analysis of the authors’ principal views and justifications of Mahāmudrā against the background of Indian and Tibetan Buddhist doctrines on mind, emptiness and buddha nature; the second comprises an annotated anthology of their seminal writings on Mahāmudrā accompanied by critical editions and introductions. These two volumes are the result of research that was generously funded by the Austrian Science Fund (FWF) from 2012 to 2015 under the supervision of Prof. Klaus-Dieter Mathes. The project was entitled “‘Emptiness of Other’ (Gzhan stong) in the Tibetan ‘Great Seal’ (Mahāmudrā) Traditions of the 15th and 16th Centuries” (FWF Project number P23826-G15). (Source: WSTB Description)
Famously, tathāgatagarbha doctrine holds that every sentient being has within the body a womb for Buddhas, or an embryonic Buddha – the potential for full buddhahood. Previous scholars have seen this doctrine as originating in the Tathāgatagarbha-sūtra. In this book, Michael Radich argues that rather, the Mahāparinirvāṇa-mahāsūtra is most likely our earliest extant tathāgatagarbha text. Radich then argues that tathāgatagarbha ideas originated as part of a wider pattern of docetic Buddhology – ideas holding that Buddhas are not really as they appear. Buddhist docetic texts are clearly troubled by the notion that Buddhas could have flesh-and-blood human mothers. The Mahāparinirvāṇa-mahāsūtra is one such text, and tathāgatagarbha functions as a better substitute for imperfect human maternity: rather than a putrid, painful human womb, buddhahood springs from a “womb” inherent in every sentient being, which promises final liberation from flesh altogether. This book should interest readers concerned with the history of Buddhist ideas, gender in Buddhism, the early Mahāyāna, the cult of the Buddha’s relics, and relations between Buddhist ideas and practice. (Source: Hamburg University Press)
Originating in India, Mahayana Buddhism spread across Asia, becoming the prevalent form of Buddhism in Tibet and East Asia. Over the last twenty-five years Western interest in Mahayana has increased considerably, reflected both in the quantity of scholarly material produced and in the attraction of Westerners towards Tibetan Buddhism and Zen. Paul Williams’ Mahayana Buddhism is widely regarded as the standard introduction to the field, used internationally for teaching and research and has been translated into several European and Asian languages. This new edition has been fully revised throughout in the light of the wealth of new studies and focuses on the religion’s diversity and richness. It includes much more material on China and Japan, with appropriate reference to Nepal, and for students who wish to carry their study further there is a much-expanded bibliography and extensive footnotes and cross-referencing. Everyone studying this important tradition will find Williams’ book the ideal companion to their studies. (Source: Routledge)
Si nous étions réduits au seul témoignage de l'original sanscrit, nous ignorerions encore le véritable auteur de l'ouvrage. Le colophon sanscrit se contente d'indiquer que le texte a été « énoné » (bhâṣita) « par le grand Bodhisattva Vyavadâta-samaya ». Ce colophon est reproduit par le traducteur chinois et le traducteur tibétain; il est donc certainement très ancien, s'il ne remonte pas même jusqu'à l'original. Je n'ai pas retrouvé ailleurs un Bodhisattva de ce nom ; il est impossible de dire si cette désignation s'applique à Maitreya, à Asaṅga, ou à tout autre personnage, soit fictif, soit réel.
L'Indien Prabhâkara-mitra, auteur de la traduction chinoise (entre 630 et 633 J. C.), assigne le M. S. A. à Asaṅga, qu'il qualifie expressément de « Bodhisattva ». La préface de là traduction, due à Li Pe-yo (l'auteur du Pe-Tsin chou) répète et confirme cette attribution, sans faire allusion à une révélation surnaturelle. Mais, à cette époque même, Hiuan-tsang apprend dans les couvents de l'Inde à classer le M. S. A. parmi les textes sacrés révélés à Asaṅga par Maitreya. Jusque-là, au témoignage de Paramârtha et des traducteurs chinois du vc siècle, le Saptadaçabhûmi çâstra (ou Yogâcâryabhûmi çâstra) avait seul passé pour révélé.
Un demi-siècle après Hiuan-tsang, Yi-tsing, qui n'est pas comme Hiuan-tsang un adepte de l'école Yogâcâra, continue à classer le M. S. A. parmi « les huit branches » (pa tchi) d'Asanga, où il fait entrer pêle-mêle et de son propre aveu plusieurs traités de Vasubandhu.
Chez les Tibétains[1], le M. S. A. est unanimement rangé dans les « Cinq çâstras de Maitreya », et il en ouvre la série. Mais les vers seuls sont attribués à Maitreya ; la prose qui commente ces vers est tenue pour un ouvrage à part, sous le titre de Sûtrâlaṃkâra-bhâṣya, attribué à Vasubandhu. La traduction tibétaine est due à Çâkyasiṃha l'Indien, assisté du Lotsava grand réviseur Dpal brcogs et autres. Je n'ai pas d'informations sur ces personnages; mais, quelle que soit leur date, Prabhâkara mitra leur est certainement antérieur ; avant le milieu du VIIc siècle, le Tibet, à peine ouvert à la civilisation, n'avait ni traducteurs, ni traductions. Nous sommes donc fondés à considérer l'ouvrage entier, prose et vers, comme dû à un seul auteur, Asaṅga. Au reste, si le tibétain distingue dans l'ouvrage deux parties, texte et commentaire, avec deux auteurs différents, le Tche-yuen lou chinois (Catalogue comparé des Livres Bouddhiques compilé dans la période Tche-yuen 1264–1294) donne à l'ouvrage entier, en tant qu'oeuvre du Bodhisattva Asaṅga, le titre fan (c.-à-d. sanscrit) de : Sou-tan-lo A-leng-kia-lo ti-kia, transcription de Sûtrâlaṃkâraṭîkâ « Commentaire du Sûtrâlaṃkâra » (Tche-yuen lou, chap. IX, in°.); en fait, cette désignation de ṭîkâ ne peut s'appliquer pourtant qu'à la prose explicative qui accompagne les vers ou kârikâs.
Le texte sanscrit est divisé en adhikâras ou « chapitres » régulièrement numérotés jusqu'au quinzième ; à partir de là les chapitres ne portent plus d'indication numérique jusqu'au chapitre final ; mais celui-ci est désigné comme le vingt et unième. Les sections marquées dans l'intervalle sont seulement au nombre de quatre ; il manque donc une unité pour parfaire le chiffre de 21. Il est probable que le dernier chapitre est à partager en deux sections, entre le vers 42 et le vers 43. Les dix-neuf derniers vers, avec leur refrain uniforme, constituent une unité bien nette comme hymne de conclusion.
Le tibétain[1] reproduit exactement les divisions du manuscrit sanscrit. Le chinois[2] représente un autre partage de l'ensemble. Le texte y est divisé en treize grandes sections, découpées d'une manière assez irrégulière en vingt-quatre chapitres. (Lévi, "Le Mahâyâna Sûtrâlaṃkâra," 7–9)
Notes
1. Outre Târanâtha, v. aussi Bouston traduit par Stcherbatzkoï, La littérature Yogâcâra d'après Bouston, Muséon, 1905, II. Il est assez surprenant de voir que les Tibétains comptent comme l'oeuvre personnelle d'Àsaṅga le (Saptadaça-)bhûmi çâstra, le seul ouvrage que la tradition ancienne assigne à Maitreya. En dehors de cet ouvrage (et, naturellement, des sections détachées qui en ont été traduites à part: Nanjio 1170, 1083,1086, 1096, 1097, 1098, 1200, 1235), le Canon chinois n'attribue à Maitreya que le Madhyânta-vibhaṅga(Nj. 1245, traduit par Hiuan-tsang), également compté comme une oeuvre de Maitreya par les Tibétains [Je laisse en dehors l'insignifiant opuscule : Sarvaçiksàsthitanâmârtha çâstra (Nj. 1315) traduit par Che-houentre 980 et 1000]. Le cas du Mahâyânasaṃparigraha çâstra offre un intérêt tout particulier. Le premier en date des trois traducteurs chinois, Buddhaçânta, en 531, présente l'ouvrage comme une « oeuvre d' A-seng-kia », dans le texte de l'édition de Corée ; mais les éditions proprement chinoises ont remplacé cette mention par « composition de Wou-tcho p'ou-sa [equals] Asaṅga bodhisattva ». La préface qui accompagne la traduction de Paramârtha, en 563, déclare que « le çâstra original (pen loun) a été composé par A-seng-kia, maître de la loi (fa che). » Hiuan-tsang, enfin, qui donne une traduction en 648, traduit fidèlement un colophon qui dit : « Moi, A-seng-kia, j'ai fini d'expliquer brièvement le Mahâyâna-saṃparigraha çâstra dans les sûtras du Grand Véhicule de l'Abhidharma », mais il présente le texte comme « la composition de Wou-tcho p'ou-sa [equals] Asanga bodhisattva ».
Wassilieff (Notes sur Târanâtha, p. 315 sq.) a tort de dire que « les cinq textes de Maitreya manquent tous [sämmtlich] chez les Chinois ». J'ai déjà signalé la traduction chinoise du M. S. A. et celle du Madhyânta-vibhâga. La version chinoise de l'Uttaratantra a échappé jusqu'ici aux recherches, parce qu'elle ne porte pas de nom d'auteur. C'est le Mahâyânottaratantraçâstra (Nj. 1236; éd. Tôk. XIX, 2) des catalogues chinois, traduit par Ratnamati en 508. Restent le Dharmadharmalâ-vibhaṅga et l'Abhisamayâlaṃkâra qui n'ont pas de correspondant connu ou reconnu en chinois. A propos des oeuvres d'Asaṅga conservées en chinois, j'ajoute encore que le Choun tchong louen (Nj. 1246; Tôk. XIX, 2), dont le titre sanscrit est restitué par Nanjio sous la forme : Madhyântânugama çâstra, est en fait — comme le titre chinois l'exprime exactement — un commentaire sur le Madhyamakaçâstra de Nâgârjuna, interprété au point de vue de la doctrine Yogâcâra.
1. La traduction tibétaine se trouve dans le Tanjour, Mdo. vol. XLIV (phi), le texte en vers va de 1 à 43b; le « bhâṣya » termine le volume, de la page 135 à la fin.
C'est par l'effet d'une confusion de titre que j'ai mis la main sur ce texte. Un peu avant de partir pour l'Inde, J'avais eu l'occasion d'étudier et de signaler à l'attention des indianistes un recueil important de contes bouddhiques, le Sūtralaṃkāra, d'Açvaghoṣa, conservé dans une traduction chinoise. Dès mon arrivée au Nepal, en janvier 1898. je me mis en quête de l'original sanscrit. Hodgson, dans sa Liste des Ouvrages Bouddhiques en sanscrit connus de fait ou de nom au Népal (Sketch of Buddhism, publié en 1828: réim- primé dans les Essays on the Languages, Literature, and Religion of Nepal and Tibet, 1874; p. 37), mentionne (n 29) le Mahāyāna Sūtrālaṃkāra: l'espoir de le retrouver n'était donc pas complétement interdit. Bientôt, en effet, Pandit Kulamāna, de Patan, qui s'était intéresé a mes recherches, m'annonçait qu'un de ses amis possédait un manuscrit de l'ouvrage: il refusait toutefois de s'en dessaisir. Je finis par en obtenir la communication ; il ne s'agissait pas du Sūtralaṃkāra d'Açvaghoṣa, mais bien du Mahāyāna Sūtrālaṃkāra d'Asaṅga. Au lieu d'un recueil de contes édifiants, c'était un exposé scolastique des doctrines mahāyānistes sur le Bodhisattva, au point de vue de l'école des Yogācāras. Il n'entre pas dans mon propos de marquer ici l'intérêt de ce texte, ni de signaler les problèmes qu'il pose ou qu'il résout. Je compte traiter en détail ces questions dans l'Intruduction à la traduction que je publierai prochainement ; c'est dans le même fascicule que je donnerai aussi l'index des termes techniques dont l'ouvrage foisonne, et les éclaircissements que je pourrai en fournir. lci je ne me suis préoccupé que d'établir le texte.
La besogne, à dire vrai, n'était pa si facile. Je ne disposais que de la copie exécutée, sous ma surveillance, par le Pandit Kulamāna, reproduction fidèle d'un original assez bon dans l'ensemble, mais parsemé de menues fautes dues principalement a la confusion de lettres analogues dans la devanāgari du Népal. Cette copie, sur papier népalais (gris au recto, jaune au verso), occupe 123 feuillets, à neuf lignes par page. L'ouvrage est complet: la seule lacune étendue se place à la suite du vers 2 de la llesection: deux feuillets avaient à cet endroit disparu de l'archétype; pour dissimuler la lacune, le copiste ancien a recouru à un procédé assez usuel ; il a copié ailleurs deux autres feuilles qu'il a insérées à la place des feuillets manquants. Je n'ai pas pu arriver à déterminer la provenance exacte de cette interpolation; mais elle vient sans aucun doute de quelque çāstra étroitement apparenté au Mahāyāna Sūtrālaṃkāra par le sujet et par le lexique. J'ai donné en Appendice à la suite du texte le contenu de ces deux feuilles: un chercheur plus heureux réussira probablement à les identifier. Les autres lacunes sont de peu d'étendue : XI, 5, une ligne; 51, deus lignes; XI, 70, deux ou trois lignes; XII, 7, un hémistiche.
La traduction chinoise, due à I'Hindou Prabhākara mitra (entre 630 et 633 J.-C.), comble heureusement toutes ces lacunes; sans elle, j'aurais dû renoncer même à éditer ce texte. C'est par une collation constante de la version chinoise que j'ai réussi—si j'y ai réussi— à dégager de mon unique manuscrit un texte acceptable et intelligible. Je n'ai pas cru devoir, sous couleur d'une « acribie ». intransigeante, étaler au bas des pages toutes les lectures vicieuses du manuscrit; Je ne les ai rapportées que dans les rares cas où ma correction affectait l'ensemble d'un mot. Je laisse à ceux qui voudront bien se référer à la copie de Kulamāna le soin de juger ce qu'a pu coûter d'efforts la constitution d'un texte présentable.
C'est de propos délibéré que je me suis refusé a faire disparaître les irrégularités d'orthographe et de sandhi de mon manuscrit. La tradition des scribes népalais a ses usages constants, par exemple la réduction du groupe ttva à ttva (bodhisatva, tatva, etc.), l'interchange des sifflantes palatale et dentale (kuçīda, kusīda, etc.); pour les textes qu'ils sont seuls à nous avoir conservés, il me paraît préférable de se conformer à leurs usages plutôt que de leur imposer les rigueurs d'un purisme théorique. le sancrit a bien assez d'uniformité pour qu'on n'aille pas effacer de parti pris les rares particularités de temps ou de lieu qui ont pu y marquer leur empreinte. Quant au sandhi, I'application mécanique des règles risque le plus souvent d'anéantir des nuances de ponctuation et de pensée exprimées justement par des infractions à ces règles.
Si j'ai préféré donner le texte en caractères devanāgarī, malgré les avantages pratiques de la transcription au point de vue occidental, c'est que nos éditions d'ouvrages bouddhiques ont chance d'atteindre une catégorie de lecteurs que nous me prévoyons pas assez peut-être tt qui mérite pourtant d'être prise en considération. Au Népal même, et par delà le Népal, dans le monde si peu accessible encore des Lamas, nous pouvons apporter ainsi à de bonnes âmes un aliment de piété qui se convertira peut-être en amorce de science: l'exemple donné par les éditeurs européens peut provoquer là-bas une imitation féconde, sauver de la destruction ou rappeler au jour des textes menacés, et activer ainsi le progrès des connaissances. L'indianisme n'est point un vain exercice de dilettantisme: derrière nos problèmes de linguistique, de philologie, d'histoire politique, religieuse ou sociale, il faut entrevoir les centaines millions d'êtres vivants que ces problèmes conditionnent à leur insu, et dont le sort est lié aux solutions qui doivent triompher.
Je manquerais à un réel devoir de gratitude si je n'exprimais pas ici mes remerciements à tous ceux qui ont collaboré à l'impression de ce livre, aux typographes de l'Imprimerie nationale, au Directeur des travaux, M. Héon, et surtout à M. Guérinot, de qui les corrections minutieuses m'ont valu des épreuves presque parfaites. Mon ami et collègue M. Finot a pris la peine de relire aussi toutes les épreuves. S'il reste encore des fautes, et je sais pertinemment qu'il en reste (un erratum sera donné à la fin de la traduction), responsabilité n'en saurait incomber qu'à moi, et à la faiblesse de la nature humaine. (Lévi, foreword, i-iii)
During the last years of his life, Buddha Sakyamuni revealed the deepest of his teachings, in what we now call the Third Turning of the Wheel of Dharma. These show the heart nature of every one and every thing to be the sublime perfection of enlightenment. This unrecognized inner essence is known as buddha nature. To discover it completely is to become a Buddha, with all a Buddha's qualities and power to help others. But what, really and truly, is a Buddha? What lies at the heart of the Buddha's teachings, the dharma? What is it that illuminates the Buddhist saints of the sangha? These and many other questions are answered in precise and beautiful poetry by Asanga, in his great classic, the Mahayana Uttara Tantra, which has become one of the most important doctrinal texts of Tibetan Buddhism.
This new and refreshingly accessible translation is accompanied by a commentary based on the explanations of the most learned contemporary masters of the Kagy Tradition. It provides an introduction for those new to buddha nature as well as a major and essential reference work, to which one can return again and again for inspiration and guidance.
(Source: back cover)Distinguishing Phenomena and Pure Being was composed by Maitreya during the golden age of Indian Buddhism. Mipham's commentary supports Maitreya's text in a detailed analysis of how ordinary, confused consciousness can be transformed into wisdom. Easy-to-follow instructions guide the reader through the profound meditation that gradually brings about this transformation. This important and comprehensive work belongs on the bookshelf of any serious Buddhist practitioner—and indeed of anyone interested in realizing their full potential as a human being. Ju Mipham Rinpoche (1846–1912) was a great master of the Nyingma lineage of Tibetan Buddhism and one of the leading figures in the Rime nonsectarian movement in Tibet. This text, along with Ju Mipham Rinpoche's commentary, is taught extensively throughout the world by Khenpo Tsultrim Gyamtso Rinpoche, who considers this text to be of pivotal importance. Jim Scott, a longtime student of Khenpo Tsultrim Gyamtso Rinpoche, translated this work at his request and under his guidance. (Source: Shambhala Publications)
Maitreyanātha's Distinguishing the Middle from the Extremes (Madhyāntavibhāga) was transmitted to us by the noble Asaṅga, great saint and champion scholar of fourth century CE Indic Buddhism—along with Vasubandhu’s commentary on the text. It is one of the five seminal texts of what the Tibetans call the “magnificent deeds tradition of universal vehicle Buddhism, according to its spiritual focus and ethical impact. Its emphasis on the nondual, primarily mental nature of reality most powerfully supports the great messianic vow of the bodhisattva, the entry into the universal vehicle lifestyle. In his study introducing the translation, Dr. D'Amato analyzes and elucidates the teachings of this text and its associated school with great learning and insight. (Source: Tibet House)
The first comprehensive portrait of the life and teachings of the influential Buddhist master Maitrīpa.
What does it mean to be a Buddha? This new translation of the "Manifestation of the Tathāgata" chapter from the Avataṃsaka Sūtra, considered the most profound and comprehensive Buddhist scripture, offers the reader a rare glimpse of the sublime realm of Buddhahood in language that is rich in meaning and in captive imagery.
Venerable Cheng Chien lucidly introduces the reader to the meaning of Buddhahood and explains the origin, transmission, and special features of the Avataṃsaka Sūtra. He presents us with an understanding of the stature of the "Manifestation of the Tathāgata" chapter in the context of the entire sūtra, as well as its relation to other scholastic texts. (Source Accessed Nov 23, 2020)
Canonical and classical Mahāyāna literature falls into two classes viz., Prajñāparamitā and the Tathāgatagarbha classes. The Ratnagotravibhāgo Mahāyānottaratantra Śāstra, is the foremost example of the Tathagāta-garbha literature. In this volume the author makes an exegetical and analytic study of the same text, and brings out the metaphysical and mystical bearings of Mahāyāna Buddhism. The teaching of the Uttaratantra is the perfect blend of philosophy, religion, spiritual discipline, mysticism and metaphysics–a blend which is characteristic of Buddhism. Tathāgata-garbha is an important Mahāyāna principle, which explains that all living beings process essence of Buddha-hood (Sarvasattvās-tathāgata-garbhāh). Tathāgata-garbha theory is a teaching that gives great optimism for all living beings in the pursuit of Bodhi (Enlightenment) or Buddhatva (Buddhahood). This theory enshrines in it a sublime concept that all the sentient beings are potential Buddhas or all will attain Buddha-hood. Owing to the presence of Tathāgata-garbha in all, one perceives the equality of oneself with others, and works for the wellbeing of all living beings, as one's entire life motif. According to A.K. Chatterjee, an outstanding authority on Yogācāra Idealism, the author "brings out beautifully the implication of the notion of the "Tathāgatagarbha" in this volume. (Source: Exotic India}
Middle Beyond Extremes contains a translation of the Buddhist masterpiece Distinguishing the Middle from Extremes. This famed text, often referred to by its Sanskrit title, Madhyāntavibhāga, is part of a collection known as the Five Maitreya Teachings. Maitreya, the Buddha’s regent, is held to have entrusted these profound and vast instructions to the master Asaṅga in the heavenly realm of Tuṣita.
In pithy verses, Distinguishing the Middle from Extremes employs the principle of the three natures to explain the way things seem to be as well as the way they actually are. Unraveling the subtle processes that condition our thinking and experience, Maitreya’s teaching reveals a powerful path of compassionate vision and spiritual transformation.
Distinguishing the Middle from Extremes is presented here alongside commentaries by two outstanding masters of Tibet’s nonsectarian Rimé movement, Khenpo Shenga and Ju Mipham. (Source: Shambhala Publications)Roger Jackson's Mind Seeing Mind is the first attempt to provide both a scholarly study of the history, texts, and doctrines of Geluk mahāmudrā and translations of some of its seminal texts. It begins with a survey of the Indian sources of the teaching and goes on the discuss the place of mahāmudrā in non-Geluk Tibetan Buddhist schools, especially the Kagyü. The book then turns to a detailed survey of the history and major textual sources of Geluk mahāmudrā, from Tsongkhapa, through the First Panchen, down to the present. The final section of the study addresses critical questions, including the relation between Geluk and Kagyü mahāmudrā, the ways Gelukpa authors have interpreted the mahāsiddha Saraha, and the broader religious-studies implications raised by Tibetan debates about mahāmudrā. The translation portion of Mind Seeing Mind includes eleven texts on mahāmudrā history, ritual, and practice. Foremost among these is the First Panchen Lama's autocommentary on his root verses of Geluk Mahāmudrā, the foundation of the tradition. Also included is his ritual masterpiece Offering to the Guru, which is a staple of Geluk practice, and a selection of his songs of spiritual experience. Mind Seeing Mind adds considerably to our understanding of Geluk spirituality and shows how mahāmudrā came to be woven throughout the fabric of the tradition.
In this uniquely insightful overview and practice guide, Traleg Kyabgon presents a thorough introduction to the Kagyu lineage's Mahamudra tradition. The author's approach is straightforward—he presents the Mahamudra teachings as a means of seeing things in, as he says, "a positive and open light. Even things we might normally regard as bad and undesirable can be interpreted in a more uplifting way due to the expansiveness of the Mahamudra vision." Mahamudra—which means "great seal" or "great symbol," referring to the symbol or mark of ultimate reality, or emptiness—points to the true nature of mind as well as the ultimate insubstantiality of all things. The book includes an exploration of Mahamudra fundamentals and thorough explanations of Ground, Path, and Fruition Mahamudra, including meditation techniques for investigating, experiencing, and contemplating these teachings. (Source: Shambhala Publications)
The Dalai Lama delves deep into the teaching of the Great Perfection, or Dzogchen. His enthusiasm and admiration for this profound tradition shine through as he comments on an important work by the great Dzogchen master Longchen Rabjam, Finding Comfort and Ease in Meditation on the Great Perfection. This teaching, with its remarkable breadth and richness, was originally given to an audience of ten thousand in France in 2000, and this book perfectly captures the majesty of the occasion. As Sogyal Rinpoche, the Dalai Lama’s host for the occasion, said, "All of us were moved by the depth, relevance, and accessibility of these teachings; there were those who said that they were among the most remarkable they had ever heard him give. To receive these teachings from him was the opportunity of a lifetime." (Source: Wisdom Publications)
Maitreya’s Distinction between Phenomena and the Nature of Phenomena distinguishes the illusory phenomenal world of saṃsāra produced by the confused dualistic mind from the ultimate reality that is mind’s true nature. The transition from the one to the other is the process of “mining for wisdom within delusion.” Maitreya’s text calls this “the fundamental change,” which refers to the vanishing of delusive appearances through practicing the path, thus revealing the underlying changeless nature of these appearances. In this context, the main part of the text consists of the most detailed explanation of nonconceptual wisdom—the primary driving force of the path as well as its ultimate result—in Buddhist literature. The introduction of the book discusses these two topics (fundamental change and nonconceptual wisdom) at length and shows how they are treated in a number of other Buddhist scriptures. The three translated commentaries, by Vasubandhu, the Third Karmapa, Rangjung Dorje, and Gö Lotsāwa, as well as excerpts from all other available commentaries on Maitreya’s text, put it in the larger context of the Indian Yogācāra School and further clarify its main themes. They also show how this text is not a mere scholarly document, but an essential foundation for practicing both the sūtrayāna and the vajrayāna and thus making what it describes a living experience. The book also discusses the remaining four of the five works of Maitreya, their transmission from India to Tibet, and various views about them in the Tibetan tradition. (Source: Shambhala Publications)
A comprehensive overview of Tibetan Buddhist thinker Mipam’s work on emptiness and Buddha-nature.
Mipam ( 'ju mi pham rgya mtsho, 1846–1912) is one of the most prolific thinkers in the history of Tibet and is a key figure in the Nyingma tradition of Buddhism. His works continue to be widely studied in the Tibetan cultural region and beyond. This book provides an in-depth account of Mipam’s view, drawing on a wide range of his works and offering several new translations. Douglas S. Duckworth shows how a dialectic of presence and absence permeates Mipam’s writings on the Middle Way and Buddha-nature.
This classic Buddhist work, written in the sixteenth century, comprehensively presents the entire scope of the Tibetan Kagyu Mahāmudrā tradition. These profound yet accessible instructions focus on becoming familiar with the nature of one’s mind as the primary means to realize ultimate reality and thus attain buddhahood. Dakpo Tashi Namgyal’s manual for the view and practice of Mahāmudrā is widely considered the single most important work on the subject, systematically introducing the view and associated meditation techniques in a progressive manner. Moonbeams of Mahāmudrā, along with the Ninth Karmapa Wangchuk Dorje’s Dispelling the Darkness of Ignorance, are to this day some of the most studied texts on Mahāmudrā in the Kagyu monasteries throughout Tibet and the Himalayas. Elizabeth M. Callahan, a renowned translator of classical Kagyu literature, has provided new translations of these two texts along with ancillary materials and annotations, making this a genuine resource for both scholars and students of Tibetan Buddhism. This historic contribution therefore offers the necessary tools to properly study and apply the Mahāmudrā teachings in a modern context. (Source: Shambhala Publications)
Translated here for the first time into any language, Mountain Doctrine is a seminal fourteenth-century Tibetan text on the nature of reality. The author, Dol-bo-ba Shay-rap-gyel-tsen was one of the most influential figures of that dynamic period of doctrinal formulation, and his text is a sustained argument about the buddha-nature, also called the matrix-of-one-gone-thus. Dol-bo-ba recognizes two important types of emptiness—self-emptiness and other-emptiness—and shows how other-emptiness is the actual ultimate truth. He justifies this controversial formulation by arguing that it was the favored system of all the early outstanding figures of the Great Vehicle. The translator's introduction includes a short biography of Dol-bo-ba and an exposition of nine focal topics in his religious philosophy. (Source: Shambhala Publications)
A translation of Sangye Nyenpa Rinpoche's detailed explanation of the Third Karmapa Rangjung Dorje's famous Mahāmudrā Aspiration Prayer.
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: Hanmaum Publications)
The Third Karmapa, Rangjung Dorje. A Collection of Important Root Texts: Gyu Lama, Zangmo Nangdon, Namshe Yeshe Chepa, and the Hevajra Tantra. Vajra Vidya Library, 2011.
karma pa gsum pa rang byung rdo rje ཀརྨ་པ་གསུམ་པ་རང་བྱུང་རྡོ་རྗེ་. nang brtag rgyud gsum: zab mo nang don; rgyud brtag gnyis; rgyud bla ma'i bstan bcos ནང་བརྟག་རྒྱུད་གསུམ། ཟབ་མོ་ནང་དོན། རྒྱུད་བརྟག་གཉིས། རྒྱུད་བླ་མའི་བསྟན་བཅོས།. wA Na badzra bi dya dpe mdzod khang ཝཱ་ཎ་བཛྲ་བི་དྱཱ་དཔེ་མཛོད་ཁང་, 2011.
Dzogchen is the consummate practice of Tibetan Buddhism. A pure awareness practice applicable to any circumstance and readily integrated into modern life, Dzogchen directly introduces us to the inherent freedom, purity, and perfection of being that is our true nature. Natural Great Perfection is an inspiring collection of teachings providing the deepest possible insight into the practice of the Dzogchen path. The teachings are followed by a collection of spontaneous vajra songs composed in the tradition of Milarepa as the delightful play of wisdom consciousness. (Source: Shambhala Publications)
The book concerns the recent debate in Thailand over the nature of nibbāna (nirvāṇa), the unconditioned, whether it is attā (self) or anattā (not-self).
This book is the full Dharmakṣema version of the Mahāyāna Mahāparinirvāṇa Sūtra. This particular book is unique in that the passages are numbered, making it easier for people to find verses of importance. It is translated by Kosho Yamamoto.
It is often said that enlightenment means “crossing over to the other shore,” that far-off place where we can at last be free from suffering. Likewise, it is said that Buddhist teachings are the raft that takes us there.
In this sparkling collection from one of the most vital teachers of modern Korean Buddhism, Zen Master Daehaeng shows us that there is no raft to find and, truly, no river to cross. She extends her hand to the Western reader, beckoning each of us into the unfailing wisdom accessible right now, the enlightenment that is always, already, right here.
A Zen (or seon, as Korean Zen is called) master with impeccable credentials, Daehaeng has developed a refreshing approach; No River to Cross is surprisingly personal. It’s disarmingly simple, yet remarkably profound, pointing us again and again to our foundation, our “True Nature”—the perfection of things just as they are. (Source: Wisdom Publications)Not Always So is based on Shunryu Suzuki's lectures and is framed in his own inimitable, allusive, paradoxical style, rich with unexpected and off–centre insights. Suzuki knew he was dying at the time of the lectures, which gives his thoughts an urgency and focus even sharper than in the earlier book. In Not Always So Suzuki once again voices Zen in everyday language with the vigour, sensitivity, and buoyancy of a true friend. Here is support and nourishment. Here is a mother and father lending a hand, but letting you find your own way. Here is guidance which empowers your freedom (or way–seeking mind), rather than pinning you down to directions and techniques. Here is teaching which encourages you to touch and know your true heart and to express yourself fully, teaching which is not teaching from outside, but a voice arising in your own being. (Source Accessed Nov 25, 2020)
This book is part of a 10-volume "Series on Mahayana Buddhism" published between 2011 and 2014. The series consists of the contributions of over seventy authors from Japan and other countries. Mahayana Buddhism is an ideological movement that came into existence in the early years of the first millennium CE through the inheritance of the teachings of Buddhism as developed by the Buddha in India in the fifth century BCE, as well as through the development of new sutras both during and since that time. Throughout the following several hundred years, Mahayana Buddhism played a major role in deepening the development of Buddhist thought, particularly regarding epistemology and ontology. Tathāgatagarbha and Buddha nature, the themes of this book, are ideas developed in the final stages of Mahayana Buddhism, which had a significant effect on the formation of Buddhist thought in East Asia and Tibet. Especially in China, Mahayana Buddhism has received attention for both merging with the philosophy of Huayan Buddhism and for affecting the theoretical form of Neo-Confucianism, as well as for providing theoretical support for the leaders of the Xinhai Revolution.
Tathāgatagarbha and Buddha nature are technical terms that indicate the existence of the true nature of the Buddha or Tathāgata who has attained enlightenment through totally unclouded insight (prajñā), within all living things, though these living things may be covered with the impurity of worldly desire and be seemingly incapable of attaining enlightenment. In essence, these terms refer to the fact that the Buddha or Tathāgata resides within the nature of all living things. The notions of Tathāgatagarbha and Buddha nature make assertions about the nature of enlightenment or salvation for living things still trapped in an unenlightened condition of suffering. They do so from the ideological position of those Tathāgatas or Buddhas who have already realized truth and been released from suffering and unenlightenment. These ideas are expressed as a kind of theodicy and soteriology, as they deal with the challenge of how super-temporal, absolute truth appears at a historical or personal level. Ideas that originate in the mature period of the history of an ideology produce higher-level notions that allow concepts born in various contexts in the previous history of the ideology to coexist. The ideas of Tathāgatagarbha and Buddha nature, which point to the Tathāgata or Buddha that dwells within all living things, encompass both all living things and Tathāgata, and so exist at a higher conceptual level than either.
There are two foundations of the ideas of Tathāgatagarbha and Buddha nature, which simultaneously problematize both unenlightenment and enlightenment: the features of soteriology in general religious thought, and the view of truth that is unique to Buddhism. Soteriology, as conceived of in general religious thought, considers the world in a dualistic fashion, as being split into the world of humanity and the world of gods, the world of suffering and the world of liberation, the endless cycle of life and death (samsara) and supreme enlightenment (nirvana). On the one hand is a relative, limited, and impermanent world, and on the other an absolute, infinite, and eternal world. The movement from the former aspect to the latter is not ceaseless but, rather, requires a change in the dimension of our existence, such as religious conversion or enlightenment. The experience of the individual transforms the aspect of the world, which formerly appeared as a single layer, thus exposing its mysterious and unseen facets. In contrast to many religions, which end their exposition at this point, Mahayana Buddhism takes the appearance of this duality itself as a subjective experience and seeks to reach the point at which both aspects ultimately become indistinguishable. The scenery of this world as seen from the world of libreration, worldly desire purified by enlightenment, Samsara illuminated by nirvana are all accepted as they are, without the necessity of any negation or denial. The duality of the world is therefore overcome, and a higher-level equality emerges that still acknowledges individual differences. (Source Accessed June 29, 2020)
Voluminous anthology of articles by eminent scholars about the Awakening of Faith's reception and influence among numerous major Chinese, Korean, and Japanese Buddhist figures and among modern scholars, doctrines of buddha-nature and tathāgata-garbha (womb of buddhas), textual borrowings, and its relationship to the Dilun school, from which many scholars believe it emerged. (Source Accessed July 3, 2020)
What is it like to be a Buddha? Is there only one Buddha or are there many? What can Buddhas do and what do they know? Is there anything they cannot do and cannot know? These and associated questions were much discussed by Buddhist thinkers in India, and a complex and subtle set of doctrinal positions was developed to deal with them. This is the first book in a western language to treat these doctrines about Buddha from a philosophical and thoroughly critical viewpoint.
The book shows that Buddhist thinkers were driven, when theorizing about Buddha, by a basic intuition that Buddha must be maximally perfect, and that pursuing the implications of this intuition led them into some conceptual dilemmas that show considerable similarity to some of those treated by western theists. The Indian Buddhist tradition of thought about these matters is presented here as thoroughly systematic, analytical, and doctrinal.
The book's analysis is based almost entirely upon original sources in their original languages. All extracts discussed are translated into English and the book is accessible to nonspecialists, while still treating material that has not been much discussed by western scholars.
(Source: back cover)Original enlightenment thought (hongaku shiso) dominated Buddhist intellectual circles throughout Japan’s medieval period. Enlightenment, this discourse claims, is neither a goal to be achieved nor a potential to be realized but the true status of all things. Every animate and inanimate object manifests the primordially enlightened Buddha just as it is. Seen in its true aspect, every activity of daily life—eating, sleeping, even one’s deluded thinking—is the Buddha’s conduct. Emerging from within the powerful Tendai School, ideas of original enlightenment were appropriated by a number of Buddhist traditions and influenced nascent theories about the kami (local deities) as well as medieval aesthetics and the literary and performing arts.
Scholars and commentators have long recognized the historical importance of original enlightenment thought but differ heatedly over how it is to be understood. Some tout it as the pinnacle of the Buddhist philosophy of absolute non-dualism. Others claim to find in it the paradigmatic expression of a timeless Japanese spirituality. According other readings, it represents a dangerous anti-nomianism that undermined observance of moral precepts, precipitated a decline in Buddhist scholarship, and denied the need for religious discipline. Still others denounce it as an authoritarian ideology that, by sacralizing the given order, has in effect legitimized hierarchy and discriminative social practices. Often the acceptance or rejection of original enlightenment thought is seen as the fault line along which traditional Buddhist institutions are to be differentiated from the new Buddhist movements (Zen, Pure Land, and Nichiren) that arose during Japan’s medieval period.
Jacqueline Stone’s groundbreaking study moves beyond the treatment of the original enlightenment doctrine as abstract philosophy to explore its historical dimension. Drawing on a wealth of medieval primary sources and modern Japanese scholarship, it places this discourse in its ritual, institutional, and social contexts, illuminating its importance to the maintenance of traditions of lineage and the secret transmission of knowledge that characterized several medieval Japanese elite culture. It sheds new light on interpretive strategies employed in pre-modern Japanese Buddhist texts, an area that hitherto has received a little attention. Through these and other lines of investigation, Stone problematizes entrenched notions of “corruption” in the medieval Buddhist establishment. Using the examples of Tendai and Nichiren Buddhism and their interactions throughout the medieval period, she calls into question both overly facile distinctions between "old" and "new" Buddhism and the long-standing scholarly assumptions that have perpetuated them. This study marks a significant contribution to ongoing debates over definitions of Buddhism in the Kamakura era (1185–1333), long regarded as a formative period in Japanese religion and culture. Stone argues that "original enlightenment thought" represents a substantial rethinking of Buddhist enlightenment that cuts across the distinction between "old" and "new" institutions and was particularly characteristic of the medieval period.
The classic overview of the stages of the path by the influential Kagyu forefather, Gampopa.
The premiere volume of Thupten Jinpa’s thirty-two-volume Library of Tibetan Classics series, inaugurated to coincide with the Dalai Lama’s conferral of the initiation rite of Kālacakra in Toronto in April 2004.
The Kālacakra, or “wheel of time,” tantra likely entered Indian Mahayana Buddhism around the tenth century. In expounding the root tantra, the Indian master Puṇḍarīka, one of the legendary Kalkī kings of the land of Shambhala, wrote his influential Stainless Light. Ornament of Stainless Light is an authoritative Tibetan exposition of this important text, composed in the fifteenth century by Khedrup Norsang Gyatso, tutor to the Second Dalai Lama.
One of the central projects of Kālacakra literature is a detailed correlation between the human body and the external universe. In working out this complex correspondence, the Kālacakra texts present an amazingly detailed theory of cosmology and astronomy, especially about the movements of the various celestial bodies. The Kālacakra tantra is also a highly complex system of Buddhist theory and practice that employs vital bodily energies, deep meditative mental states, and a penetrative focus on subtle points within the body’s key energy conduits known as channels. Ornament of Stainless Light addresses all these topics, elaborating on the external universe, the inner world of the individual, the Kālacakra initiation rites, and the tantric stages of generation and completion, all in a highly readable English translation. (Source: Wisdom Publications)The Buddhist masterpiece Ornament of the Great Vehicle Sūtras, often referred to by its Sanskrit title, Mahāyānasūtrālaṃkāra, is part of a collection known as the Five Maitreya Teachings, a set of philosophical works that have become classics of the Indian Buddhist tradition. Maitreya, the Buddha’s regent, is held to have entrusted these profound and vast instructions to the master Asaṅga in the heavenly realm of Tuṣita.
The Ornament provides a comprehensive description of the bodhisattva’s view, meditation, and enlightened activities. Bodhisattvas are beings who, out of vast love for all sentient beings, have dedicated themselves to the task of becoming fully awakened buddhas, capable of helping all beings in innumerable and vast ways to become enlightened themselves. To fully awaken requires practicing great generosity, patience, energy, discipline, concentration, and wisdom, and Maitreya’s text explains what these enlightened qualities are and how to develop them.
This volume includes commentaries by Khenpo Shenga and Ju Mipham, whose discussions illuminate the subtleties of the root text and provide valuable insight into how to practice the way of the bodhisattva. Drawing on the Indian masters Vasubandhu and, in particular, Sthiramati, Mipham explains the Ornament with eloquence and brilliant clarity. This commentary is among his most treasured works. (Source: Shambhala Publications)When His Holiness the Dalai Lama gave a series of lectures at Harvard University, they fulfilled magnificently his intention of providing an in-depth introduction to Buddhist theory and practice. He structured the presentation according to the teachings of the Four Noble Truths and expanded their meaning to cover most of the topics of Tibetan Buddhism. The Dalai Lama’s combination of superb intellect, power of exposition, and practical implementation are evident in these lectures. He covers a broad spectrum of topics, including the psychology of cyclic existence, consciousness and karma, techniques for meditation, altruism, valuing enemies, wisdom, and much more. (Source: Shambhala Publications)
Teachings by the contemporary Tibetan teacher Ringu Tulku on Gampopa's beloved work on the stages of the path to enlightenment.
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.
This book contains thirty-four essays written by eminent philosophers and indologists in honor of the erudite scholar of Indian studies, Professor Gustav Roth.
The present study has grown out of a lecture held in the winter term 2003-04, in which my aim was to present my view on the problem of the sentience of plants in early Buddhism to the participants of a series of lectures or various aspects of Buddhism, past and present, which were arranged by the Department of Indian and Tibetan Studies of the University of Hamburg over about a decade. (Source: Biblia Impex)
In the Tibetan Buddhist tradition, there is an ongoing debate about whether the gzhan stong system was "invented" by Tibetans, in particular by Dol po pa Shes rab rgyal mtshan (1292–1361), or whether there are Indian precursors of that view. Here, I will (1) discuss evidence for a number of typical positions of the gzhan stong system in several Indian texts, (2) provide a sketch of the transmission of the five works of Maitreya from India to Tibet and the beginning of a Tibetan gzhan stong tradition preceding Dol po pa, and (3) trace some typical gzhan stong assertions in a few early Tibetan works before Dol po pa that are considered by Tibetan writers as belonging to the gzhan stong system. (Brunnhölzl, introduction, 9)
Japanese Buddhism was introduced to a wide Western audience when a delegation of Buddhist priests attended the World's Parliament of Religions, part of the 1893 Columbian Exposition in Chicago. In describing and analyzing this event, Judith Snodgrass challenges the predominant view of Orientalism as a one-way process by which Asian cultures are understood strictly through Western ideas. Restoring agency to the Buddhists themselves, she shows how they helped reformulate Buddhism as a modern world religion with specific appeal to the West while simultaneously reclaiming authority for the tradition within a rapidly changing Japan.
Snodgrass explains how the Buddhism presented in Chicago was shaped by the institutional, social, and political imperatives of the Meiji Buddhist revival movement in Japan and was further determined by the Parliament itself, which, despite its rhetoric of fostering universal brotherhood and international goodwill, was thoroughly permeated with confidence in the superiority of American Protestantism. Additionally, in the context of Japan's intensive diplomatic campaign to renegotiate its treaties with Western nations, the nature of Japanese religion was not simply a religious issue, Snodgrass argues, but an integral part of Japan's bid for acceptance by the international community. (Source: University of North Carolina Press)
Taishō 2185
Volume 56
This work is a commentary on the Śrīmālā-sūtra (Taisho No.16), and is considered to be the earliest of the "Commentaries on Three Sūtras" (Jp. San-gyō-gi-sho) composed by Prince Shōtoku. The Nihon-shoki ("Chronicles of Japan") records that Prince Shōtoku gave a discourse on the Śrīmālā-sūtra for Empress Suiko. It is considered that Prince Shōtoku chose this particular sūtra as the subject of his discourse to the Empress probably because the protagonist of the Śrīmālā-sūtra is a woman, Śrīmālā, and Empress Suiko was the first Empress in Japanese history. The present work was then put together in book-form in Chinese at a later date. Be that as it may, there is no changing the fact that this was the first written work composed by a Japanese.
Source
The text presents a series of meditation practices on a particular aspect of the Buddha's teachings. They begin with one's rather coarse understanding and progresses through increasingly subtle stages until one arrives at complete and perfect understanding. (Source: back cover)
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.
In Radiant Emptiness, Yaroslav Komarovski offers an annotated translation of three seminal works on the nature and relationship of the Yogacara and Madhyamaka schools of Buddhist thought, by Serdok Penchen Shakya Chokden (1428-1507). There has never been consensus on the meaning of Madhyamaka and Yogacara, and for more than fifteen centuries the question of correct identification and interpretation of these systems has remained unsolved. Chokden proposes to accept Yogacara and Madhyamaka on their own terms as compatible systems, despite their considerable divergences and reciprocal critiques. His major objective is to bring Yogacara back from obscurity, present it in a positive light, and correct its misrepresentation by earlier thinkers. He thus serves as a major resource for scholarly research on the historical and philosophical development of Yogacara and Madhyamaka. Until recently, Shakya Chokden's works have been largely unavailable. Only in 1975 were his collected writings published in twenty-four volumes in Bhutan. Since then, his ingenious works on Buddhist history, philosophy, and logic have attracted increasing scholarly attention. Komarovski's research on Shakya Chokden's innovative writings--most of which are still available only in the original Tibetan--revises early misinterpretations by addressing some of the most complicated aspects of his thought. While focusing on his unique interpretation of Yogacara and Madhyamaka, the book also shows that his thought provides an invaluable base to challenge and expand our understanding of such topics as epistemology, contemplative practice, the relationship between intellectual study and meditative experience, and other key questions that occupy contemporary scholarship on Buddhism and religion in general. (Source: Oxford University Press)
Saturated with direct, pithy instructions, Rainbow Painting presents the very quintessence of the Buddhist Spiritual approach through the authentic personal experience of one of the greatest living meditation masters.
Tulku Urgyen Rinpoche expresses what he himself has undergone, instructing us in a complete manner of training. To attain enlightenment we must experience our innate nature. The ultimate object of realization, the natural state of mind, unmistakenly and exactly as it is, need not be sought for elsewhere but is present within ourselves. Stability in this unexcelled state of unity is not achieved by separating what we know from what we do.
This book contains astute instructions that address these key points of spirituality. (Source: Rangjung Yeshe Publications)A commentary on Zhedang Dorje's The Heart of the Mahayana Teachings, a detailed guide to the stages of the path to awakening.
The Denkōroku (Record of the Transmission of Illumination), together with Dogen Zenji's Shobogenzo (Treasury of the True Dharma Eye), is one of the fundamental texts of the Soto School. It is an exceptional record of the Zen ancestors that begins with Sakyamuni Buddha, extends through twenty-eight generations in India and twenty-three generations in China, and reaches to Dogen Zenji and Ejo Zenji. It provides instruction, in teisho format, about the causes and conditions whereby each awakened to the Way that was individually transmitted by the one Buddha and fifty-two ancestors. (Source: Sotozen.com)
Dakini Sukha Vajra, widely known as Sera Khandro, wrote this commentary of an account by the great Dudjom Lingpa of visions he had of enlightened beings and the teachings he received from them regarding our perception of reality.
This book contains four Tibetan texts in translation. First, The Excellent Path to Liberation explains how to give our attention to the teachings, and how to ground our spiritual practice in harmonious relationships with others and the world at large. Second, Dudjom Lingpa’s account of his visionary journey, Enlightenment without Meditation, teaches by example that as practitioners we should ask ourselves sincere questions concerning our perception of reality, and that we should not be content with superficial answers.
In the third book, Sera Khandro’s commentary, she presents Dudjom Lingpa’s work within two frameworks. She first clarifies the view on which the spiritual path is founded, the path of meditation; the ensuing conduct that reflects and enriches meditative experience; and the path’s result—awakening and enlightenment. Next she illuminates the subtleties of the great perfection view, the four tantric bonds: nonexistence, a single nature, pervasive insubstantial evenness, and spontaneous presence.
Source: Shambhala PublicationsKorea has one of the most diverse religious cultures in the world today, with a range and breadth of religious practice virtually unrivaled by any other country. This volume in the Princeton Readings in Religions series is the first anthology in any language, including Korean, to bring together a comprehensive set of original sources covering the whole gamut of religious practice in both premodern and contemporary Korea.
The book’s thirty-two chapters help redress the dearth of source materials on Korean religions in Western languages. Coverage includes shamanic rituals for the dead and songs to quiet fussy newborns; Buddhist meditative practices and exorcisms; Confucian geomancy and ancestor rites; contemporary Catholic liturgy; Protestant devotional practices; internal alchemy training in new Korean religions; and North Korean Juche (“self-reliance”) ideology, an amalgam of Marxism and Neo-Confucian filial piety focused on worship of the “father,” Kim Il Sung.
Religions of Korea in Practice provides substantial coverage of contemporary Korean religious practice, especially the various Christian denominations and new indigenous religions. Each chapter includes an extensive translation of original sources on Korean religious practice, accompanied by an introduction that frames the significance of the selections and offers suggestions for further reading. This book will help any reader gain a better appreciation of the rich complexity of Korea’s religious culture. (Source: Princeton University Press)
༅༅། །བཅོམ་ལྡན་འདས་ཀྱིས། སེམས་ཅན་ཐམས་ཅད་ནི་རྟག་ཏུ་སངས་རྒྱས་ཀྱི་སྙིང་པོ་ཅན་ནོ། །ཞེས་གསུངས་པའི་སྙིང་པོའི་དོན་ཉིད་བཤད་གཞིར་བྱས། དེ་འཆད་པའི་ཚུལ་ལ་མི་འདྲ་བ་མཐའ་ཡས་ཀྱང་། ངེས་དོན་དབུ་མའི་སློབ་དཔོན་རྣམས་འདི་ལྟར་བཞེད་དེ། ཆོས་འཁོར་རྣམ་པ་གསུམ་ཀའི་ངེས་དོན་ཇི་སྙེད་པ་ནི་བདག་མེད་པ་གཉིས་སུ་འདུ། དེའི་དོན་མཐར་གཏུགས་ན་གང་ཟག་གི་དབང་དུ་བྱས་པ་དང་ཆོས་ཀྱི་དབང་དུ་བྱས་པའི་གཟུང་འཛིན་གཉིས་ཀྱིས་སྟོང་པ་ཡིན་ལ། སྟོང་ཚུལ་མེད་པཪ་དགག་པ་ཙམ་མ་ཡིན་པཪ། མ་ཡིན་པར་དགག་པའི་སྟོང་པ་རང་རིག་རང་གསལ་གྱི་ངོ་བོ་ལ་སྐབས་འདིར་དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་ཞེས་བསྟན་པཪ་མཛད་ཅིང་། དེ་ཉིད་ངེས་པའི་དོན་གྱི་རྡོ་རྗེ་ཡིན་ལ། རྡོ་རྗེ་དེ་ཉིད་གནས་སྐབས་ཀྱི་དབྱེ་བས་གསུམ་དུ་འགྱུར་ཏེ། གློ་བུར་གྱི་དྲི་མ་མ་དག་པ་འཁོར་བའི་གནས་སྐབས་སུ་སེམས་ཅན་དུ་བརྗོད་ཅིང་དབྱིངས་དེ་ལའང་རིགས་སམ་ཁམས་བདེ་བར་གཤེགས་པའི་སྙིང་པོ་ཞེས་བྱ། དག་པ་དང་མ་དག་པ་གཉིས་ཀ་ལྡན་པའི་སྐབས་སུ་ལམ་ཞུགས་ཀྱི་གང་ཟག་ཏུ་བརྗོད་ཅིང་དབྱིངས་ཀྱི་ལྡོག་ཆ་ནས་ཆོས་དང་དགེ་འདུན་དུ་འགྱུར་ཏེ། དཔེར་ན་མཐོང་ལམ་གྱི་ཡེ་ཤེས་ཙམ་ལྡོག་ནས་དགེ་འདུན་དང་། བར་ཆད་མེད་པའི་ལམ་གྱི་ཆ་ནས་ལམ་དང་། རྣམ་པར་གྲོལ་བའི་ལམ་ཁྱད་པར་དང་བཅས་པའི་ཆ་ནས་འགོག་པའི་བདེན་པའོ། །ཤིན་ཏུ་རྣམ་དག་སངས་རྒྱས་ཀྱི་སྐབས་སུ་བདེ་བར་གཤེགས་པ་སོགས་བརྗོད་ཅིང་དབྱིངས་དེའང་ཆོས་ཀྱི་སྐུ་ཞེས་བྱ་སྟེ། དེ་ལ་ལྡོག་པའི་ཕྱེ་ན་བྱང་ཆུབ་དང་། ཡོན་ཏན་དང་། ཕྲིན་ལས་ཏེ་གསུམ་མོ། །དེ་ལ་ནང་གསེས་ཀྱི་དབྱེ་བས་རྡོ་རྗེ་གནས་བདུན་དུ་འགྱུར་རོ། །དེས་ན་བསྟན་བཅོས་འདིའི་བསྟན་བྱའི་གཙོ་བོ་དེ་བཞིན་གཤེགས་པའི་སྙིང་པོའི་ཚུལ་ཡིན་པ་དང་། དེ་ལ་འཁོར་ལོ་གསུམ་གྱི་ངེས་དོན་མཐའ་དག་བསྡུ་བ་ཤེས་པར་བྱས་ནས། སྙིང་པོ་དེའང་གང་ཡིན་སྙམ་ན་སྤྱིར་གསུང་རབ་རྣམས་ལས་སྤྲོས་པ་དང་བྲལ་བའི་སྟོང་པ་ཉིད་དང་། སེམས་ཀྱི་རང་བཞིན་འོད་གསལ་བ་དང་། ཀུན་གཞིའི་རྣམ་པར་ཤེས་པ་དང་། བྱང་ཆུབ་སེམས་དཔའམ་སེམས་ཅན་ཏེ་རྣམ་པ་བཞི་ལ་བཤད་དོ། །
The present study looks into the investigation of buddhology1—that is, conceptions of Buddhahood found in various traditional Buddhist systems and scriptures—by the eleventh-century rNying-ma author and translator Rong-zom Choskyi-bzang-po (henceforth Rong-zom-pa). The bulk of attention will be devoted to his work titled Sangs rgyas kyi sa chen mo (henceforth Sangs sa chen mo) (An Extended [Exposition on] the Stage of a Buddha). This treatise—the only known Tibetan (and, as far as I am aware, indeed pan-Indian) work of its kind on buddhology—discusses its subject at length, focusing on the controversy about whether gnosis exists—on the conventional level—at the stage of a buddha.2 My attention was first drawn to this controversy when I was working on my Master's thesis, titled "The Life and Works of Rong-zom Paṇḍita," for which I critically edited and translated Mi-pham-rgya mtsho's (1846–1912) Rang zorn gsung 'bum dkar chag me tog phreng ba (Garland of Flowers: A Catalogue to Rong-zom's Collected Works), and prepared a detailed catalogue of Rongzom-pa's three-volume collected works.3 In his catalogue, Mi-pham devotes an entire passage to this issue, with the aim of refuting what he believed to be the wrongly held view that Rong-zom-pa denied the existence of gnosis at the stage of a buddha. Any denial of the existence of gnosis had obviously been difficult to digest by most Tibetan scholars, and the prevailing position in Tibet was and still is that a buddha does possess gnosis. Mi-pham attempts to interpret Rong-zom-pa's statements in which he unquestionably maintains that gnosis does not exist at the stage of a buddha as only referring to gnosis that had been generated on the path but not to gnosis as such, for Rong-zom-pa, Mi-pham argues, is an expounder of rDzogs-chen, a system in which what is called 'self-occurring gnosis' (rang byung gi ye shes: svayaṃbhūjñāna) features prominently. Nonetheless, from my examination of Rong-zom-pa's discussions of the whole issue, it has become evident that he did indeed deny the existence of any cognitive element whatsoever at the stage of a buddha, the sole constituent of Buddhahood being for him the purified dharmadhātu. Although he alludes to self-occurring gnosis on numerous occasions in his works, there is a salient difference between his and Mi-pham's understanding of the term: for Mi-pham self-occurring gnosis is something cognitive, whereas for Rong-zom-pa, who equates it with the dharmadhātu, it is not. Rong-zom-pa, however, does not deny that a buddha's gnosis, as mere appearance, manifests to those who have not yet attained release and thus have not yet eliminated all their delusions. A buddha, on the other hand, whose delusions have been completely exhausted, does not possess such gnosis. This position of Rong-zom-pa's does not seem to be an exceptional case. It can be shown in fact that numerous, if not the majority, of Indian Madhyamaka scholars of the eleventh century took a position similar to that of Rong-zom-pa. Furthermore, several works of early bKa'-gdams scholars that have come to light recently show that Rong-zom-pa was not the only Tibetan of his time to hold such a view. It thus appears that while the latter was indeed current among Tibetan scholars of the eleventh century, for a variety of reasons it was soon superseded by the less radical position which allows for the existence of some kind of cognitive element. (Almogi, preface, 13–14)
Notes
- Following Paul Harrison, I employ the term 'buddhology' (written in lower case) to refer to theories on and conceptions of the nature of a "buddha" (i.e., Buddhahood), while reserving 'Buddhology' (capitalized) for an alternative designation for Buddhist Studies. See Harrison 1995, p. 24, n. 4.
- In the present study I differentiate between a buddha (i.e., written in lower case and italicized), a title referring to any unspecified awakened person, and Buddha (i.e., written in roman and capitalized), a title referring to Śākyamuni Buddha or any other particular awakened person. (The same convention has been employed in the case of other titles: for example, bodhisattva versus Bodhisattva.) This differentiation is particularly important for the discussion of buddhology, or conceptions of Buddhahood, since some such conceptions (particularly the earlier ones) are clearly only associated with the person of the historical Buddha, while others, which commonly represent later developments in which a plurality of buddhas is affirmed, concern all awakened persons. To be sure, often there is no clear-cut borderline. In such cases I have employed both forms as alternatives.
- A considerably revised and enlarged version of the thesis is currently under preparation for publication in the near future.
Ryogen and Mount Hiei focuses on the transformation of the Tendai School from a small and impoverished group of monks in the early ninth century to its emergence as the most powerful and influential school of Japanese Buddhism in the last half of the tenth century—a position it would maintain throughout the medieval period. This is the first study in a Western language of the institutional factors that lay behind the school's success. At its core is a biography of a major figure behind this transformation, Ryogen (912–985). The discussion, however, extends well beyond a simple biography as Ryogen's activities are placed in their historical and institutional context.
Unlike the recluses and eccentrics that have so often attracted Western readers of Buddhism, Ryogen was a consummate politician and builder. Because he lost his major monastic sponsor at an early age, he was forced to find ways to advance his career with little support. His activities reveal much about the path to success for monks during the tenth century. Skill in debate, the performance of Esoteric Buddhist ritual, and strategic alliances with powerful lay and monastic figures were important to his advance. In 966 Ryogen was appointed head of the Tendai School and served until his death nineteen years later. He has been vilified at times for his loyalty to his own faction within Tendai at the expense of other groups. Careful analysis of the political and social factors behind his attitudes, however, places his activities in their appropriate context.
The study concludes with a discussion of the ordinations and roles of nuns during the early Heian period. An examination of Ryogen's close relation with his mother helps define the ambiguities of a school that prohibited women from the precincts of its temple yet performed rituals to insure safe childbirth and frequently attracted their patronage. A number of primary sources are translated in the appendices. (Source: University of Hawai'i Press)
The present work is a valuable edition (in transcription) of the Tibetan text of an early Mahāyāna sūtra of which the original Sanskrit has perished. With this the Chinese versions have been compared and the variants quoted. A most useful feature of the work is the presentation of the Sanskrit equivalents of Tibetan phrases, in particular those with technical meaning. The Sanskritist may thus easily see what precise Sanskrit word corresponded to the Tibetan or to its French translation.
The earliest extant translation of part of the text into Chinese was by Guṇabhadra between A.D. 435 and 443. But, as the text was a source for Asaṅga whose works are known in Chinese in 413–421, a date second to third centuries A.D. is reasonably proposed (p. 24–5)
In his preface M. Lamotte has discussed the texts and commentaries, the title, the importance of the text by reason of its early date and position between the Prajñāpāramitā texts and those of the Vijñānavāda, and has given a detailed analysis of the contents. The author has p. 7 himself rightly recognized how little satisfactory literal renderings of Buddhish technical terms are. (H. W. Bailey, Review of Saṃdhinirmocana Sūtra. L'Explication des Mystères. Bulletin of the School of Oriental and African Studies 8 , no. 4 (1937): 1157.)This is the third volume in the Dalai Lama’s definitive and comprehensive series on the stages of the Buddhist path.
The following is an extract from a review of Self and Non-Self in Early Buddhism by Vijitha Rajapakse published by the Journal of the International Association of Buddhist Studies 8, no.1 (1985): 122–25:
Pérez-Remón's book is analytical in nature, and its immediate aim is to provide an interpretative study of the anattā doctrine as it appears in the earlier parts of the Pali canon, namely the Nikaya literature. He describes the religious views elaborated in these contexts as a soteriology, that is to say a system of moral training which considers salvation to be its prime goal. Buddhist writings on the self, he argues, are not as clear and unambiguous as is often supposed. He does not, in particular, believe that one could regard them in a purely negative light, after the manner of certain Theravada exponents. The use and the import of "self" (attā) and "non-self" (anattā) are of course central to this study. In order to facilitate his inquiry into these key terms, he introduces some important distinctions which appear for the most part to be philosophical in nature. First, there is the distinction between the self in its existential and metaphysical signification; and second, between two senses of the term non-self, one qualified and the other absolute. Previous interpretations of the anattā doctrine have not revolved around distinctions of this kind. Perez-Remon, however, is of the view that it is necessary to focus on them in order to gain a true insight into early Buddhist thinking on the nature and existence of the self.
For the complete review, click hereThis book seeks to explain carefully and sypathetically the Buddhist doctrine of anatta ('not-self'), which denies the existence of any self, soul or enduring essence in human beings. The author relates this doctrine to its cultural and historical context, particularly to its Brahmanical background, and shows how the Theravāda Buddhist tradition has constructed a philosophical and psychological account of personal identity and continuity on the apparently impossible basis of the denial of self. (Source: Cambridge University Press) For relevance to the concept of buddha-nature, see chapter 8, "Momentariness and the bhavaṅga-mind."
A remarkable collection of essays, Shōbōgenzō, "Treasury of the Eye of True Teaching," was composed in the thirteenth century by the Zen master Dôgen, founder of the Sôtô Zen school in Japan. Through its linguistic artistry and its philosophical subtlety, the Shōbōgenzō presents a thorough recasting of Buddhism with a creative ingenuity that has never been matched in the subsequent literature of Japanese Zen. With this translation of thirteen of the ninety-five essays, Thomas Cleary attempts to convey the form as well as the content of Dōgen's writing, thereby preserving the instrumental structure of the original text. Together with pertinent commentary, biography, and notes, these essays make accessible to a wider audience a Zen classic once considered the private reserve of Sōtō monks and Buddhologists. (Source: University of Hawai'i Press)
Our natural awakening—or buddha-nature—is inherent within all of us and waiting to be realized. Buddha-nature has the qualities of both silence and illumination, and by working with silent illumination meditation you can find your own awakening. Distinguished Chan Buddhist teacher Guo Gu introduces you to the significance and methods of this practice through in-depth explanations and guided instructions. To help establish a foundation for realizing silent illumination, he has translated twenty-five teachings from the influential master Hongzhi Zhengjue into English, accompanied by his personal commentary. This book will be an indispensable resource for meditators interested in beginning or deepening their silent illumination practice. (Source: Shambhala Publications)
The main practice in the Kagyü teaching system is Mahamudra. The lineage of Mahamudra chiefly comes through Marpa Lotsawa's two root gurus, Naropa and Maitripa. The texts explained here — A Summary of Mahamudra and The View, Concisely Put — were spoken by Naropa.
Naropa's songs are very important for practitioners of Mahamudra, pithy words, rich with meaning. This is why I chose to teach them during my courses. The songs and my explanations are now translated by lotsawa Erik. These teachings are about essential meditation training. I consider them very important for future students to pay attention to and study. Doing so will greatly benefit one's understanding of the key points of Mahamudra. (Thrangu Rinpoche, foreword, 7)
Voici la première traduction française du Soûtra de l'Entrée à Lankâ (Lankâvatâra) qui, avec le Soûtra des Dix Terres (Dashabhûmika) et le Soûtra du Dévoilement du sens profond (Sandhinirmocana), forme l'assise scripturaire de ce qu'il est commode mais inexact d'appeler l'«idéalisme bouddhiste».
Négation pure et simple des Idées - platoniciennes, cartésiennes ou «modernes» -, cet idéalisme singulier n'est pas le contraire du matérialisme car, s'il ramène effectivement l'être au concept et les choses à la pensée, il n'admet pas non plus la réalité ultime de la conscience ni de tout ce qui entre dans les catégories du spirituel : il s'agit plutôt, comme l'ensemble de la philosophie bouddhiste, d'une dénonciation rationnelle des limites et dangers du réalisme naïf qui semble dominer la pensée humaine.
Manuel de réalisation intérieure, le Lankâ décrit la vacuité de la matière, où il ne voit que les représentations, et la vacuité du psychique, lequel peut se ramener à autant d'idées fictives, avant de proposer une méthode contemplative radicale, fondée sur la «nature de bouddha» en tant que «claire lumière naturelle de l'esprit», dont le chan/zen et le tantrisme sont les applications les plus abouties.
La présente traduction, réalisée sur la version chinoise de Shikshânanda (702), est agrémentée de quelques indispensables notes que devraient compléter les brillantes remarques de Fazang du Huayan, assistant styliste du traducteur, dans ses Mystères essentiels de l'Entrée à Lankâ, à paraître prochainement. (Source: Fayard)The Sūtra of the Unveiling of the Profound Meaning or Saṃdhinirmocana is one of the most important sūtras of the Great Vehicle. It is considered to be the founding text of one of the two main philosophical currents of the Indian Mahâyâna, the idealist current of "Mind-Only" which developed from the 4th century onwards under the influence of Asanga and Vasubandhu. The Sūtra of the Unveiling of the Profound Meaning emphasizes the role of consciousness in the genesis of illusion and a more moderate interpretation of emptiness. But it is presented above all as a meditation manual that will inspire many Indian, Chinese and Tibetan practitioners. The meditations of tranquility (shamatha) and eminent vision (vipashyanâ) are described here with precision, in their relation to the Ten Stages that bodhisattvas must go through to attain the ultimate awakening. The translation presented in this volume was made from the Tibetan version of the 8th century. (Source: Fayard)
The "Stages of the Teachings," or tenrim, genre of Tibetan spiritual writing expounds the Mahayana Buddhist teachings as a systematic progression, from the practices required at the start of the bodhisattva's career to the final perfect awakening of buddhahood. The texts in the present volume each exerted seminal influence in the Tibetan Buddhist tradition. The first text, The Blue Compendium, presents the instructions of the Kadam teacher Potowa (1027/31-1105) as recorded by his student Dölpa (1059-1131). This verse work is followed by Gampopa's (1079-1153) revered Ornament of Precious Liberation, which, with its extensive quotations from the Indian scriptures, remains the most authoritative text on the path to enlightenment within the Kagyü school. The final selection is Clarifying the Sage's Intent, a masterwork by the preeminent sage of the Sakya tradition, Sakya Pandita (1182-1251). (Source: Wisdom Publications) Another version of Holmes's translation of Gampopa's Ornament of Precious Liberation is found in Ornament of Precious Liberation (Holmes).
Geshe Sopa continues his elucidation of Lama Tsongkhapa’s masterwork on the Buddhist path with an explanation of the core meditative practice of śamatha, or calm abiding.
Showing how it is absolutely essential for—and goes hand in hand with—the achievement of insight into reality, he gives practical tips for countering sleepiness, agitation, and their more subtle counterparts. Leading us step by step toward deeper levels of concentration, volume 4 of the Steps on the Path to Enlightenment series brings readers closer to the ultimate goal of śamatha: unlimited and effortless focus. (Source: Wisdom Publications)
In the nearly four decades that have passed since the end of World War II, the study of East Asian Buddhism has made rapid, manifold, and significant advances in the West. One general effect of its remarkable progress, apart from the enormous increment it has produced in the sheer quantity of knowledge, has been to draw the study of Buddhist thought and history away from the obscure periphery of scholarship on China, Japan, and Korea into the very center of those fields of academic focus. Students of East Asian history and culture, therefore, are no longer so inclined as they once were to follow traditional prejudices—e.g., the residual biases of Confucianism or of the European Enlightenment—in regarding Buddhism as an entirely arcane subject beyond the pale of, say, sober Sinology or main-stream Japanology. Rather, it is now widely recognized that Buddhism is a subject worthy of study not only in its own right, as a subtle and sophisticated system of religious belief and practice, but also because of the variety of very consequential roles it has played in the formation of East Asian society and civilization. Conversely, Buddhist Studies itself has begun to outgrow that part of its previous isolation which was self imposed. Buddhist scholars, that is to say, are now less inclined than they once were to abstract their subject from its various, complex, and ever-changing cultural contexts. They are as much interested in exploring the web of its relationships with other components of East Asian civilization as they are in tracing the intricacies of its philology and the internal patterns of its thought.
The factors contributing to this change in the nature and place of East Asian Buddhist Studies are too numerous to list in their entirety, and it is likely that not all of them are yet fully understood. No doubt influential are the new definitions of Religious and Intellectual History that have been entertained throughout the academy. New designs of advanced graduate training in the relevant disciplines and areas have surely also had their effects. However, two rather more specific factors deserve special notice, particularly in view of their relevance to the work here at hand. The first of these that needs to be appreciated is the extent to which western scholars of Chinese, Japanese, and Korean Buddhism have put themselves wisely in debt to Japanese scholarship. The Japanese have led the field of East Asian Buddhist Studies for several generations, and in recent decades they have succeeded in adding to the breadth and depth of their traditional learning in the subject a measure of critical sophistication in Philology and History that has set the standard which all others in the field must match. No
serious work on East Asian Buddhism is now being done in Europe or America that has not been deliberately
informed by the Japanese model. The other particular factor to be noted is the importance of the discovery
and exploitation of previously unknown or very little known primary sources of information. Foremost among
these, of course, are the manuscripts and xylographs of the now well known Tun-huang trove. Of a significance for the study of East Asian Buddhism comparable to the significance of the Dead Sea Scrolls for the early history of Judaism and Christianity, these texts have had especially revolutionary effects upon our
knowledge of the origins and early phases of Ch'an (Zen). Again, it has been Japanese scholars who have
taken the lead in editing, analyzing, and interpreting the hundreds of these texts in Chinese and Tibetan that bear on the early history of Ch'an, but now French scholars are also making very important contributions, and for some years yet to come the study of early Ch'an will continue to be one of the most exciting frontiers of advancement in East Asian Buddhist Studies wherever conducted. Also to be considered are the many other primary sources, apart from the Tun-huang materials, that have come to light in the past forty years or so and are now attracting scholarly attention. One thinks particularly of texts discovered in Korean monastic libraries or in hitherto little explored Japanese collections. These too have helped stimulate the growth and redefinition of East Asian Buddhist Studies that is currently underway.
It is the belief of the editors of the present volume that the essays which comprise it exemplify the trends sketched above. They either broach new topics or address older topics from new theoretical and methodological perspectives, and they are based in large measure on primary literature—much of it from the Tun-huang collection—which has been only recently discovered or which has previously eluded extended investigation. Moreover, all five of the essays are written by scholars who owe much to their Japanese teachers and who try to emulate those teachers in philological and historiographical rigor.
Ch'an and Hua-yen (Kegon) Buddhism have been chosen as the dual focus of this group of studies essentially for three reasons: First, because they
are major traditions of East Asian Buddhist thought and practice which were roughly contemporary with each
other in their origins and which influenced each other in important ways during the early centuries of their
development. Second, because they both loom large as examples of the East Asian transformation of Buddhism, i.e., of the remarkable process by which that originally Indian tradition took on the shape and substance first of a Chinese, and later of a Korean and a Japanese, religion; as such they serve as valuable
The articles by Broughton, Gómez and McRae deal with early Ch'an and are based on texts in Chinese and Tibetan that were found among the Tun-huang manuscripts. All three shed substantively new light on the rise of what was to become one of the most crucial East Asian developments of Buddhism. The articles by Gregory and Gimello treat somewhat of Ch'an but mostly of Hua-yen—the latter especially in its "classical" phase during the eighth and ninth centuries, although they give some attention also to its later influences in other traditions of East Asian Buddhism. The Hua-yen articles are based primarily on materials which have long been available in standard editions of the Chinese Buddhist canon but which have been studied hardly at all in the West and only in the most preliminary way even in Japan. It is hoped that they will show, among other things, that the Hua-yen tradition is something more than its conventional reputation as a purely theoretical and rather cerebral form of Buddhism might lead one to believe.
Four of the five articles are much revised and expanded versions of papers delivered in 1980 at a Conference on East Asian Buddhism held in Los Angeles under the sponsorship of the Kuroda Institute for the Study of Buddhism and Human Values. The fifth, that by Luis Gómez, was especially solicited for the volume well after the conference. All of the articles were designed to comprise a collection that would serve not to introduce, survey, or sum up a field of study but to communicate new and ongoing advanced research. This will be the purpose also of the series, Studies in East Asian Buddhism, which this volume inaugurates. (Gimello, preface, 1983)
Part I of these Studies in Indian and Tibetan Madhyamaka philosophy consists of three sections. The first outlines the history of the Madhyamaka school in Tibet from its origins toward the end of the eighth century until the time it fully assumed its classical form in the early fifteenth century owing to the efforts of Tson kha pa and other eminent masters of approximately that time. An earlier publication, The literature of the Madhyamaka school of philosophy in India (Wiesbaden, 1981), has traced the history of the Madhyamaka school in India beginning with its source, Nāgārjuna, and extending to the early part of the second millennium of the common era when it was establishing itself firmly in Tibet.
Section II investigates the complex, and controversial, problem of whether a (Prāsaṅgika) Mādhyamika may, within the frame of his school's philosophy, assert a thesis (pratijñā) and maintain a philosophical position (pakṣa, mata). It is a reworked and expanded version of an earlier study: 'On the thesis and assertion in the Madhyamaka/dBu ma' in E. Steinkellner and H. Tauscher (ed.), Contributions on Tibetan and Buddhist religion and philosophy (Proceedings of the Csoma de Korös Symposium held at Velm-Vienna, 13-19 September 1981 (Vienna, 1983), pp. 205-241).
Section III concerns the very significant place occupied in Tsoṅ kha pa's Madhyamaka philosophy by the ideas and methods of epistemological and logical system (pramāṇavidyā) of Dharmakīrti. It is an expanded version of a study first published in 1991: 'On pramāṇa theory in Tsoṅ khap pa's Madhyamaka philosophy' in E. Steinkellner (ed.), Studies in the Buddhist epistemological tradition (Proceedings of the Second International Dharmakīrti Conference, Vienna, 11-16 June, 1989, Österreichische Akademie der Wissenschaften, Philosophische-Historische Klasse, Denkschriften, 222. Band (Vienna, 1991), pp. 281-310).
Part II of these Studies will contain annotated translations of Candrakīrti's Sanskrit commentary on Madhyamakakārikā i.1 taken from his renowned Prasannapadā madhyamakavṛttiḥ and of rGyal tshab Dar ma rin chen's Tibetan Summary-Memorandum on the Eight Crucial Points in Madhyamaka philosophy (dKya' gnad/gnas brgyad kyi zin bris). (Source: foreword in Part I)
While preparing a second series of Essays in Zen Buddhism, the author thought it desirable for the reader to know something more about the Laṅkāvatāra than had been sketched out in the First Series. To do this he had to study the sutra more thoroughly, and as he was doing so, his interest in it grew stronger and wider. Then, he came to the conclusion that his study of the Laṅkāvatāra might be published independently and even prior to the second series of Zen essays. The result is this book now before the reader.
The Laṅkāvatāra is a Mahayana text difficult in more than one way to understand perfectly as to its meaning and also in Its proper historical setting. But its importance as giving most of the fundamental tenets of Mahayana Buddhism has urged the author to publish whatever results he has gained so far in his study. They are no doubt short of being quite satisfactory from a strictly scholarly point of view, but the author's earnest wish is to open the way, if he could so hope, for further study and more thoroughgoing investigation of the text. Mahayana Buddhism is
just beginning to be known in the West. As to the appreciation of its full significance we have to wait patiently for some years yet to come.
The first two parts of these Studies were already published In The Eastern Buddhist, but in the present work they have been revised fully and inaccuracies corrected as far as available. The third part is entirely new. As the Studies were not planned out as a whole from the beginning but have grown progressively in the author's mind, some repetitions have become inevitable. The second part dealing with the Laṅkāvatāra containing the philosophy of Zen Buddhism was written first. As it was being revised after its publication in The Eastern Buddhist, Volume IV, Nos. 3-4, for 1928, the thought suggested itself that the sutra must be studied also textually since there are still three Chinese and one (or two) Tibetan translations. The result was the first part of the present work, which appeared as an independent article in The Eastern Buddhist, Volume V, No. 1, for 1929.
The Laṅkāvatāra does not belong exclusively to the Zen school of Buddhism, it is also the common property of the Mahayana. When it is studied apart from Zen, some of the important conceptions developed in the sutra, which do not
necessarily belong to the philosophy of Zen, are to be expounded, however briefly. Hence the third part of the present Studies, entitled "Some of the Important Theories Expounded in the Laṅkāvatāra."
The author has prepared for the benefit principally of
his Japanese and Cbinese readers a glossary of the Sanskrit technical terms found in the book. This he hopes to be of use in their perusal of Sanskrit Buddhist literature and at the same time illustrative of the methods of the Indian-Chinese translators. (Suzuki, preface, v–vi)
This volume examines the historical basis of the debate over sudden versus gradual approaches to enlightenment in Chinese Buddhism, seeing it as part of a recurrent polarity in Chinese history and thought. Sudden and Gradual includes essays by Luis O. Gómez on the philosophical implications of the debate in China and Tibet, Whalen Lai on Taodheng's theory of sudden enlightenment, Neal Donner on Chih-i's system of T'ien-t'ai, John R. McRae on Shen-Hui's sudden enlightenment and its precedents in Northern Ch'an, and Peter N. Gregory on Tsung-mi's theory of sudden enlightenment. (Source: Motilal Banarsidass)
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: Jain Publishing)
(Chu) Tao-sheng stands out in history as a unique and preeminent thinker whose paradigmatic, original ideas paved the way for the advent of Chinese Buddhism. The universality of Buddha-nature, which Tao-sheng championed at the cost of excommunication, was to become a cornerstone of the Chinese Buddhist ideology. This book presents a comprehensive study of the only complete document by Tao-sheng still in existence. (Source: SUNY Press)
This beautifully written work sheds new light on the origins and nature of Mahayana Buddhism with close readings of four well-known texts—the Lotus Sutra, Diamond Sutra, Tathagatagarbha Sutra, and Vimalakirtinirdesa. Treating these sutras as literary works rather than as straightforward philosophic or doctrinal treatises, Alan Cole argues that these writings were carefully sculpted to undermine traditional monastic Buddhism and to gain legitimacy and authority for Mahayana Buddhism as it was veering away from Buddhism’s older oral and institutional forms. His sophisticated and sustained analysis of the narrative structures and seductive literary strategies used in these sutras suggests that they were specifically written to encourage devotion to the written word instead of other forms of authority, be they human, institutional, or iconic. (Source: University of California Press)
The text known as the Dasheng qixinlun (Awakening of Faith in the Mahāyāna) is a short treatise occupying only nine pages in the Taishō edition of the Chinese Tripitaka.[1] The reconstructed Sanskrit title of the work is Mahāyāna-śraddhotpāda-śāstra; it is said to have been written in Sanskrit by Aśvaghosha and translated into Chinese in A.D. 550 by the famous Indian translator of Buddhist texts, Paramārtha. No Sanskrit version of the text exists today, however, and all our knowledge of the work is based on this Chinese version and a second version that dates from a somewhat later period.
The work is a comprehensive summary of the essentials of Mahāyāna Buddhism, the product of a mind extraordinarily apt at synthesis. It begins with an examination of the nature of the Absolute or enlightenment and of the phenomenal world or nonenlightenment and discusses the relationships that exist between them; from there, it passes on to the question of how man may transcend his finite state and
participate in the life of the infinite while still remaining in the midst of the phenomenal order; it concludes with a discussion of particular practices and techniques that will aid the believer in the awakening and growth of his faith. In spite of its deep concern with philosophical concepts and definitions, therefore, it is essentially a religious work, a map drawn by a man of unshakable faith, which will guide the believer to the peak of understanding. But the map and the peak are only provisional symbols, skillful and expedient ways employed to bring men to enlightenment. The text and all the arguments in it exist not for their own sake but for the sake of this objective alone. The treatise is, indeed, a true classic of Mahāyāna Buddhism. (Hakeda, introduction, 1–2)
Taishō 1666
Volume 32
This treatise, The Awakening of Faith, sometimes known by the longer title of The Awakening of Faith in the Mahayana, presents a concise synopsis of both the theoretical and practical aspects of the central ideas of Mahāyāna Buddhism, and has therefore been widely read as an introduction to this branch. A short work, it remains extremely important in the history of Buddhism, having exerted influence in China and Japan on the schools of Hua-yen (Jp. Kegon), T'ien-t'ai (Jp. Tendai), Chan/Zen, Pure Land (Ch. Jìngtǔzōng; Jp. Jōdo Bukkyō), Chên-yen (Jp. Shingon), and more.
However, many questions remain concerning the author and place of composition, including whether it was composed in India or China, and whether the attributive author Aśvaghoṣa lived before or after Nāgārjuna.
Source Skt. *Mahāyānaśraddhotpāda-śāstra, attributed to Aśvaghoṣa. Brought into the Chinese by Paramārtha as Dasheng qixin lun (大乘起信論). 1 fascicle.
Editor’s Note: This is a reprint of the sutra as translated by the late Dr. Yoshito S. Hakeda and originally published by Columbia University Press. This reprint edition retains Dr. Hakeda's chapter and subdivision headings and his commentaries, which are set in italicized paragraphs within the text itself. (Source: BDK America)(From the translator's introduction, v–vi)
This is the title of one of the most important books in the world. A Japanese scholar has translated it The Awakening of Faith. It might also be rendered The Mahayana Faith or The Faith of the New Buddhism.
Its importance is apparent when we consider the fact that of the 26,000 Buddhist monks and nuns in Japan no less than 17,000 of them belong to the Pure Land School and the True School, which regard this book as their fountain and origin.
Its importance is still more apparent when we consider that its doctrines are the fundamental ones of the Mahayana Faith, which is by far the chief school of Buddhism, not only in Japan, but also in China, where are the great majority of the Buddhists of the world. If we estimate the value of books by the number of adherents to their doctrines, then, after the Bible, the Koran, the Confucian Classics, and the Vedas, this volume, about the size of the Gospel of Mark, ranks next, or fifth, among the sacred books of the world.
The great value of the book is also apparent when we remember that the Eastern world had been driven to general despair by the atheistic doctrines of primitive Buddhism, called the Hinayana School, and that it was by the doctrines of this book, which gave rise to the Mahayana School of New Buddhism, that a gospel of great hope was preached to the greater part of the Eastern Asiatic continent. Its new doctrines were that of the One Soul immanent for good in all the universe, that of a Divine Helper of men, of individual immortality and growth in the likeness of God, of the importance of faith in God to produce good works and that of the willingness of the best spirits to make sacrifices to save others—the very subjects which in these modern days still occupy the attention of the most thoughtful men of the world. The book is Brahministic and Buddhistic, Indian and Western in some aspects of philosophic thought. It is profoundly philosophic, reminding one strongly of Hegel, Berkeley and G. Gore in the earlier part, and is as hard to understand as Bishop Butler's famous Analogy; yet very practical in the latter part, therefore it has great importance arising from its high and extensive range of view.
If it be, as it is more and more believed that the Mahayana Faith is not Buddhism, properly so-called, but an Asiatic form of the same Gospel of our Lord and Saviour Jesus Christ, in Buddhistic nomenclature, differing from the old Buddhism just as the new Testament differs from the old, then it commands a world-wide interest, for in it we find an adaptation of Christianity to ancient thought in Asia, and the deepest bond of union between the different races of the East and the West, viz., the bond of a common religion. Both Christianity and the New
Buddhism hold to the transcendent and the immanent forms of God; but the East emphasises more of the immanent form while the West emphasises more of the transcendent. The almost universal reception of the
For the text of these three1 nipâtas of the Aṅgutara Nikâya I have made use of the following manuscripts:
1. T. = Turnour MS. (written in Siṅhalese character)* in the India Office Library.
2. Ba. = No. 2276 (in Siṅhalese writing) of the Oriental MSS. in the Library of the British Museum.
3. Bb.= No. 2412 (in Siṅhalese character) of the same collection.
4. Ph = Phayre MS. (in Burmese writing), in the India Office Library.
5. Com. (1.) Buddhaghosha's Commentary (Turnour collection), in the India Office Library.
6. ,, (2.) A manuscript of the above work in my own collection. It is of the same type as the Turnour copy.
7. Corn. (3.) Buddhaghosha's Commentary), prepared for me with great care by Subhûti Unnânsê. It is a very valuable and accurate manuscript, and contains many variations from (1.) and (2.).
8. D. = A MS. in my own collection purchased from Dr. Rhys Davids.
9. Tr. = A transcript (unpunctuated) of the Copenhagen MS. by Dr. Trenckner.
10. P = Paris MS. used only in the Uddânas.
Nos. 5, 6, 7, 8, 9, and 10 are all in Siṅhalese writing.
11. There is a ṭīka or subcommentary in the British Museum collection but it has not afforded me any help in
settling the text of the Aṅguttara. It contains the first nipâta and the beginning of the second.
There is a very close agreement between the Siṅhalese and Burmese versions of the Aṅguttara-Nikâya; but where they essentially differ, I have, in nearly every case, given the preference to the Siṅhalese readings.
The Siṅhalese manuscripts, as Professor Fausböll long ago pointed out (Ten Jātakas, p. x), often retain older
forms and expressions, which the Burmese replace by more modern, more common, and more regular ones. A few instances of this kind occur in the Aṅguttara.- Thus, for bhecchati (I. v. 1}, Ph. reads bhijjissati, and for paligheda (II. iv. 6) cleverly substitutes baligedha, in which ball gives some sense, though not the exact meaning required.
In one instance I have found in the Phayre MS. a reading borrowed from the explanation in the Commentary (See III, 65, 3, footnote 5).
In difficult or doubtful passages the Burmese manuscripts
rarely render us any trustworthy assistance. Thus, for saṅkasâyanti (III. iv. 9) the reading of all the Siṅhalese copies, and sanctioned by the Saṃyutta-Nikâya, Pk reads saṅghâmayanti. l venture to think that the Siṅhalese reading is the correct one, and that it is not a mistake for saññâyanti
In some few cases the Commentary differs from the received text as in the reading atīthâtuṃ for atīyātum (II. iv. 9), and okkâcita for ukkâcita (II. v. 7). In
other cases it has given us a better reading than that of the received text. See saṅkhepa, III. 62, 3.
The Chinese are said to have a work answering to the
Aṅguttara-Nikâya, which Professor Beal calls the "Add-0ne-Āgama."1 We have, however, no means of verifying this statement, as we have no published specimens of a Chinese Aṅguttara to compare with the Pāli version.
In Professor Beal's "Catena of Buddhist Scriptures from the Chinese," we have some quotations from a work called the "Sian-chi-Kwan," written by Chi-kai, the founder of the Tian-tai sect. The extract on p. 258, entitled "On Chiding the Evil Desires," resembles very closely the first ten suttas of the Paṭhana-vagga (pp. 1, 2) mixed up with some commentator's remarks and illustrative stories; but the Chinese stories are not the same as those told by
Buddhaghosha. The chapter on p. 261, "Casting Away Hindrances," looks much like an expansion of the Nirvāṇapahâna-vagga (I. ii. 1-10).
The Chinese may have had an Aṅguttara, but it probably bore no closer likeness to the Pāli work so called than the Dhammapada translated by Professor Beal resembles the text edited by Professor Fausböll.
In the Samacitta-vagga (II. iv. 2) of the Aṅguttara there is a very interesting little sutta on filial piety in which it is insisted that no adequate return can be made by children to their parents, even though they should perform for them the most menial offices. The sutta also points out the duty of children to look after the spiritual welfare of their parents. (see also III. 31). There seems to be some reminiscence of a northern version of this sutta in Japanese Buddhist books. The San-kai-ri quotes the Bussetsu Ko-ko-kio as the authority for the following piece of advice to dutiful children:—"Although a man should provide for his parents a hundred kinds of the choicest food suited to the palate, and though he caused their bodies to be arrayed in magnificent garments, and though he bear them on his
shoulders from place to place, and furnish them with every sort of amusement and happiness, . . . beyond all this they should ever seek to induce them to render due homage to the three precious things—Buddha, Buddhist rites, and the priests—and also realize clearly their future destination."
In regard to this subject the Fubo-on Ju-kió has a remark that I have met with somowhere in Pāli, "that if one were to estimate the value of one sho (about a quart and a half) of the mother's milk, it would be more than ten thousand eight hundred and fifty kokus of rice; and if estimated in rice stalks, it would make twenty-three thousand bundles; and if calculated in linen cloth, it would be more than three thousand three hundred and seventy steps or measure" (The Chrysanthemum, a monthly magazine for Japan and the Far East, April 1882 pp. 172, 173).
In the Pāli Text Society's Journal for 1885 I have
discussed the modern versions of the interesting story of "Death's Messengers" in the Devadûta-vagga III. 35, 1–4.
But of these and other interesting matters I shall have more to say when the Aṅguttara-Nikâya is completed ; the present installment, however, will show the necessity of publishing the whole as soon as possible.
The Siṅhalese MSS. contain, at the end of the Tika-nipâta, Uddânas for the first three nipâtas. The Phayre MS.
has an Uddânas only for the Tika-nipâta.
The text of these Uddânas is corrupt in many places, and though it has been compared with the vaggas themselves, it is still not free from error.
The Tika-nipâta Uddâna does not go beyond the Maṅgala-vagga.
The Acelaka-vagga probably included only suttas 151, 152; so that the ten suttas 153-162 made a second vagga, while No. 163 constituted a third vagga, a mere "tag", as at the end of the Atthavasa-Vagga, II. xvii, 3, 4, 5, p. 100. (Morris, preliminary remarks, vii–xii)
Notes
1. An edition of the first two nipātas was issued by the Pāli Text Society among the publications of 1883; but it was not well received on account of the numerous contractions used in the text. In the present work only a few po's or . . . . have been employed.
The Blue Annals is a landmark in the historical literature of Tibet composed by a well known scholar and translator Gos lo-tsa-ba-gZon-nu dpal (1392-1481 A.D.). It is the main source of information for all later historical compilations in the Land of Snows. This work is invaluable inasmuch as it establishes a firm chronology of events of Tibetan history and works out in detail the list of the names of famous religious teachers and their spiritual lineage. The work is divided into fifteen chapters, each dedicated to the history of a particular school or sect of Tibetan Buddhism. It provides a comparative study of the chronological data given by T`ang Annals, Blue Annals, and Tunhuang chronicles. The Blue Annals appears to be a faithful reproduction of the list given in the T`ang Annals with minor differences. The book concludes with the portrayal of the origin, etc. of the communities of the four schools. It contains indexes for Sutras and Sastras, Personal Names and Book Titles and Personal Names (Tibetan), etc. (Source)
The Brahmā’s Net Sutra is the primary extant vinaya text that articulates a set of precepts from a Mahayana perspective, mainly intended for "bodhisattva practitioners" primarily householders, rather than renunciant monks or nuns. Before the appearance of this text the monastic rules and regulations in East Asian Buddhism were defined fully by the "Hinayana" vinaya, most importantly the Four-part Vinaya associated with the Dharmaguptaka school in India. With the appearance of the Brahmā’s Net Sutra many East Asian schools diversified their precept practices, with some groups of practitioners taking up either set of precepts, often utilizing both.
Composed in China around 420, the Brahmā’s Net Sutra is based on various contemporary Mahayana and Hinayana vinaya writings and includes extensive discussion of indigenous Chinese moral concepts such as filial piety, etc. The text is based in the same mainstream Mahayana thought of the Flower Ornament Sutra (Huayan jing), the Nirvana Sutra (Niepan jing), and the Sutra for Humane Kings (Renwang jing). In fact, the extent of the Brahmā's Net Sutra's agreement with the Flower Ornament Sutra is so pronounced that it is regarded as the "concluding sutra" of the latter.
Long thought to be the Skt. Brahmajāla-sūtra translated by Kumārajīva into the Chinese as Fanwang jing (梵網經), the work is now seen within modern scholarship as composed in China around 420, based on various Mahayana and Hinayana vinaya writings available at that time. 2 fascicles. (Source: BDK America)One of the fundamental tenets of Mahayana Buddhism animating and grounding the doctrine and discipline of its spiritual path, is the inherent potentiality of all animate beings to attain the supreme and perfect enlightenment of Buddhahood. This book examines the ontological presuppositions and the corresponding soteriological-epistemological principles that sustain and define such a theory. Within the field of Buddhist studies, such a work provides a comprehensive context in which to interpret the influence and major insights of the various Buddhist schools. Thus, the dynamics of the Buddha Nature, though non-thematic and implicit, is at the heart of Zen praxis, while it is a significant articulation in Kegon, Tendai, and Shingon thought. More specifically, the book seeks to establish a coherent metaphysics of absolute suchness (Tathatā), synthesizing the variant traditions of the Tathagata-embryo (Tathāgatagarbha) and the Storehouse Consciousness (Ālayavijñāna).
The book's contribution to the broader field of the History of Religions rests in its presentation and analysis of the Buddhist Enlightenment as the salvific-transformational moment in which Tathatā 'awakens' to itself, comes to perfect self-realization as the Absolute suchness of reality, in and through phenomenal human consciousness. The book is an interpretation of the Buddhist Path as the spontaneous self-emergence of 'embryonic' absolute knowledge as it comes to free itself from the concealments of adventitious defilements, and possess itself in fully self-explicitated self-consciousness as the 'Highest Truth' and unconditional nature of all existence; it does so only in the form of omniscient wisdom.
This text consists of a 1996 interview that Dr. Peter Michel conducted with the Dalai Lama in German and was translated into English later.
Tathagatagarbha—Buddha Nature—is a central concept of Mahayana Buddhism crucial to all the living practice traditions of Tibetan and Zen Buddhism. Its relationship to the concept of emptiness has been a subject of controversy for seven hundred years. Dr. Hookham's work investigates the divergent interpretations of these concepts and the way the TIbetan tradition is resolving them.
In particular she does this with reference to the only surviving Indian commentary on the Tathagatagarbha doctrine, the Ratnagotravibhaga. This text addresses itself directly to the issue of how to relate the doctrine of emptiness (the illusory nature of the world) to that of the truly existing, changeless Absolute (the Buddha Nature).
This is the first work by a Western writer to present an analysis of the Shentong tradition based on previously untranslated sources. The Shentong view rests on meditative experience that is inaccessible to the conceptualizing mind. It is deeply rooted in the sutra tradition of Indian Buddhism and is central to an understanding of the Mahamudra and Dzogchen traditions and Tantric practice among the Kagyupas and Nyingmapas.
(Source: SUNY Press)The Buddha from Dölpo is a revised and enlarged edition of the only book about the most controversial Buddhist master in the history of Tibet, Dölpopa Sherab Gyaltsen (1292-1361), who became perhaps the greatest Tibetan expert of the Kālacakra, or Wheel of Time, a vast system of tantric teachings. Based largely on esoteric Buddhist knowledge from the legendary land of Shambhala, Dölpopa's insights have profoundly influenced the development of Tibetan Buddhism for more than 650 years.
Dölpopa emphasized two contrasting definitions of the Buddhist theory of emptiness. He described relative phenomena as "empty of self-nature," but absolute reality as only "empty of other," i.e., relative phenomena. He further identified absolute reality as the buddha nature, or eternal essence, present in all living beings. This view of an "emptiness of other," know in Tibetan as shentong, is Dölpopa's enduring legacy.
The Buddha from Dölpo contains the only English translation of three of Dölpopa's crucial works. A General Commentary on the Doctrine is one of the earliest texts in which he systematically presented his view of the entire Buddhist path to enlightenment. The Fourth Council and its Autocommentary (which was not in the first edition of this book) were written at the end of his life and represent a final summation of his teachings. These translations are preceded by a detailed discussion of Dölpopa's life, his revolutionary ideas, earlier precedents for the shentongview, his unique use of language, and the influence of his theories. The fate of his Jonang tradition, which was censored by the central Tibetan government in the seventeenth century but still survives, is also examined. (Source: Shambhala Publications)In clear language, James William Coleman guides us through the ancient sutras that preserve the Buddha’s message, illuminating their meaning for today’s world and tying the Buddha’s wisdom together for us. The book concludes with chapters from two great teachers, Reb Anderson from the Zen tradition and Lama Palden from the Tibetan Buddhist tradition, on how to use meditation to bring the Buddha’s wisdom into our daily lives. (Source: Wisdom Publications)
This book presents an influential and extraordinary teaching of the Kagyü tradition of Tibetan Buddhism known as the Single Intention by the master Drigung Kyobpa Jikten Sumgön (1143–1217), along with its chief commentaries, principally the Light of the Sun by Rikzin Chökyi Drakpa (1595–1659).
Early in the history of the Kagyü school, the teachings of Jikten Sumgön were condensed into 150 core formulations called vajra statements. These pithy, revelatory statements comprise the Single Intention (Dgongs gcig), which presents the thought of the Buddha and the nature of the ineffable (brjod du med pa) in concise and direct expression. The Single Intention weaves the thread of ineffable mahāmudrā through the entire fabric of Buddhism. It presents mahāmudrā as pervading disciplined conduct, meditative concentration, and discriminative knowledge; ground, path, and result; view, practice, and conduct; and the “three vows” of prātimokṣa, of the bodhisattvas, and of mantra. Jikten Sumgön teaches how the fundamental values and insights revealed by the Buddha are woven into reality and therefore accessible to all.
This book contains many valuable contributions. It places the Śrīmālādevīsūtra in the early development of the Mahāyāna and includes surveys of earlier translations of key terms and an overview of tathāgathagarbha theory. Paul points out the key role that the bodhisattvas play for sentient beings as guides in the transition from ordinary being to buddha. The Śrīmālā, although it affirms that all beings share the same buddha-nature and emphatically embraces the idea of a Single Vehicle, nevertheless asserts that śrāvakas and pratyekabuddhas cannot comprehend the needed steps to shed adventitious stains and reveal the intrinsic purity of mind; only bodhisattvas can. Paul notes that while the Lotus Sūtra proclaimed the universal salvation via the Single Vehicle, and the Tathāgathagarbhasūtra proclaimed universal buddha-nature, it was the Śrīmālā that first combined those concepts. (Alex Gardner, 2018)
Madhyamaka, the "philosophy of the middle," systematized the Buddha's fundamental teaching on no-self with its profound non-essentialist reading of reality. Founded in India by Nāgārjuna in about the second century C.E., Madhyamaka philosophy went on to become the dominant strain of Buddhist thought in Tibet and exerted a profound influence on all the cultures of East Asia. Within the extensive Western scholarship inspired by this school of thought, David Seyfort Ruegg's work is unparalleled in its incisiveness, diligence, and scope. The Buddhist Philosophy of the Middle brings together Ruegg’s greatest essays on Madhyamaka, expert writings which have and will continue to contribute to our progressing understanding of this rich tradition. (Source: Wisdom Publications)
A methodical examination of Indian teaching about the tathāgatagarbha (“Buddha-nature”) and foundational Buddhist teachings about 'not-self' (anātman). In 2021 The Buddhist Self was awarded the Toshihide Numata Book Award.
This is the story of fifth century CE India, when the Yogacarin Buddhists tested the awareness of unawareness, and became aware of human unawareness to an extraordinary degree. They not only explicitly differentiated this dimension of mental processes from conscious cognitive processes, but also offered reasoned arguments on behalf of this dimension of mind. This is the concept of the 'Buddhist unconscious', which arose just as philosophical discourse in other circles was fiercely debating the limits of conscious awareness, and these ideas in turn had developed as a systematisation of teachings from the Buddha himself. For us in the twenty-first century, these teachings connect in fascinating ways to the Western conceptions of the 'cognitive unconscious' which have been elaborated in the work of Jung and Freud.
This important study reveals how the Buddhist unconscious illuminates and draws out aspects of current western thinking on the unconscious mind. One of the most intriguing connections is the idea that there is in fact no substantial 'self' underlying all mental activity; 'the thoughts themselves are the thinker'. William S. Waldron considers the implications of this radical notion, which, despite only recently gaining plausibility, was in fact first posited 2,500 years ago. (Source: Routledge)
This is the first complete, critical English translation of the Cakrasamvara Tantra, also known as the Śrīherukābhidhāna and Laghusamvara. Composed in India during the eighth century, this text is a foundational scripture of one of the most important Indian Buddhist tantric traditions, as evidenced by the vast number of commentaries and ritual literature associated with it. Along with the Hevajra Tantra, it is one of the earliest and most influential of the Yoginī Tantras, a genre of tantric Buddhist scripture that emphasizes female deities, particularly the often fiercely depicted Yoginīs and Ḍākinīs.
Madhyamaka is a potent and universally accessible means of calming out suffering and awakening to our innate wisdom. The Center of the Sunlit Sky artfully rescues this brilliant teaching from its unwarranted reputation for intellectual opacity and reinstates it as a supremely practical toolkit for everyday living. The aim of this book is to take Mahyamaka out of the purely intellectual corner into which it–unjustly–gets boxed. It is an attempt to show how Madhyamaka actually addresses and works with all of our experiences in life.
The book follows the original Indian sources as well as the standard commentaries on Madhyamaka in the Kagyü School of Tibetan Buddhism. At the same time, these materials are adapted for a contemporary audience, combining the familiar sharpness of Madhyamaka reasonings (launching a massive assault on our cherished belief systems) with exploring the practical relevance of the Madhyamaka way of mind training.
Part One of the book, "The General Presentation of Madhyamaka in the Kagyü Tradition," provides an overview of the transmission of Madhyamaka from India to Tibet and its relation to Vajrayāna and Mahāmudrā, followed by a general presentation of Madhyamaka in terms of ground, path, and fruition. Further chapters are devoted to the Autonomist-Consequentialist distinction, the controversial issue of "Shentong-Madhyamaka," the distinction between expedient and definitive meaning, and a penetrating presentation of the major differences between the Eight Karmapa's and Tsongkhapa's interpretations of Madhyamaka.
Part Two consists of a brief introduction to the Bodhicaryāvatāra and a translation of the Second Pawo Rinpoche's commentary on its ninth chapter (on knowledge).
(Source: book jacket)Lord Buddha taught the dharma in three main phases of teaching called the three dharmachakras or the three 'turnings of the wheel of dharma'. The first dharmachakra expounded the 'Four Truths of the Realised', the 'Eightfold Path of the Realised' and other fundamental principles, thereby making clear what suffering is, what causes such suffering, what really constitutes a definitive end (cessation) to suffering and what the means are for achieving this definitive end. The teachings given in this first phase are the easiest to understand.
The second dharmachakra, also referred to as the 'middle turning' or the 'dharmachakra of no-characteristics', demonstrated the illusory nature of everything and placed the teachings of the first dharmachakra in a much less concrete perspective; suffering was no longer something to be doted with existential reality and the fundamental statements of voidness (śūnyatā) - 'form not existing', 'sound not existing' etc. - were postulated to show the void nature of everything. In the third dharmachakra the 'true nature' of everything was explained - not just voidness, in the sense of complete absence or
negation, but a void nature, resplendent with all qualities, naturally present, which is the essence of all beings; their buddha-nature. Since this is the very nature of all beings then by working on it anyone of them can reveal the enlightened wisdom that is inherent to that
nature.
The subject matter of these three dharmachakras was commented upon and cross-referenced in the many treatises (śāstra) composed by
buddhist scholars after the Buddha's parinirvāṇa. Maitreya composed five encyclopaedic śāstra of which this Mahāyāna Uttara Tantra Śāstra is one. Its teachings are those of the third dharmachakra. Many commentaries have been written for Maitreya's text, transmitted into
In 1838, Choying Tobden Dorje, a Buddhist yogi-scholar of eastern Tibet, completed a multivolume masterwork that traces the entire path of the Nyingma tradition of Tibetan Buddhism from beginning to end. Written by a lay practitioner for laypeople, it was intended to be accessible, informative, inspirational, and above all, practical. Its twenty-five books, or topical divisions, offer a comprehensive and detailed view of the Buddhist path according to the early translation school of Tibetan Buddhism, spanning the vast range of Buddhist teachings from the initial steps to the highest esoteric teachings of great perfection. Choying Tobden Dorje’s magnum opus appears in English here for the first time. An Overview of Buddhist Tantra is the fourteenth volume from this collection and the first in the series to focus on tantra. Whereas previous volumes presented the general exoteric teachings of Buddhism, this work outlines the esoteric practice of tantra according to the Nyingma system. The author defines the parameters of tantra by dividing the work into outer and inner tantras, and concludes with explaining the result of the tantric path—enlightenment itself. Designed to be a companion for dedicated practitioners who receive direct instructions from a qualified teacher, this work is a comprehensive manual that provides the foundation for understanding the genuine and profound teachings of Buddhist tantra. (Source: Shambhala Publications)
In 1838, Choying Tobden Dorje, a yogin and scholar of northeastern Tibet, completed a multivolume masterwork that traces the entire path of the Nyingma tradition of Tibetan Buddhism from beginning to end. Written by a mantra practitioner for the benefit of mantra practitioners living among the lay community, it was intended to be informative, inspirational, and above all, practical. Its twenty-five books, or topical divisions, offer a comprehensive and detailed view of the Buddhist path according to the early translation school of Tibetan Buddhism, spanning the vast range of Buddhist teachings from the initial steps to the highest esoteric teachings of great perfection. Choying Tobden Dorje’s magnum opus appears in English here for the first time. Books 15 to 17: The Essential Tantras of Mahayoga is presented in two volumes and concerns the first of the three classes of inner tantra. It presents the entire text of the Guhyagarbha Tantra, in Tibetan and English, together with the interlinear sections of one of its most important commentaries, Dispelling the Darkness of the Ten Directions, by the outstanding fourteenth-century master Longchen Rabjam. Also included is Choying Tobden Dorje’s rewriting of Candragomin’s inspirational Extensive Commentary on the Sublime Litany of the Names of Manjushri. (Source: Shambhala Publications)
In the past European scholars have tended to treat both Madhyamaka and Yogācāra as separate and fundamentally opposed trends in Mahāyāna Buddhist thought. Drawing heavily on early textual evidence this work questions the validity of such a 'Mahāyāna schools' hypothesis.
By down-playing the late commentorial traditions, the author attempts a general reappraisal of the epistemological and ontological writings of Nāgārjuna, Asaṅga and Vasubandhu. He concludes that the overlap in all areas of doctrine is significant, but particularly with respect to the teachings on the levels of truth, the enlightened and unenlightened states, the status of language and the nature of reality
The Crystal Mirror of Philosophical Systems, by Thuken Losang Chökyi Nyima (1737–1802), is arguably the widest-ranging account of religious philosophies ever written in pre-modern Tibet. Like most Tibetan texts on philosophical systems, this work covers the major schools of India, both Buddhist and non-Buddhist, but then goes on to discuss in detail the entire range of Tibetan traditions as well, with separate chapters on the Nyingma, Kadam, Kagyü, Shijé, Sakya, Jonang, Geluk, and Bön schools. Not resting there, Thuken goes on to describe the major traditions of China—Confucian, Daoist, and the multiple varieties of Buddhist—as well as those of Mongolia, Khotan, and even Shambhala. The Crystal Mirror of Philosophical Systems is unusual, too, in its concern not just to describe and analyze doctrines, but to trace the historical development of the various traditions. The Crystal Mirror of Philosophical Systems is an eloquent and erudite presentation exploring the religious history and philosophical systems of an array of Asian Cultures—and offering evidence that the serious and sympathetic study of the history of religions has not been a monopoly of Western scholarship. (Source: Wisdom Publications)
Buddhism in China during the late Qing and Republican period remained a powerful cultural and religious force. Francesca Tarocco is a rising star in this field and offers an innovative high-quality piece of work that presents a new perspective on the influence of Buddhism on Chinese culture. Drawing on scarcely analyzed historical and archive sources, including photographs and musical scores, Tarocco adeptly argues that Chinese Buddhism played a more vital role in shaping Chinese culture than previously assumed. This enlightening study fills a significant gap in the field of Chinese Buddhist history. Focusing on the cultural side of Buddhism, it adds breadth and balance to studies in Buddhism as a whole, appealing to professionals and academics with an interest in Buddhism and Chinese Buddhist history. (Source: Routledge)
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. (Source Accessed June 28, 2021)
A critical edition of Nāgārjuna's In Praise of Dharmadhātu produced from a Sanskrit manuscript recently discovered in Tibet.
This book investigates Mikyö Dorje’s biographies and carries out case studies of some of his mahāmudrā (Great Seal) teachings, Buddhist instructions for the acquisition of meditative insight. After surveying a variety of textual sources for the study of the Karmapa’s life and works, this book shows how he developed into one of the most productive scholars of his tradition, who, located within the shifting religious and political hegemonies of his time, managed to acquire a status of singular importance to his school. Rheingans then goes on to analyse Mikyö Dorje’s mahāmudrā teachings by examining selected texts that contain such instructions in historical and doctrinal context. This study contends that the Kagyüpa mahāmudrā constitutes less a static system than an independent key instruction to be adapted by the guru to different students’ requirements and are thus chiefly characterised by didactic pragmatism. (Source: Projekt Verlag)
Jamgön Kongtrül's Treasury of Knowledge in ten volumes is a unique encyclopedic masterpiece embodying the entire range of Buddhist teachings as they were presented in Tibet. Tibetan Buddhist teachers expected their students to study Buddhist philosophical texts as well as practice reflection and meditation; present-day students have also realized that awakening has its source in study as well as in reflection and practice. The Elements of Tantric Practice sets forth the essential components of the path of highest yoga tantra, a system of meditation that unites wisdom and compassion in its two phases of practice. The first phase, that of creation, relies primarily on the use of the imagination to effect personal transformation. The phase of completion allows the practitioner to perfect the process of transformation by training in methods that manipulate the energies and constituents of the mind and body. The result of this path is the direct experience of the fundamental nature of mind and phenomena. The Elements of Tantric Practice concerns the meditative processes of the inner system of secret mantra—that of highest yoga tantra—and is based primarily on tantric sources. The author introduces the subject by describing the path of tantra and its underlying principles. The main body of the book deals with two major elements essential to all highest yoga tantras: the practice of the creation phase and that of the completion phase. For the first phase, Kongtrül describes the visualization sequences in which ordinary perceptions are transformed into the forms of awakening and explains how these practices purify the stages of cyclic existence—life, death, and rebirth. The creation phase prepares the practitioner for the techniques of the completion phase, which entail focusing directly on the channels, winds, and vital essences that form the subtle body. Kongtrül presents the key elements of a variety of tantras, including the Guhyasamaja and Yamari, belonging to the class of father tantras and the Kalachakra Hevajra Chakrasamvara Mahamaya Buddhakapala and Tara mother tantras. All these tantras share a common goal: to make manifest the pristine awareness that is the union of emptiness and bliss. (Source: Shambhala Publications)
Jeffrey Hopkins continues his groundbreaking exploration of the Jo-nang-ba sect of Tibetan Buddhism with this revelatory translation of one of the seminal texts from that tradition. Whereas Dol-bo-ba's massive Mountain Doctrine authenticates the doctrine of other-emptiness through extensive scriptural citations and elaborate philosophical arguments, Taranatha's more concise work translated here situates the doctrine of other-emptiness within the context of schools of tenets, primarily the famed four schools of Tibetan Buddhism, through comparing the various schools' opinions on the status of the noumenon and phenomena. Also included is a supplementary text by Taranatha which presents the opinions of a prominent fifteenth-century Sakya scholar, Shakya Chok-den, and contrasts them with those of the leading Jo-nang-ba scholar Dol-bo-ba. (Source: Back Cover)
Known in Chinese as Hua-yen and in Japanese as Kegon-kyo, the Avatamsaka Sutra, or Flower Ornament Scripture, is held in the highest regard and studied by Buddhists of all traditions. Through its structure and symbolism, as well as through its concisely stated principles, it conveys a vast range of Buddhist teachings.
This one-volume edition contains Thomas Cleary's definitive translation of all thirty-nine books of the sutra, along with an introduction, a glossary, and Cleary's translation of Li Tongxuan's seventh-century guide to the final book, the Gandavyuha, "Entry into the Realm of Reality." (Source: Shambhala Publications)
This book contains an extensive study and a translation of the Vajrasamādhi Sūtra and makes a convincing argument to rethink the "national lines of argument" that had previously dominated discussions of East Asian Buddhist traditions. Buswell shows how Chan developed in multiple communities; it was not a Chinese phenomenon that was then exported to Korea and Japan. He also shows how the scripture is firmly in the Chinese Yogācāra tradition of Paramārtha, containing an extensive discussion of "immaculate consciousness" (amalavijñāna), the ninth consciousness which unites saṃsāra and nirvāṇa in a "single taste." Buswell draws on Japanese scholarship, such as that by Mozuno Kōgen, who first concluded that the sūtra was an apocryphon.
Tantra in Tibet is the first volume in The Great Exposition of Secret Mantra series in which the Dalai Lama offers illuminating commentary on Tsongkhapa’s seminal text on Buddhist tantra. It is followed by Volume II: Deity Yoga and Volume III: Yoga Tantra. This revised work describes the differences between the Great Vehicle and Lesser Vehicle streams in the sutra tradition, and between the sutra tradition and that of tantra generally. It includes highly practical and compassionate explanations from H.H. the Dalai Lama on tantra for spiritual development; the first part of the classic Great Exposition of Secret Mantra text; and a supplement by Jeffrey Hopkins on the difference between the Vehicles, emptiness, psychological transformation, and the purpose of the four tantras. (Source: Shambhala Publications)
"I will speak a little about how to destroy one's clinging to the notion of reality with the great medicine, bodhichitta, the essence of the Mahayana path, the road travelled by all the buddhas and bodhisattvas. Keep this in mind when in dire straits upon the vast plain of clinging to life's appearances."
So begins THE GREAT MEDICINE: A Remedy that Conquers Clinging to Reality, a moving text written in verse by Shechen Gyaltsap Gyurme Pema Namgyal. Shechen Rabjam Rinpoche's commentary explores the foundation of awakened mind, the inner workings of loving kindness and compassion, the view of emptiness, and the practical applications of this understanding on the path. Rinpoche's teaching style is refreshing and direct, using examples from his own experience and anecdotes about his teachers and the lineage to illustrate the importance of mingling the Buddhist teachings into ones own life.
"We need to gain real experience with these valuable instructions and integrate them into our lives. Doing so is the only reason to study them. The result of spiritual practice should be our inner transformation into a better human being. After years of practice we should gain a sense of inner peace and become less vulnerable to outer circumstances. Inner freedom, relaxed and open happiness, as well as joy will arise when negative emotions and mental confusions disappear. In contrast, we will have missed the point of the practice if our mental poisons remain all-powerful, torment us constantly, and cause us to remain preoccupied with ourselves."
Shechen Gyaltsap Gyurme Pema Namgyal, (1871-1926) was one of the most learned and accomplished practitioners of his time. His 13 volumes of writings contain many lucid and profound commentaries. He was the root teacher of Dilgo Khyentse Rinpoche.
The 7th Shechen Rabjam Rinpoche, born in 1966, is the grandson and spiritual heir of Dilgo Khyentse Rinpoche. He is the abbot of Shechen Monasteries and Nunnery in Nepal, India, and Bhutan and the founder of a number of on-going humanitarian projects. (Source: Back Cover)Abstract
Second only to the famous Rin chen bzang po (958–1055) in receiving the title of a "Great Translator" (lo chen) during the period of the "Later Propagation" (phyi dar) of Buddhism in Tibet, rNgog lo tsā ba Blo ldan shes rab (or rNgog lo) was one of the most influential figures in the establishment of Tibetan Buddhist scholasticism. After having devoted seventeen years of his life to the study of Sanskrit under scholars in Kashmir, India and Nepal, he became renowned for his more than fifty painstaking translations and revisions of Buddhist scriptures. Apart from being the foremost Tibetan translator of works on Buddhist logic and epistemology (Pramāṇa), rNgog lo’s activities as a commentator and teacher are regarded as fundamental for the later development of this field of learning in Tibet, and his tradition came to be well-known in Tibetan literature as the "rNgog tradition" (rngog lugs). This book presents a detailed examination of rNgog lo's life based on the available Tibetan accounts, including his biography (rnam thar) written by Gro lung pa Blo gros 'byung gnas (fl. late 11th to 12th c.). Annotated translations of great parts from the latter work (one of the earliest surviving examples of the rnam thar genre, possibly unique regarding its complicated and elegant style) are included in the book. rNgog lo's oeuvre as a translator and writer is dealt with in detail, making the book an important source on this hitherto little studied scholar and his tradition. (Source Accessed July 24, 2020)
What would be the practical implications of caring more about others than about yourself? This is the radical theme of this extraordinary set of instructions, a training manual composed in the fourteenth century by the Buddhist hermit Ngulchu Thogme, here explained in detail by one of the great Tibetan Buddhist masters of the twentieth century, Dilgo Khyentse. In the Mahayana tradition, those who have the courage to undertake the profound change of attitude required to develop true compassion are called bodhisattvas. Their great resolve—to consider others’ needs as paramount, and thus to attain enlightenment for the sake of all living creatures—carries them beyond the limits imposed by the illusions of “I” and “mine,” culminating in the direct realization of reality, transcending dualistic notions of self and other. This classic text presents ways that we can work with our own hearts and minds, starting wherever we find ourselves now, to unravel our small-minded preoccupations and discover our own potential for compassion, love, and wisdom. Many generations of Buddhist practitioners have been inspired by these teachings, and the great masters of all traditions have written numerous commentaries. Dilgo Khyentse’s commentary is probably his most extensive recorded teaching on Mahayana practice. (Source: Shambhala Publications)
The Heart of Dogen's Shobogenzo provides exhaustively annotated translations of the difficult core essays of Shobogenzo, the masterwork of Japanese Zen master Dogen Kigen, the founder of Soto Zen. This book is centered around those essays that generations have regarded as containing the essence of Dogen's teaching. These translations, revised from those that first appeared in the 1970s, clarify and enrich the understanding of Dogen's religious thought and his basic ideas about Zen practice and doctrine. Dogen's uncommon intellectual gifts, combined with a profound religious attainment and an extraordinary ability to articulate it, make Shobogenzo unique even in the vast literature the Zen school has produced over the centuries, securing it a special place in the history of world religious literature. (Source: SUNY Press)
The perfect Buddha Shakyamuni gave us, his disciples, boundless Dharma Wheels each in accordance with our various capacities and inclinations. The quintessence of all these teachings is the third turning of the Dharma Wheel, called the 'final set of teachings on the complete and total uncovering.' This is the Vajrayana approach to the definitive meaning that takes the fruition as the path, wherin the crucial points of how to apply its view and meditation training are shown. This know-how for bringing this definitive meaning into our experience is found in a text entitled The Unchanging Convergence, which here, in English, is called The Heart of the Matter.
The author, Tsele Natsok Randröl, was born in the snowy land of Tibet. It was through study and reflection that he first unraveled the key points of everything that there is to know. Having brought forth realization through meditation training, he became known as a great pandita and siddha, a learned and accomplished master.
Among his various instructions, The Heart of the Matter is both concise and comprehensible. Not only does it contain all the vital points of the Buddha's words but, in particular, it lucidly and precisely covers the definitive meaning of the view, meditation, conduct and fruition, in their entirety, so that their practice can take effect and mature in our minds. (Source: The Heart of the Matter, introduction, 7–8)In this groundbreaking work, the author presents a full translation of, and commentary on, the Hevajra tantra, providing not only deep insight into arguably the most important surviving tantric Buddhist text but also placing the entire corpus of such works into a more accurate context.
Snellgrove presents the Hevajra tantra, and tantric texts of this class, not as degenerate products of a faith at the time in terminal decline in India—as has often beeb claimed by puritanical scholars—but rather as a wholly legitimate expression of esoteric ritual and meditative practice developed as a natural evolution within the madhyamaka tradition.
While based primarily on Nepalese manuscript editions of the text, Snellgrove makes extensive reference to the Tibetan translation as well as to extant Indian commentaries. The first half of the work comprises an introduction and the actual translation with detailed annotations, while the second consists of the Romanized original Sanskrit and Tibetan texts and an extensive glossary. (Source: Back Cover)
The Jewel Ladder (Rin-chen them-skas) is a short and comprehensive Nyingma Lamrim for beginners by Minling Terchen Gyurme Dorjee (1643–1714), commonly known as Terdak Lingpa, one of the foremost early master-scholars of Tibet, who was both a teacher and disciple of the Great Fifth Dalai Lama.
The text introduces us to the preliminaries of the Buddhist practice required for higher spiritual development such as the four basic ways of concentrating one's mind on the Dharma and the Four Noble Truths.
This commentary by Khamtrul Rinpoche given in simple and lucid language unravels the gist of the Rin-chen them-skas. Appended at the end of the book is a guide to the voluminous Nyingma Lamrim (Kun-bzang bla-ma'i zhal-lung). (Source: Back Cover)
In this skillful translation, Herbert Guenther offers English-speaking readers sGam.po.pa's comprehensive and authoritative exposition of the stages of the Buddhist path. A masterly survey of Tibetan Buddhism, The Jewel Ornament of Liberation explains how an enlightened attitude is strengthened by practicing the six perfections (generosity, discipline, patience, exertion, meditation, and knowledge) and offers a concise presentation of Buddhism as a living experience.
As Chögyam Trungpa writes in his foreword: "It is in the flow of karma that this book materialized in 1959 on the very eve of the destruction of the spiritual land of Tibet. Professor Guenther was instrumental in making available the only commentary and guide in English to the bodhisattva tradition of Tibet, Japan, and China. The book remains the classic text of all Buddhists."
sGam.po.pa, who lived in the eleventh and twelfth centuries, was the organizer of the Kagyü order of Tibetan Buddhism.
Herbert V. Guenther is Professor Emeritus in the Department of Far Eastern Studies at the University of Saskatchewan.
(Source: back cover)The Jewel Ornament of Liberation is a masterwork of Tibetan Buddhism. For more than eight centuries, this text has provided a complete foundation for Buddhist study and practice–covering the initial entry into the path and continuing through to the achievement of Buddhahood. It includes teachings on Buddha-nature, finding a spiritual master, impermanence, karma, the cultivation of bodhicitta, the development of the six perfections, the ten Bodhisattva bhumis, Buddhahood, and the activities of a buddha. (Source: back cover)
Having translated The Diamond Sutra and The Heart Sutra, and following with The Platform Sutra, Red Pine now turns his attention to perhaps the greatest Sutra of all. The Lankavatara Sutra is the holy grail of Zen. Zen’s first patriarch, Bodhidharma, gave a copy of this text to his successor, Hui-k’o, and told him everything he needed to know was in this book. Passed down from teacher to student ever since, this is the only Zen sutra ever spoken by the Buddha. Although it covers all the major teachings of Mahayana Buddhism, it contains but two teachings: that everything we perceive as being real is nothing but the perceptions of our own mind and that the knowledge of this is something that must be realized and experienced for oneself and cannot be expressed in words. In the words of Chinese Zen masters, these two teachings became known as “have a cup of tea” and “taste the tea.” This is the first translation into English of the original text used by Bodhidharma, which was the Chinese translation made by Gunabhadra in 443 and upon which all Chinese Zen masters have relied ever since. In addition to presenting one of the most difficult of all Buddhist texts in clear English, Red Pine has also added summaries, explanations, and notes, including relevant Sanskrit terms on the basis of which the Chinese translation was made. This promises to become an essential text for anyone seeking to deepen their understanding or knowledge of Zen. (Source: Counterpoint Press)
Originally published in 1932, this was the first English translation of the Laṅkāvatārasūtra. It was based on the Sanskrit edition of Nanjo Bunyu, published by the Otani University Press in 1923.
Many important early Tibetan works on Buddha-Nature are reproduced in this volume.
The Life of Shabkar has long been recognized by Tibetans as one of the masterworks of their religious heritage. Shabkar Tsogdruk Rangdrol devoted himself to many years of meditation in solitary retreat after his inspired youth and early training in the province of Amdo under the guidance of several extraordinary Buddhist masters. With determination and courage, he mastered the highest and most esoteric practices of the Tibetan tradition of the Great Perfection. He then wandered far and wide over the Himalayan region expressing his realization. Shabkar's autobiography vividly reflects the values and visionary imagery of Tibetan Buddhism, as well as the social and cultural life of early nineteenth-century Tibet. (Source: Shambhala Publications)
The Light of Wisdom Vol. 1 contains the root terma—hidden treasure text—of Padmasambhava, The Gradual Path of the Wisdom Essence and its commentary The Light of Wisdom by Jamgon Kongtrul the Great. Annotations on the commentary Entering the Path of Wisdom spoken by Jamyang Drakpa and recorded by Jokyab Rinpoche are included as well as clarifications from other masters. Volume I presents in-depth explanations of the Vajrayāna Buddhist perspective. It begins with the nature of the ground, the buddha nature present in all beings, continues with the teachings that are common to all vehicles, and concludes with the Mahāyāna and the link to Vajrayāna. (Source Accessed Feb 13, 2020)
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." (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 translation of Mipham's work on Zhentong.
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.
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: Rangjung Yeshe Publications)Taishō 374
Volume 12
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: BDK America)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.
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: 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: SUNY Press)
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: 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: Counterpoint Press)Taishō 2008
Volume 48
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).
Source
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: 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. (Source Accessed July 3, 2020)
In connection with the requirement of a non-anthropocentric ethics encompassing all creatures, or nature as a whole, the Buddhist precept - valid for monks and nuns as well as lay followers - to abstain from killing any living, animate being (pāṇātipātā veramaṇī), occasionally supplanted or supplemented by the injunction not to injure them (ahiṃaā), is no doubt very important. Even though in everyday practice the ideal is rarely fulfilled and although the present ecological situation has created additional complications, the precept does seem to have had some protective influence in at least some traditional Buddhist societies.
However, being a living or animate being (e.g. p(r)āṇa/p(r)āṇin, satt(v)a, jīva, bhūta) is, in India, at any rate in theoretical contexts, by and large equated with being sentient ((sa)cetana, sacittaka, cittamaṃta, etc.), with being, to a certain extent at least, capable of perception and sensation, and in doctrinally developed Buddhism it is, apart from men and mythological beings, only animals that are regarded as sentient beings. Except for certain developments
in the Far East and perhaps Tantric Buddhism (which requires special investigation), plants are not admitted in Buddhism as sentient beings, let alone crystals, stones, earth, water or other inorganic things. These are hence not, at least not directly, protected by the precept to abstain from killing/injuring animate beings.
The question is, however, whether this restriction of living, sentient beings, in the sphere of nature, to animals only was the position of Buddhism from the outset. Actually, from what we know about other Indian religions prior to or contemporary with earliest Buddhism, such a position would seem to have been anything but a matter of course.
As for Vedic religion, there is sufficient evidence that not only animals but also plants as well as seeds and even water and earth were, more or less naively, believed to be living and even sentient, and fire and wind had at least a personalized, divine aspect (viz. the gods Agni on the one hand, and Vāyu and Vāta on the other; cp. also the idea of water and fire as principles of life in late Vedic thought). Even in post-Vedic Hinduism, at least the view that plants and seeds capable of germination are sentient beings is still well documented, although some circles and authors disagree. Occasionally, even stones, water or the earth are admitted as living or sentient.
In Jainism the view that plants and seeds are sentient beings is clearly expressed and undisputed, and according to the view prevailing in Jaina sources even earth, water, wind and fire are alive, i.e., consist of minute living beings possessing, like plants, the sense of touch.
Against this background, it appears natural to raise the question whether in earliest Buddhism, too, at least plants and seeds (but perhaps even earth and water) may still have been viewed as living, sentient beings, in spite of the later rejection of such a view. To be sure, in this case it would be necessary to explain how the later view arose. But in the opposite case, too, one would have to search for a reason why the Buddhists, or the Buddha, abandoned the view, current at their time, that plants are sentient beings.
It would be easy to determine the status of plants and seeds in earliest Buddhism if the canonical Buddhist texts, and especially such layers as can be regarded as comparatively old, did contain fully explicit statements either rejecting or
asserting the sentience of plants. But there are none, as far as I can see. Hence, the matter has to be decided by induction. In view of the later doctrinal position of Buddhism that plants (etc.) are not sentient beings, the onus probandi is, of course, incumbent on him who maintains that in earliest Buddhism the situation was different. Therefore, I shall, in the following chapters (II-IV), discuss passages which may indicate that in earliest Buddhism plants were still regarded as living, sentient beings, or at least not yet definitely considered to be lifeless and insentient. (Schmithausen, The Problem of the Sentience of Plants in Earliest Buddhism, 1–4)
With masterful clarity and precision, The Profound Inner Principles delineates the principles and foundations of Vajrayāna practice. Rangjung Dorje presents the nature of things—mental and physical—and looks at the cause of delusion, what delusion creates, and how delusion is corrected. His explanations capture the principles of the Vajrayāna’s niruttara tantras, with a special focus on the structure and functioning of the body. Just as sugatagarbha, or buddha nature, is the nature of our mind, the potential for awakening lies within our body. The Mahāyāna literature refers to this pure potential as the evolving gotra, whereas the Vajrayāna refers to it as the “vajra body”—the subtle body of channels, winds, and bindus with six elements (earth, water, fire, wind, space, and wisdom-bliss). The vajra body is not only our innate capacity, it is also our path. Understanding its components and properties is essential for most meditators. The overarching theme of the text is that we need to understand how buddha nature is present in sentient beings, those on the path, and buddhas. All the details concerning the mind’s workings, the vajra body’s structures, and the meditations, paths, and stages will reinforce that understanding and give us insight into how and why the Vajrayāna path provides access to wisdom through the body. This translation includes a commentary by Jamgön Kongtrul with extensive footnotes containing extracts from all the other important commentaries to The Profound Inner Principles; several glossaries with annotations by the translator; a works cited list and a selected bibliography; and an index. (Source: Shambhala Publications)
This comprehensive guide to the body of Buddhist teachings known as the hinayana brings together theory and practice in a way that reveals contemplative experience to be inseparable from the traditional concepts used to describe it. Based on teachings from the Vajradhatu Seminaries—the three-month-long meditation-and-study retreats that Chögyam Trungpa Rinpoche led annually from 1973 to 1986—it covers in detail topics such as the four noble truths, karma, the four foundations of mindfulness, meditation, the refuge vows, the three jewels, the five skandhas, and more. The Path of Individual Liberation, along with its two companion volumes, presents a complete map of the Tibetan Buddhist path from beginning to middle to end, from a teacher who had an extraordinary ability to convey the buddhadharma to the hearts and minds of his students. (Source: Shambhala Publications)
This comprehensive guide to the body of Buddhist teachings known as the mahayana brings together theory and practice in a way that reveals contemplative experience to be inseparable from the traditional concepts used to describe it. Based on teachings from the Vajradhatu Seminaries—the three-month-long meditation-and-study retreats that Chögyam Trungpa Rinpoche led annually from 1973 to 1986—it covers in detail topics such as shunyata (emptiness), bodhichitta (the heart and mind of enlightenment), the bodhisattva ideal, and more. The Bodhisattva Path of Wisdom and Compassion, along with its two companion volumes, presents a complete map of the Tibetan Buddhist path from beginning to middle to end, from a teacher who had an extraordinary ability to convey the buddhadharma to the hearts and minds of his students. (Source: Shambhala Publications)
Till quite recently nothing more was known of the text edited in this volume than that, under the title of Uttaratantra, was included among the five chief works of Asaṅga by Tibetan tradition, which reported it to represent the Mādhyamika aspect of his teaching. In 1931 however a complete translation of it from Tibetan into English was published by E. Obermiller in Vol. IX, parts ii, iii and iv, of Acta Orientalia, under the title "The Sublime Science of the Great Vehicle to Salvation, being a Manual of Buddhist Monism, the work of Ārya Maitreya with a Commentary by Āryāsaṅga". A few years later Prof. Bailey discovered among the Central Asian finds a Śaka transliteration of a number of Sanskrit verses, among which I identified the first verse of chapter i and the opening verses of chapter iii.[1] The MS. gave the name of the work as Ratnagotravibhāga, thereby enabling me to adduce Chinese tradition about its authorship[2]. This tradition and the contents of the few verses thus restored caused me to doubt whether the treatise was really by Asaṅga at all and whether Obermiller had not in certain respects misrepresented its doctrinal tendencies by following modern Tibetan exegesis, which naturally endeavours to support the ascription to Asaṅga by reading his known views into the text. But while this paper was in the press, the Rev. Rāhula Sāṁkṛtyāyana published the first list of Sanskrit MSS. found by him in Tibet. These discoveries, whose importance for Buddhist learning can hardly be exaggerated, included according to him three MSS. of the Uttaratantra[1], and, as the work I had done on it had convinced me of its great value in filling a gap in our knowledge of Mahāyana developments, I asked the Bihar and Orissa Research Society for permission to edit it, a request which was most generously granted. Owing to the defectiveness of the original photographs and the
necessity of obtaining new ones on a later expedition, there was some delay in undertaking the work, and the war has further postponed preparation and publication of the text.
Notes
1. Bull. LSOS, VIII, pp. 77-89. My reconstruction was only partially successful, the transliteration being imperfect and leaving much to guesswork.
2. The full name is shown by the MSS. as well as by the Tibetan and Chinese translations to be Ratnagotravibhāga Mahāyānottaratantraśāstra; the second part is merely descriptive of the scope of the work, and the first, being the proper title, is used throughout hereafter in place of the hitherto accepted Uttaratantra.
This translation and study of Chapter Ten of Asanga's Mahayanasamgraha, one of the foundational documents of the Yogacara school of Mahayana Buddhism, presents the systematic thinking of one of the greatest early Buddhist theoreticians on the nature of the Buddha. Providing insight into Asanga's thought and influence in the development of Mahayana Buddhism in India, Tibet, China, and Japan, the book includes translations of early Indian commentaries on the text which have been preserved in earlier Chinese and Tibetan translations. (Source Accessed March 20, 2020)
[T]he work [Denkōroku] [was] written by Keizan Jokin during the late 13th and early 14th centuries. Keizan began this book with Shakyamuni Buddha as the leading chapter. Denkoroku is a collection of stories about 53 Patriarchs from India, China and Japan and illustrates the enlightenment of each Patriarch – known as the Zen Enlightenment, or Transmission of Light.
Each chapter is started with the Leading Case (本則, Honsoku), Background (機縁, Kien), Dharma Discourse (提拮, Nentei), and Verse (古頌, Juko). When Keizan mentioned each Patriarch he began with the most important point. First, the key tenet as Leading Case (Honsoku). Next, he indicated the background (Kien) of each Patriarch. Some backgrounds are minutely detailed while others are brief and sparse. After a discussion about background, Keizan presented a lengthy interpretation about the Patriarch as Dharma Discourse (Nentei). He followed with his own Verse (Juko) as a short conclusion.
Short stories of each Patriarch are given in this manner so it is easy to follow the accomplishment of each Patriarchs life. Honsoku as Leading Case is the area which indicates the Enlightenment and level of transmission of the Patriarch, while Kien as Background describes the process by which the Patriarch is enabled to practice the transmission. Nentei as Dharma Discourse clarifies the Enlightenment of the Patriarch. Here Keizan teaches the students various interpretations of the Dharma. Finally, Juko (Verse) expresses the spirit of the chapter. Though not necessarily connected with the surface meaning of the chapter, it does express the essence and the conclusion. By making use of the Leading case, background, and dharma discourse, Keizan demonstrates the spiritual tenets which lead to the actual stage of being a Patriarch. In other words, it portrays the Way of Enlightenment. (Nishiyama, introduction, 3–4)The Record of Transmitting the Light traces the inheritance of the Buddha's enlightenment through successive Buddhist masters. Written by a seminal figure in the Japanese Zen tradition, its significance as an historical and religious document is unquestionable. And ultimately, The Record of Transmitting the Light serves as a testament to our own capacity to awaken to a life of freedom, wisdom, and compassion. Readers of Zen will also find the introduction and translation by Francis Dojun Cook, the scholar whose insights brought Zen Master Dogen to life in How to Raise an Ox, of great value. (Source: Wisdom Publications)
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)
No description given. The following is an excerpt from Turrell Wylie's review published in The American Historical Review, Volume 88, Issue 5, December 1983, Page 1309:
This book by Giuseppe Tucci, the internationally renowned Tibetologist, is a scholarly study of the religions of Tibet: Buddhism, the nameless "folk religion," and the system called Bon. The history of the spread of Buddhism in Tibet is divided in the indigenous tradition into the "early" and "later" stages. The first chapter of the book surveys the significant events of the early spread, which ended with the persecution of Buddhism in the ninth century, and the second reviews those of the later spread, beginning with the revival of Buddhism and the founding of great monasteries in the eleventh century. Chapter 3 deals with the general characteristics of "Lamaism" and the emergence of the major schools of Tibetan Buddhism, particularly the rNying ma pa, Sa skya pa, bKa' brgyud pa, and dGe lugs pa. Chapter 4 examines the doctrines held, both in common and in particular, by these schools, as well as the substantialism of the Jo nang pa and the quietism of the Zhi byed pa. The fifth chapter deals with the organization of the monastic community, the administration of the monastery and its property, and the religious calendar with its various festivals. Chapter 6 is devoted to the "folk religion," replete with its beliefs in benevolent and malevolent numina. Various apotropaic rituals intended to protect the individual, the family, the house, and other property are discussed in detail. This chapter shows clearly the contradiction between the intellectual preoccupation with Buddhist epistemology and ontology on the monastic level and the emotional concern with the existence of demonic powers and the vulnerability of the "soul" (bla) on the lay level. The final chapter deals with the Bon religion that predated Buddhism in Tibet. This chapter explores the religious milieu of the ancient monarchy and then examines the way in which Bon evolved over the centuries in competition with, and later in imitation of, Buddhism. An eight-page chronological table listing significant dates and events in Tibetan history is given at the end of the book.
Becoming a buddha ('Awakened One') under the Bodhi tree (Ficus religiosa) was undoubtedly the most significant event in the career of the historical Buddha, and may be
considered the starting point of Buddhism. According to both Mahāyāna ('Greater Vehicle')
and Hīnayāna ('Lesser Vehicle') or non-Mahāyāna, the historical Buddha had sometime in
the distant past resolved to become a buddha, thereby launching out on the career of a
bodhisattva, that is, a sentient being who strives to attain the highest state of awakening. A
major distinction between non-Mahāyāna and Mahāyāna, however, is that for the former the
status of being a bodhisattva or buddha is confined to the historical Buddha (or a few others like him), while the ultimate soteriological goal of a disciple is Arhatship (that is, the final
state of a saint who has attained release from the cycle of birth and death) primarily for
oneself. For the latter, by contrast, even an ordinary sentient being is capable of undertaking
the long and arduous career of a bodhisattva by generating bodhicitta and finally becoming a buddha (just like the historical Buddha himself), primarily for the sake of many other sentient
beings. In sum, a person who possesses or has generated bodhicitta is considered to be a
bodhisattva, and the form of Buddhism concerned with the theory and practice of a bodhisattva is known as Mahāyāna. The idea of bodhicitta in the sense of the resolve to
become a buddha is hence the bedrock of Mahāyāna, and is what distinguishes a bodhisattva from a śrāvaka, Mahāyāna from non-Mahāyāna. It is presupposed by all forms of Mahāyāna Buddhism including Vajrayāna ('Diamond Vehicle'), or tantric Mahāyāna.
Multiple internal and external factors must have contributed to the formation and further development of the concept of bodhicitta. The psychological need of the Buddhists to make up in one way or another for the demise of the historical Buddha may have been one of the principal internal factors that contributed to the formation of the idea of the resolve to become a buddha. Such an idea would not have lacked the doctrinal justification or legitimisation that it needed, for the non-Mahāyāna sources seem to abound in doctrinal elements that could easily be used to underpin the concept of bodhicitta. In its early phase of development, the idea of generating bodhicitta probably meant only the initial resolve to become a buddha, a momentous decision made by an aspirant seeking Buddhahood (buddhatva). This was seen as an indispensable but not necessarily a sufficient condition for the attainment of Buddhahood. However, gradually the idea came to encompass the entire theory and practice of a bodhisattva and to be considered not only a necessary but in fact a sufficient condition for such an attainment. In the course of time, even the true reality that a bodhisattva or buddha experiences as a spiritual event, the meditative insight or gnosis by means of which the true reality is experienced, and all conceivable resources or means—be they psycho-physiological, visual, verbal, or visional impulses that could be employed for becoming a buddha—came to be regarded as bodhicitta. It is this idea as found explicated in Indian and Tibetan Mahāyāna Buddhism that the present study seeks to examine. (Wangchuk, introductory remarks, 21–22)
Through a highly sensitive exploration of key concepts and metaphors, Bernard Faure guides Western readers in appreciating some of the more elusive aspects of the Chinese tradition of Chan Buddhism and its outgrowth, Japanese Zen. He focuses on Chan’s insistence on “immediacy” — its denial of all traditional mediations, including scripture, ritual, good works — and yet shows how these mediations have always been present in Chan. Given this apparent duplicity in its discourse, Faure reveals how Chan structures its practice and doctrine on such mental paradigms as mediacy/immediacy, sudden/gradual, and center/margins. (Source: Princeton University Press)
Taishō 676
Volume 16
The basic sūtra of the Faxiang School, The Scripture on the Explication of Underlying Meaning expounds the thought of the Yogācāra or Mind-Only School (Vijñānavāda), stating that all phenomena are manifestations of the mind. It belongs to the middle period of Indian Mahāyāna Buddhism and is considered to have been composed at the start of the fourth century A.D. It is divided into eight chapters, and gives a detailed exposition of the philosophy of the Yogācāra School. Judging from the fact that the greater part of this sūtra is quoted in the Yogācārabhūmi (Taishō 53), and that numerous citations from it are to be found in such works as the Mahāyānasaṃgraha (Taishō 57) and Jō-yui-shiki-ron (Taishō 54), it is clear that it exerted considerable influence in later times.
Source
(Source: BDK America)
This careful analysis of early Buddhist thought opens out a perspective in which no permanent Self is accepted, but a rich analysis of changing and potent mental processes is developed. It explores issues relating to the not-Self teaching: self-development, moral responsibility, the between-lives period, and the 'undetermined questions' on the world, on the 'life principle' and on the liberated one after death. It examines the 'person' as a flowing continuity centered on consciousness or discernment (vinnana) configured in changing minds-sets (cittas). The resting state of this is seen as 'brightly shining' - like the 'Buddha nature' of Mahayana thought - so as to represent the potential for Nirvana. Nirvana is then shown to be a state in which consciousness transcends all objects, and thus participates in a timeless, unconditioned realm. (Source: Routledge)
See especially chapter 10, Bhavaṅga and the Brightly Shining Mind.
The Single Intention by Jigten Sumgön (1143–1217), the founder of the Drikung Kagyu school of Tibetan Buddhism, is a key philosophical text for the whole Kagyu tradition. It contains Jigten Sumgön’s special teachings in 150 pithy “vajra statements” and their 40 additions.
It is about the fundamental intention that underlies all the Buddha’s teachings and unites all the categories of Buddhist concepts within one central principle – the “actual reality of the nature or state of all phenomena.” One of the main messages is the universal validity and unchangeable nature of virtue and non-virtue, which means that no one can bypass the foundational practices and the observance of disciplined conduct..
(Source: Garchen Stiftung)"The Six Gates to the Sublime" is a classic Buddhist meditation instruction manual explaining the six practices crucial to success in traditional Indian Buddhist breath-focused (anapana) meditation and calming-and-insight (samatha-vipasyana) meditation. Correctly implemented, these six "gates" lead the meditator to realization of the fourth of the four truths (cessation), of which the "sublimity" referenced in the title is one of the four canonically-described practice aspects. This classic was written by the sixth-century monk and meditation master, Shramana Zhiyi (Chih-i), one of the most illustrious figures in the history of Chinese Buddhism. Master Zhiyi is famous for his role in the founding of the Tiantai teachings lineage and for his authorship of a quartet of meditation manuals of which this is one. The translator of this volume is the American monk, Bhikshu Dharmamitra, a translator of numerous classic works from the Indian and Chinese Buddhist traditions. (Source Accessed July 15, 2021)
Leading Buddhist scholar Sam van Schaik explores the history and essence of Zen, based on a new translation of one of the earliest surviving collections of teachings by Zen masters. These teachings, titled The Masters and Students of the Lanka, were discovered in a sealed cave on the old Silk Road, in modern Gansu, China, in the early twentieth century. All more than a thousand years old, the manuscripts have sometimes been called the Buddhist Dead Sea Scrolls, and their translation has opened a new window onto the history of Buddhism. Both accessible and illuminating, this book explores the continuities between the ways in which Zen was practiced in ancient times, and how it is practiced today in East Asian countries such as Japan, China, Korea, and Vietnam, as well as in the emerging Western Zen tradition. (Source: Yale University Press)
The original Sublime Continuum Explanatory Commentary was written by Noble Asaṅga to explain the verses by the bodhisattva Maitreyanātha around the 4th CE century in North India. Here it is introduced and presented in an original translation from Sanskrit and Tibetan, with the translation of an extensive Tibetan Supercommentary by Gyaltsap Darma Rinchen (1364–1432 CE), whose work is considered to follow the view of his teacher, Tsong Khapa (1357–1419 CE).
Contemporary scholars have widely mis-understood the Buddhist Centrist teaching of emptiness, or selflessness, as either a form of nihilism or a radical skepticism. Yet Buddhist philosophers from Nāgārjuna on have shown that the negation of intrinsic reality affirms the supreme value of relative realities if accurately understood. Gyaltsap Darma Rinchen, in his Supercommentary, elucidates a highly positive theory of the “buddha-nature,” showing how the wisdom of emptiness empowers the compassionate life of the enlightened, as it is touched by its oneness with the truth body of all buddhas. With his clear study of Gyaltsap’s insight and his original English translation, Bo Jiang, Ph.D. completes his historic project of studying and presenting these works from Sanskrit and Tibetan both in Chinese and, now, English translations, in linked publications.
Taishō 353
Volume 12
The Sutra of Queen Śrīmālā of the Lion's Roar
The Sutra of Queen Śrīmālā of the Lion's Roar, generally known by its abbreviated title of Śrīmālā-sūtra, was expounded by Śrīmālā, the daughter of King Prasenajit of Śrāvasti, under the inspiration of Śākyamuni. Its important subjects include the theory of the “One True Vehicle” and the dharmakāya. Distinguished from other sūtras with the leading role played by a woman, and with the guarantee given by Śākyamuni therein, the text celebrates the potential of all people to become Buddhas and provides textual authority to counteract cultural gender bias.
In Japan this sūtra is further distinguished by the commentary (Taishō 106) attributed to Prince Shōtoku, included in his “Commentaries on Three Sūtras” (Jp. San-gyō gi-sho).
Source:
Skt. Śrīmālādevīsiṃhanāda-sūtra, translated into the Chinese by Guṇabhadra as Shengman shizihou yisheng defang bianfang guang jing (勝鬘師子吼一乘大方便方廣經). 1 fascicle.
Taishō 475
Volume 14
The Vimalakīrti Sutra
In The Vimalakīrti Sutra the protagonist is a layman by the name of Vimalakīrti, well-versed in the profundities of Mahāyāna Buddhism. He happens to fall ill, and the sūtra starts from the point where Śākyamuni, hearing of his illness, asks his disciples to go to visit him. However, since each of the disciples has in the past been got the better of by Vimalakīrti in some way or other, they all refuse to go; so in the end it is Mañjuśrī who agrees to visit him in their stead. As a result a discussion on the profound teachings of the Mahāyāna unfolds between Vimalakīrti and Mañjuśrī. This sūtra is held in high regard in Japan, not least because Prince Shōtoku included a commentary on it (Taishō 107) in his Commentaries on Three Sūtras (San-gyō-gi-sho). Beyond that, the text has considerable appeal due to its dramatic contents, and is an important key to an understanding of the profound thought of Mahāyāna Buddhism.
Source:Skt. Vimalakīrtinirdeśa-sūtra. Translated into the Chinese by Kumārajīva as Weimojie suoshuo jing (維摩詰所説經). 3 fascicles. (Source: BDK America)
The aim of Mahayana teachings is for everyone, out of compassion for all sentient beings, to attain Buddhahood. The reason one can attain Buddhahood is that one possesses the Tathagata store (tathagata-garbha), which is one's inherent pure mind or Buddha nature.
The Introduction chapter of this book, Rulu's seventh, explores the origin of the concept of the Tathagata store, and discusses how teachings on the Tathagata store have come to be accepted in China as the mainstream of Mahayana teachings and a distinct school of thought, standing apart from and along with the Madhyamaka School and the Yogacara School. Highlights of teachings on the Tathagata store presented in this chapter include why all sentient beings possess the Tathagata store, meanings of the dharma body and its four virtues, a comparison between the self claimed by those on non-Buddhist paths and a true self taught by the Buddha, meanings of one's Buddha nature, and how one's Tathagata store and alaya consciousness (alaya-vijnana) are unified.
This book presents the English translations of six sutras selected from the Chinese Buddhist Canon. The Mahavaipulya Sutra of the Tathagata Store gives a basic teaching and describes by nine analogies that one's Tathagata store is shrouded by one's afflictions. The Sutra of Neither Increase Nor Decrease reveals that the Tathagata store is a Tathagata's dharma body, and that the realm of sentient beings neither increases nor decreases. The Sutra of Shrimala's Lion’s Roar gives teachings on one's afflictions that shroud one's Tathagata store and inspires all sentient beings to ride the One Vehicle to attain Buddhahood. The Mahayana version of the Sutra of Angulimalika reveals that as one's Tathagata store transcends all dharmas, all dharmas are one's Tathagata store. The Sutra of the Unsurpassed Reliance teaches one to rely on one's Tathagata store in order to walk the bodhi path to Buddhahood. The Sutra of the Vajra Samadhi reveals that one's inherent awareness, the pure awareness of one's true mind, has a mass of benefits. This book will benefit readers at all levels and can serve as a basis for scholarly research. (Source: Author House)A textual study and annotated translation of the Srīmālāsūtra.
The Teaching on the Great Compassion of the Tathāgata opens with the Buddha presiding over a large congregation of disciples at Vulture Peak. Entering a special state of meditative absorption (samādhi), he magically displays a pavilion in the sky, attracting a vast audience of divine and human Dharma followers. At the request of the bodhisattva Dhāraṇīśvararāja, the Buddha gives a discourse on the qualities of bodhisattvas, which are specified as bodhisattva ornaments, illuminations, compassion, and activities. He also teaches about the compassionate awakening of tathāgatas and the scope of a tathāgata’s activities. At the request of a bodhisattva named Siṃhaketu, Dhāraṇīśvararāja then gives a discourse on eight dhāraṇīs, following which the Buddha explains the sources and functions of a dhāraṇī known as the jewel lamp. As the text concludes, various deities and Dharma protectors praise the sūtra’s qualities and vow to preserve and protect it in the future, and the Buddha entrusts the sūtra and its propagation to Dhāraṇīśvararāja. (Source: 84000: Translating the Words of the Buddha)
Rigzin Jigme Lingpa (1730–1798) was one of the most important masters of the Nyingma tradition of Tibetan Buddhism. He and the great fourteenth century master Longchen Rabjam (1308–1363), with whom he was closely linked through visionary experience, are known as the "two omniscient masters, father and son." The root of the Khyentse lineage, Jigme Lingpa was a tertön, or discoverer of treasure teachings, and revealed the Longchen Nyingtik, one of the most important cycles of meditative practice in the Nyingma school. The Treasury of Precious Qualities is one of his universally respected scholarly compositions. (Source: Back Cover)
The Universal Vehicle Discourse Literature (Mahāyānasūtrālaṃkāra) was transmitted from the bodhisattva Maitreyanātha to Āryā Āsaṅga, the fourth-century Indian Buddhist scholar-adept. The most foundational of the set of the famous Five Teachings of Maitreya, the Discourse Literature is considered the wellspring of what the Tibetans call the "magnificent deeds trend of the path," the compassion side, which balances the "profound view trend of the path," the wisdom side. The Discourse Literature is also considered to be metaphysically aligned with and foundational for the Idealist (Vijñānavādin) school of Mahāyāna thought. Translated from Sanskrit, Tibetan, and Chinese by Lobsang Jamspal, Robert Thurman, and the AIBS team, the present work contains a fully annotated, critical English rendition of the Discourse Literature along with its commentary (bhāṣya) by Āsaṅga’s brother, Vasubandhu. It also includes an introduction covering essential historical and philosophical topics, a bibliography, and a detailed index. This long-awaited work is the founding cornerstone of the AIBS Treasury of the Buddhist Sciences series. (Source: AIBS)
The Uttar Tantra like many other texts of the time was written in very terse, compact language with extremely deep and subtle references which makes the text accessible to only an extremely erudite scholar. This book follows an oral tradition used by lamas for the last ten centuries which meant that every point was numbered, placed in a category, stated, restated, emphasized, and then summarized. Thrangu Rinpoche spent several months giving a line by line commentary on this Uttar Tantra. Had the transcript simply been typeset, the commentary would have been about 700 pages long and would have been very difficult to follow. So with the help of chapters, headings, and extensive elimination of repetition and categorization, the Uttar Tantra was brought down to a manageable size which could be easily read by Westerners. A glossary and appendix of Tibetan terms were also added for the reader not familiar with Buddhist terms. A commentary have also been made so that the reader could read it without having to refer to the root text. The result is quite extraordinary. We have a complete rendering of an intact text of the period by someone who not only has studied it for a lifetime, but who has done the same meditative practices that Asaṅga did to reach the realization described in the text. ln addition to this we have Thrangu Rinpoche’s line by line exposition explaining every word of the text. The covering of a text with this precision with the guide of Kongtrul's shastra which has to be one of the greatest commentaries on any religious text of this period is something which has been available to only a few rare individuals living over the past centuries in monasteries in Tibet. (Source: Exotic India)
With its emphasis on the concept of buddha-nature, or the ultimate nature of mind, the Uttaratantra is a classical Buddhist treatise that lays out an early map of the Mahāyāna path to enlightenment. Tsering Wangchuk unravels the history of this important Indic text in Tibet by examining numerous Tibetan commentaries and other exegetical texts on the treatise that emerged between the eleventh and fifteenth centuries. These commentaries explored such questions as: Is the buddha-nature teaching found in the Uttaratantra literally true, or does it have to be interpreted differently to understand its ultimate meaning? Does it explicate ultimate truth that is inherently enlightened or ultimate truth that is empty only of independent existence? Does the treatise teach ultimate nature of mind according to the Cittamātra or the Madhyamaka School of Mahāyāna? By focusing on the diverse interpretations that different textual communities employed to make sense of the Uttaratantra, Wangchuk provides a necessary historical context for the development of the text in Tibet. (Source: SUNY Press)
This book is in four parts. The first part consists of Introduction by H.S. Prasad. He argues for sempiternal, dynamic and substantive reality underlying all appearances. He shows that as one rises to a higher level of consciousness, the various yānas, like śrāvakayāna, pratyekabuddhayāna, bodhisattvayāna and mahāyāna, all merge into ekayāna; for each contributes to the gradual realisation of the oneness of ultimate reality, thus paving the way for the emergence of universal culture. On Prasad's view the much talked-about negativism of the Mādhyamika—sarvadṛṣṭiśūnyatā—is not an end in itself, rather it is a basis for the realisation of the essential unity of all beings, sentient as well as insentient, leading to the cultivation and promotion of universal good, compassion and friendliness.
In the second part is reprinted the Sanskrit text of Maitreya's Uttaratantra (Ratnagotravibhāga). The third part includes corrections and emendations suggested by Jikido Takasaki in the Sanskrit text in the light of Tibetan and Chinese versions. The fourth part is an English translation of the text from its Tibetan version by E. Obermiller.
This book is a radical departure from the traditional interpretations of Buddhism and the Mādhyamika philosophy in particular. It aims at reviving
This book presents the three most renowned genres of contemplation in Mahayana Ch’an Buddhism. They are: Kong-an, Hua-to, and the Seven Enquiries about the Mind.
As for Kong-an, the subject matter employed here are all concerning Master Bodhidharma, the first Patriarch of Chinese Ch’an Buddhism and the 28th Patriarch of in India. These three Kong-ans are:
1. The Mind is Nowhere to be found
2. The Patriarch’s Quatrain for advanced practice
3. Bodhidharma’s Skin, Flesh, Bones, and Marrow
After reading these, you would have a pretty clear picture about Kong-an and how to make contemplation on it, as well as about the over-all quintessence of fountainhead of Ch’an Buddhism.
The second renowned genre of contemplation in Ch’an Buddhism is Hua-to. Hua-to is, as it were, a diminutive of Kong-an. Or to put it this way, Kong-an is a novel, a long story, while Hua-to is a novelette, a short story. But both of them are stories. By the same token, the Kong-an is a long contemplative material, containing a story with a complete plot––the beginning, the middle, and the denouement (ending)––for its body. Whereas the Hua-to would not have a plot; it consists only of a sentence, or a phrase. Therefore, in comparison with Kong-an, it is similar to a Kong-an in miniature, or a compressed Kong-an, for the general effect resulted in contemplating on Hua-to was supposed to be the same in contemplating on Kong-an. The instance of Hua-to scrutinized here is “Who is saying ‘Namo Amito-Fo’ (or 'Namo Amitabha Buddha')?”
The third genre of contemplation in Ch’an Buddhism is one based on the Text of the Sutras. And under this rubric, the one cited and examined here is just a very prestigious one, if not the most renowned; it is called “The Seven Inquiries to locate the Mind,” from The Surangama Sutra. With the knowledge and skills built up in learning to contemplate on the first two genres, the Kong-an and Hua-to, one would then be able to go on to learn and practice the contemplation of this genre. And having learned about the three genres of contemplation presented in this book, one would virtually have covered the most predominant contemplations in Ch’an Buddhism. (Source Accessed Mar 12, 2020)Madhyamaka Philosophy of Shakya Chokden (gSer-mdog pan-chen sha-kya mchog-ldan) 1428–1507, translated by Komarovski laroslav includes three major treatises on Madhyamaka philosophy.
i. The Wish-fulfilling Meru: A Discourse Explaining the Origination of Madhyamaka (dBu-ma'i byung-tshul rnam-par bshad-pa'i gtam yid-bzhin lhun-po),
ii. Drop of Nectar of Definitive Meaning: Entering the Gate to the Essential Points of the Two Truth[s] (bDen-pa gnyis-kyi gnas-la 'jug-pa nges-don bdud-rtsi thigs-pa), and
iii. Great Ship of Discrimination that Sails into the Ocean of Definitive Meaning: A Treatise Differentiating the Tenets of Prāsaṅgika and Svātantrika Madhyamaka (sBu-ma thal-rang gi grub-mtha'i rnam-par dbye-ba'i bstan-bcos nges-don gyi rgya-mtshor 'jug-pa'i rnam-dpyod kyi gru-chen).
The Wish-fulfilling Meru attempts in presenting in a lucid and concise way the Madhyamaka view including the Tantrik-madhyamaka, and its spread in India and Tibet. Drop of Definitive Meaning, through its brief yet succinct explanation guides us in entering the spheres of definitive meaning by means of understanding the two truth[s]—the conventional truth and the ultimate truth. Great Ship of Discrimination that sails into the Ocean of Definitive Meaning extensively explains the divergence of Madhyamaka into Svātantrika and Prāsaṅgika Madhyamaka, their philosophical views, and their interpretation of various concepts. In all, this anthology gives a general presentation of Madhyamaka schools and their views according to the great Sakyapa master. (Source: back cover)Until the early twentieth century, hardly any traces of the Tibetan tradition of Chinese Chan Buddhism, or Zen, remained. Then the discovery of a sealed cave in Dunhuang, full of manuscripts in various languages dating from the first millennium CE, transformed our understanding of early Zen. This book translates some of the earliest surviving Tibetan Zen manuscripts preserved in Dunhuang. The translations illuminate different aspects of the Zen tradition, with brief introductions that not only discuss the roles of ritual, debate, lineage, and meditation in the early Zen tradition but also explain how these texts were embedded in actual practices. (Source: Shambhala Publications)
Yogacāra and Tathāgatagarbha are often regarded as antagonistic Indian Buddhist traditions. Paramārtha (499–569) is traditionally credited with amalgamating these philosophies by translating one of the most influential Tathāgatagarbha texts in East Asia, the Awakening of Faith in Mahayana, and introducing Tathāgatagarbha notions into his translations of Yogacāra texts.
Engaging with the digitalized Chinese Buddhist canon, Ching Keng draws on clues from a long-lost Dunhuang fragment [T2805] and considers its striking similarities with Paramārtha's corpus with respect to terminology, style of phrasing, and doctrines. In this cutting-edge interpretation of the concept of jiexing, Keng demystifies the image of Paramārtha and makes the case that the fragment holds the key to recover his original teachings. (Source: H-Net)
This new translation of the famed Gyü Lama, or Ratnagotravibhāga Mahāyānottaratantraśāstra, represents a major step forward in providing access to key Buddhist literature for Francophones. The book includes a translation of the whole text with commentary by the nineteenth-century Tibetan master Jamgön Kongtrul and has a full bibliography, notes, glossaries, and appendixes covering the key Buddhist source texts and an outline of the Tibetan commentary, as well as specialized indexes.
This is a French translation of the Gyü Lama by Etienne Loyon, a student of Khenpo Tsultrim Gyamtso Rinpoche. It includes the commentary to the text by Jamgon Kongtrul, The Unassailable Lion's Roar. According to the site which hosts this translation, the translation includes excerpts of commentary by Khenpo Tsultrim Rinpoche himself. The following are the "Notes du traducteur" with respect to this text in full:
Cette traduction de l’Insurpassable Continuité est le fait d’un disciple-traducteur de Khenpo Tsultrim Gyamtso Rimpoché. A ce titre elle ne prétend pas à l’orientalisme, à l’érudition du pur spécialiste, même si la fréquentation des textes tibétains depuis 20 ans, au hasard des stages avec Rimpoché a sans doute laissé quelques traces. Mais dans la mesure où Rimpoché a bien voulu en son temps en désigner le traducteur pour animer des groupes de réflexion autour de ce texte, celui-ci en tire un peu d’assurance pour présenter son travail.
S’il y a bien quelque chose que celui-ci a compris aussi -qu’il aurait dû comprendre en tous cas - grâce au Dharma, c’est que l’on est rien sans les autres, et cela est valable pour ce travail qui sans les apports de Katia et Ken Holmes, de Rosie Fuchs, de François Chenique, et d’autres contributeurs plus épisodiques (Jim et Birgit Scott, Ari Goldfield…) n’aurait jamais vu le jour.
Pour reprendre la formule classique, s'il subsiste des fautes, et elles ne manqueront pas, celles-ci sont donc bien miennes. On pourrait dire aussi, à la suite d’Auguste Comte je crois, qu’il n’y a pas de vérité première, seulement une erreur ultime. Tandis que de mon côté, je me sens soulagé en pensant qu’un site web permet de revenir à l’ouvrage, le lecteur trouvera là de son côté un travail qu’il aura toute latitude, et l’envie, je l’espère, d’améliorer.
Ceci dit, celui-ci vise un public ouvert, personnes raisonnablement cultivées mais ordinaires, qui, faute de pouvoir passer autant de temps que cela le nécessite à étudier la philosophie indo-tibétaine, ont besoin d’un accès direct et plaisant si possible à ce texte essentiel de la tradition kagyupa. En conséquence un certain nombre de choix ont été fait à partir de cette volonté d’accessibilité en terme de présentation, de style et de cheminement des idées.
Jamgœun Kongtrul Lodreu Thayé utilise souvent la particule ”etc.“ (particule, on peut s’en douter, pratique quand tous les textes étaient gravés à la main) : nous avons rétabli dans la mesure du possible la liste des mots concernés. Par exemple, si le texte tibétain dit : "Le désir, etc.,", nous avons pris sur nous de compléter : "Le désir, [la haine, l’ignorance]".
Traduire en donnant, sinon tous son sens, du moins du sens au texte racine, pour ceux qui ne voudraient lire que lui, sans l"éventer" l’apport du commentaire n’est pas la moindre difficulté. Toujours dans une recherche d’équilibre, nous avons quelquefois inséré un détail fourni dans le commentaire. Par exemple, la stance 118 traduite textuellement dit : "[..] en les êtres ordinaires sont enterrés sous les tréfonds de la tendance habituelle à l’ignorance…". "êtres ordinaires" est trompeur dans la mesure où il est question, suivant l’enseignement de KTGR (Khenpo Tsultrim Gyamtso Rimpoché), des Vainqueurs de l’ennemi (arhat), précision que nous avons donc ajoutée au texte racine. On ne saurait au passage trop rappeler la nécessité, et l’intérêt, d’aborder les textes sous la tutelle d’un lama formé, qui en donnera une explication enracinée dans une tradition précise, le style "télégraphique" du tibétain se prêtant autrement à toutes les interprétations imaginables.
De plus en plus de pratiquants ayant des notions de tibétain, nous avons inséré à l’occasion entre parenthèses certaines translittérations en wylie. autant pour renseigner, il est vrai, le lecteur que pour faire comprendre nos choix de traducteurs, question sur laquelle nous reviendrons occasionnellement.
Dans le chapitre des neuf exemples de l’élément en particulier, le lecteur pourra s’agacer des répétitions quasi au mot près d’une stance à l’autre. L’étude textuelle et historique démontre que le texte racine est constitué d’un certain nombre de stances très anciennes autour desquelles des écrivains non identifiés ont greffé au fil des siècles d’autres vers visant à commenter d’une manière analytique ces premiers écrits. On en trouvera la liste à la fin du LMDFB. Ce que l’on veut dire ici c’est que le commentaire dans cette tradition littéraire n’était pas ennemi de la simple répétition, dans la mesure où il n’y avait rien de plus à comprendre (?). Les stances primitives sont assez significatives en elles-mêmes pour qu’on en repère la plupart même sans cette information philologique.
La traduction est toujours un délicat équilibre, comme le remarque si bien Elizabeth Callahan, entre le mot à mot et le sens, peut-être plus encore dans ce genre de śāstra qui croise logique et poétique bucolique.
D’un côté nous avons le texte racine, qui est indéniablement un poème, ce que nous avons restitué avec une versification simple.
Même si celle-ci est très basique, l’extrême concision que demande une poésie, à travers en particulier l’usage de l’ellipse, rejoint quelquefois d’une manière saisissante l’expression tibétaine. Par exemple, on trouvera "le corps de réalité, mûrissement..". La prose française oblige tôt ou tard à faire savoir si le corps de réalité, dans cet exemple, est le fruit du mûrissement ou l’agent du mûrissement, problème qui n’apparaît pas en tibétain, et que selon notre expérience, la concision poétique permet d’éviter. Nous rejoignons S.Arguillère quand il revendique, dans un de ses travaux mis à disposition on line : "L’expression française que j’ai choisie me paraît […] suffisamment littérale pour n’ajouter à l’indétermination de la formule tibétaine nulle précision arbitraire." Par ailleurs, cette versification vise à permettre une lecture scandée, voir chantée, du texte suivant en cela la plaisante méthode transmise à nous par Rimpoché, pour faciliter mémorisation et pratique.
L’approche du commentaire de JKLT est, quant à elle, celle de la scolastique avec un recours aux outils de la logique. (Il est d’autant plus émouvant de constater que JKLT ne peut s’empêcher d’y déroger lorsqu’il s’agit de combattre l’obscurantisme et l’intolérance, circonstances où sa langue devient plus émotionnelle). Il a fallu là aussi procéder à un certain nombre de choix. JKLT appose, pour commenter un mot, son synonyme. Prenons l’exemple d’une phrase qui dirait : "Le chat noir est sur la table". JKLT commenterait, suivant en cela une technique très répandue chez les lettrés tibétains : "Le chat, félin, animal, noir, de couleur sombre, est sur un meuble, la table", alors que le bon usage du français semble requérir un minimum d’enrobage stylistique tel que : "le chat, ce noir félin repose sur un des meubles, la table". Nous avons donc enrobé. Il utilise aussi beaucoup la formule : “Soit le chat noir, il est sur la table. La table est un meuble, donc le chat noir est sur un meuble". Le mot phyir, "parce que", intervient 500 fois dans le texte. Nous avons donc là aussi un peu changé la syntaxe. (Au passage,je remercie ma chatte, source d’inspiration illimitée de ce genre de constats).
Si le texte racine a droit à un certain hermétisme, hermétisme, je crois, qui a permis aux différentes traditions tibétaines de faire leur ce texte de manière variée, le commentaire doit être clair.
S’adressant à un public de moines et de disciples, JKLT utilise, peut-être à titre de consigne de mémorisation, environ 85 fois la formule : "Il faut savoir (shes bya)". Nous les avons omises assez souvent. Enfin, l’auteur emploie dans la fameuse partie des neuf exemples 50 fois le mot "voile". Si cela correspond à la rigueur logique de la démonstration tibétaine, en français il n’y a guère danger d’induire une incompréhension en traduisant dgrib, utilisé dans un sens très simple, par des variantes un peu plus plaisantes : "enterré", pour voilé par la terre, "enduit" pour voilé par l’argile, "enserré" pour voilé par les pétales d’un lotus, etc. C’est là un exemple des libertés que nous avons prises. Il y aurait d’autres exemples de ce type. Pour aller au plus simple, disons que nous ne nous sommes pas montrés les partisans d’un mot à mot millimétré quand le sens n’en souffrait pas.
Il est dans un sens dommage d’avoir à rendre accessible un texte ; on sent bien le risque de le dénaturer. Non seulement le commentaire de JKLT, s’il était traduit au mot près, ressemblerait à une suite indigeste de syllogismes, mais de plus nous sommes loin, oh combien, d’avoir une exacte science du glossaire épistémologique et ontologique des penseurs tibétains. Exemple pris au hazard, le lecteur pourra se demander pourquoi la vérité ultime est, comme le dit le texte, "au délà de l’analyse étymologique",juxtaposition d’idées étrangère à nos représentations de la vie spirituelle (à l’exception peut-être de la kabbale). Dans ce cas, nous pouvons risquer l’explication suivante. Même si le bouddhisme n’est pas en lui-même "égotiste", c’est toujours dans un cadre méthodologique d’origine indienne qu’il opère pour défendre sa position vis à vis de ses détracteurs. Or une école indienne d’importance posait, à la croisée de la grammaire et de la métaphysique, que le nom des choses ayant une existence propre, accéder à l’étymologie d’un mot, c’était se rapprocher de la réalité ultime du phénomène illustré par ce mot. Cette notion d’étude étymologique, même si le bouddhisme se l'est appropriée dans un but différent, est donc restée d’importance comme moyen d’accéder à la connaissance du réel.
Les penseurs tibétains ont même enrichi et donné de nouveaux développements aux sciences logiques, épistémologiques, etc.,par rapport à leurs maîtres indiens.
Il faut donc trouver quelque consolation dans l’idée que l’on était voué dès le départ à une demi-mesure. Ajoutons au passage qu’à cet éclairage, le travail décrié (pour cause d’hermétismes fréquents) d’un chercheur comme Stéphane Arguillère, prend toute sa valeur.
Quant à nous, nous nous sommes autorisés à insérer au début de certains chapitres des remarques en quelques lignes facilitant la compréhension de concepts originaux selon notre expérience de l’enseignement de KTGR.
On s’attend à ce que le lecteur ait lu auparavant, le Précieux Ornement de la libération, ouvrage dont Rimpoché juge acquise la connaissance avant d’enseigner la Continuité, ou du moins un ouvrage d’introduction générale, un lam rim, de la voie bouddhiste. La Continuité ne revient plus sur des données telles que les trois poisons, les cinq chemins, les dix terres, etc.
Puisse ce travail bénéficier à tous, en ces temps troublés.
Etienne L. Sarlat,France, janvier 2007. (Source Accessed June 15, 2020)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: Shambhala Publications)This book is a translation of the first part of Jigme Lingpa's Treasury of Precious Qualities, which in a slender volume of elegant verses sets out briefly but comprehensively the Buddhist path according to the Nyingma school. The concision of the root text and its use of elaborate poetic language, rich in metaphor, require extensive explanation, amply supplied here by the commentary of Kangyur Rinpoche. The present volume lays out the teachings of the sutras in gradual stages according to the traditional three levels, or scopes, of spiritual endeavor. It begins with essential teachings on impermanence, karma, and ethics. Then, from the Hinayana standpoint, it describes the essential Buddhist teachings of the four noble truths and the twelve links of dependent arising. Moving on, finally, to the Mahayana perspective, it expounds fully the teachings on bodhichitta and the path of the six paramitas, and gives an unusually detailed exposition of Buddhist vows. (Source: Shambhala Publications)
This second and concluding volume of Jigme Lingpa’s classic Treasury of Precious Qualities is presented together with a detailed commentary by Kangyur Rinpoche. Composed in the form of a lamrim, or presentation of the stages of the path, the first volume set out the teachings of the sutras. The present volume continues this same structure and is a general description of the tantra teachings followed by an exposition of the Great Perfection, which in the Nyingma School of Tibetan Buddhism is regarded as the summit of all vehicles and the final stage of the path of spiritual training. The section on the tantras is a compendious presentation of all important issues: lineage, empowerment, the generation and perfection stages, and samaya. The section on the Great Perfection is arranged according to the classification of Ground, Path, and Result and gives an extremely clear introduction to the doctrinal background that underpins the practice of this unique system. (Source Accessed Nov 9, 2020)
Dasheng qixin lun, or Treatise on Awakening Mahāyāna Faith has been one of the most important texts of East Asian Buddhism since it first appeared in sixth-century China. It outlines the initial steps a Mahāyāna Buddhist needs to take to reach enlightenment, beginning with the conviction that the Mahāyāna path is correct and worth pursuing. The Treatise addresses many of the doctrines central to various Buddhist teachings in China between the fifth and seventh centuries, attempting to reconcile seemingly contradictory ideas in Buddhist texts introduced from India. It provided a model for later schools to harmonize teachings and sustain the idea that, despite different approaches, there was only one doctrine, or Dharma. It profoundly shaped the doctrines and practices of the major schools of Chinese Buddhism: Chan, Tiantai, Huayan, and to a lesser extent Pure Land. It quickly became a shared resource for East Asian philosophers and students of Buddhist thought. Drawing on the historical and intellectual contexts of Treatise's composition and paying sustained attention to its interpretation in early commentaries, this new annotated translation of the classic, makes its ideas available to English readers like never before. The introduction orients readers to the main topics taken up in the Treatise and gives a comprehensive historical and intellectual grounding to the text. This volume marks a major advance in studies of the Treatise, bringing to light new interpretations and themes of the text. (Source: Oxford University Press)
We receive so many messages from our culture meant to divide us from one another or turn us against ourselves. Yet when we stop judging, stop avoiding, stop trying to resist that which makes us afraid or ashamed, we open to our true nature―a boundless field of awareness that is innately fearless and loving.
This recognition of our essential human goodness may be the most radical act of healing we can take. “The gold of our true nature can never be tarnished,” says Tara Brach. “In the moments of remembering and trusting this basic goodness of our Being, we open to happiness, peace, and freedom.”
In Trusting the Gold, Tara draws from more than four decades of experience as a meditation teacher and psychologist to share her most valuable practices for reconnecting with the beauty of our humanity―from timeless Buddhist wisdom to techniques adapted to the specific challenges of our modern age. Here you’ll explore three pathways of remembering and living from your full aliveness:
• Opening to the Truth of the present moment
• Turning toward Love in any situation
This study of Tsung-mi is part of the Studies in East Asian Buddhism series. Author Peter Gregory makes extensive use of Japanese secondary sources, which complements his work on the complex Chinese materials that form the basis of the study. (Source: University of Hawai'i Press)
Translation of the Saṃdhinirmocana sutra
One of the most important questions taken up in East Asian Buddhist doctrines is that of the scope and range of Buddha-nature (Ch. foxing, Jp. busshō), namely, whether it permeates the totality of reality or not. This issue is often presented as the question of the possibility for plants and the components of the environment (including inanimate, material objects) to become buddhas.1 Through this, Buddhism articulated a sophisticated philosophy of objects.
East Asian Buddhism has developed a series of concepts that
refer to the realm of the nonsentients-material objects and entities devoid of a conscious mind-which constitute and furnish the material space where both sentient beings in the Six Destinations (rokudō or rokushu) and buddhas live and operate. In particular, hijō or mujō (nonsentients) and kikai (realm of objects) refer to the milieu of buddhas and sentient beings. They are therefore related to such concepts as ujō (sentient beings), shujō (living beings), shujōkai (realm of sentient beings) and bukkai (realm of the buddhas). On the other hand, ehō, which literally means "karmic support," is the material environment (space and circumstances with the related set of objects) in which sentient beings find themselves as a consequence of karmic retribution. This notion is related to that of shōbō, "karmic retribution proper," the particular body-mind complex that forms the subjectivity of a sentient being as a result of karma.
In Japan, terms referring to materiality and the environment are considered synonymous with more concrete expressions such as sōmoku kokudo (plants and the territory), sōmoku kasen gareki (plants, rivers, bricks, and stones), or more simply sōmoku (plants). This synonymity is important to recognize because in most medieval doctrinal tracts a term such as sōmoku did not refer literally to "plants" only but rather to the entire realm of the non-sentients. Most often this extended to inanimate objects of any kind, including man-made artifacts.2 Therefore, as we will see in the course of this book, "nature" is not always an accurate rendition of the doctrinal contents of these concepts.
Japanese authors have usually studied the Buddhist philosophy of objects as a purely doctrinal matter isolated from larger social and ideological issues. Most of them consider it the manifestation in Buddhist terms of an ahistorically understood Shintō animism that is believed to permeate the Japanese cultural tradition. In some cases, this is related to a vague environmental concern supposedly generated by such animism. One of the goals of the present study is to formulate a critique of such interpretations.
I will address here the Buddhist discourse of the nonsentients from the perspective of an intellectual history open to the field of
cultural studies, which I understand as a clearinghouse of tools and approaches useful in comprehending the workings of a culture. Particular emphasis will be placed on the contexts of the source material relating to the inanimate world and the processes of signification they generated. One of the problems with received
scholarship on the relationships among Buddhism, plants, and objects is over-specialization and excessive compartmentalization, which prevents it from addressing the discourse from a multidisciplinary perspective. Most studies consist of philological and doctrinal discussions of elite texts almost completely isolated
from their shifting contexts of production and interpretation. Other scholars address ideas and practices on a "folk" level, but largely ignore their doctrinal foundations. One notable exception is Taira Masayuki, who has indicated that medieval prohibitions against cutting trees issued by religious institutions were in fact attempts to apply Buddhist ethical precepts to the fields of economy and power relations.3 However, even Taira failed to connect such prohibitions to the Buddhist discourse on nonsentients and related treatments of materiality as part of a larger cultural picture.
Ecological and environmental concerns are often mentioned
in contemporary literature on plants becoming buddhas. In this monograph, Japanese Buddhist ecology is understood as a set of discursive practices related to the definition, interpretation, and uses of the environment (kikai, ehō) of sentient beings and the objects inhabiting it. Thus, whenever I refer to "ecology" I do so with this larger meaning in mind. This meaning is closely related to economy, politics, and ideology, and is not the result of a supposed "love for nature," as most authors suggest. I will show that Buddhist doctrines on plants constitute in fact a discourse on the material environment, its status and its functions. Such a discourse was articulated with respect to three orders of significance, which I define as ecosophia, ecognosis, and ecopietas. Ecosophia refers to standard Buddhist doctrines denying the nonsentients the possibility of becoming buddhas.4 With ecognosis I indicate Tendai and Shingon initiatory doctrines on the absolute and unconditioned nature of the nonsentients. Finally, ecopietas has to do with popular, widespread beliefs and attitudes about the sacredness of the natural world and material objects in general.
The medieval Japanese discourse on the material environment addresses a number of social concerns, such as the status of the members of the initiatory lineages producing these doctrines, the ontology of social order, the control of the material world of the nonsentients, and the distribution of its wealth. As such, doctrines on the Buddha-nature of plants played an important ideological role in the creation of a vision of order and of power relations in
society. We will see that this Buddhist discourse was not a mere doctrinal curiosity or a manifestation of an animistic love for nature. Rather, it went far beyond Buddhological and soteriological issues, with important practical consequences. This was particularly the case in the arenas of social ideology and economics, and
influenced the ways in which religious institutions defined themselves and their own properties.
The three chapters that compose this book address different
but related subjects. Chapter One presents the main doctrinal and philosophical aspects of the status of nonsentients and objects in general in Japan. I begin with an excursus on Chinese treatments of the subject, which constituted the background to subsequent Japanese interventions. Then, I introduce the two main forms of Japanese ecognosis, those developed within the Tendai and Shingon traditions, through a discussion of the most significant texts on plants becoming buddhas. Chapter Two discusses "popular" discourses and practices concerning trees as instances of ecopietas. I attempt to show that ecopietas-like attitudes, rather than being a mere manifestation of primordial and Shinto animistic beliefs, were also the result of struggles and negotiations between Buddhist institutions supported by the state and local social structures or life-styles. Chapter Three deals with the ideological effects of the doctrines on plants becoming buddhas. There I criticize received ideas that such doctrines are manifestations of a typically and uniquely Japanese attitude towards nature and the environment, rooted in an essentially ahistorical vision of Shinto. In particular, I discuss a number of cases of prohibitions against cutting trees issued by religious
institutions in medieval Japan: their rhetoric as well as their historical and social contexts show that religious institutions were interested in trees not particularly out of environmental concerns (even though those were present), but in their attempt to establish their own social role and influence. In this sense, the theme of plants becoming buddhas becomes a metaphor for larger issues, such as the relations between religious institutions and the state, and ideas of social order and domination. (Rambelli, introduction, 1–4)
Notes:
1. Throughout the book, "Buddha" (capitalized) will be used as a proper noun to refer to a specific Buddha, whereas "buddha" or "buddhas" (lower case) will indicate a general condition as a result of certain soteriologic practices.
2. The role of plants as objects is particularly evident in the art form known as ikebana, in which vegetal elements are isolated from their contexts to form examples of abstract expressIonism that point to the nature of the vegetal as object. It is also seen in premodern iron sculptures representing trees and branches, known as tetsuju (iron trees).
3. Taira Masayuki, Nihon chūsei no shakai to bukkyō, 1992, pp. 247-249.
A detailed study of controversial Tibetan Buddhist thinker Śākya Chokden, a fifteenth-century Sakya philosopher who wrote extensively on Yogācāra and Madhyamaka in an attempt to synthesize the two, this book presents Yaroslav Komarovski's dissertation research. Komarovski skillfully places Śākya Chokden in a long history of Yogācāra-Madhyamaka syntheses, a tradition that Śākya Chokden accused Tsongkhapa of abandoning in his radical interpretation of Candrakīrti and rejection of all positive-language doctrine. Although his writings were recognized for their brilliance, his criticisms of Tsongkhapa and Sakya Paṇḍita, and his qualified acceptance of "other-emptiness" (gzhan stong), meant that he was almost entirely rejected by his peers. In dense but readable prose Komarovski explains how Śākya Chokden reclassified elements of each (the Satyākāravāda doctrine of the Yogācāra, and the Prasaṅgika branch of the Madhyamaka) as true Madhyamaka; each was capable of bringing people to a realization of the ultimate, one with positive language and the other with negative.
In the summer of 1957, the revered Buddhist teacher and scholar Khenpo Gangshar foresaw the difficulties that would soon fall upon Tibet and began teaching in a startling new way that enabled all those who heard him to use the coming difficulties as the path of Dharma practice. The teaching consisted of the essential points of mahamudra and dzogchen, both view and practice, presented in a way that made them easy for anyone to use, even in the most difficult of circumstances. Khenchen Thrangu Rinpoche was one of the grateful recipients of these teachings, which he regards as among the most important he has ever been given. He transmits them here, for the benefit of all of us who strive to practice in challenging times. They include contemplations on the ephemeral nature of both joy and suffering, meditations for resting the mind, and guidance for cultivating equanimity in any situation. (Source: Shambhala Publications)
Saitō, Akira, ed. "What is Tathāgatagarbha: Buddha-Nature or Buddha Within?" Special Issue, Acta Asiatica 118 (2020).
"Buddha nature" (tathāgatagarbha) is the innate potential in all living beings to become a fully awakened buddha. This book discusses a wide range of topics connected with the notion of buddha nature as presented in Indo-Tibetan Buddhism and includes an overview of the sūtra sources of the tathāgatagarbha teachings and the different ways of explaining the meaning of this term. It includes new translations of the Maitreya treatise Mahāyānottaratantra (Ratnagotravibhāga), the primary Indian text on the subject, its Indian commentaries, and two (hitherto untranslated) commentaries from the Tibetan Kagyü tradition. Most important, the translator’s introduction investigates in detail the meditative tradition of using the Mahāyānottaratantra as a basis for Mahāmudrā instructions and the Shentong approach. This is supplemented by translations of a number of short Tibetan meditation manuals from the Kadampa, Kagyü, and Jonang schools that use the Mahāyānottaratantra as a work to contemplate and realize one’s own buddha nature. (Source: Shambhala Publications)
Wisdom of Buddha: The Samdhinirmochana Sutra was translated from the Tibetan by John Powers as a PhD thesis in Buddhist Studies.
The Samdhinirmochana Sutra demonstrates how our common modes of viewing reality and our habitual ways of living are fundamentally mistaken. It details how the full force of our mental and physical faculties can be harnessed for the task of clearing up the ignorance that clouds the continuum of every being who is not a Buddha, describing in detail the views, stages, and practices necessary for this transformation.
This Sutra presents the Buddha's dialogues with ten great Bodhisattvas on such topics as ultimate reality, base-consciousness, the threefold character of phenomena, the teachings of definitive meaning, the ten stages of the Bodhisattva Path and the six perfection, and the union of wisdom and compassion at the Buddha level. Read, studied, outlined, and meditated upon, this Sutra can reveal the architecture of enlightenment and open awareness to the profound and expansive vision that informs the third turning teachings. Correctly understood, it can guide the reader on a path that leads to mental balance, insight into the view of sunyata, and deep commitment to work selflessly for the benefit of others. To encourage students to investigate the text more closely, this publication contains the complete typeset Tibetan text on facing pages, extensive notes, glossary, and index. (Source: Dharma Publishing)Zen mind is one of those enigmatic phrases used by Zen teachers to throw you back upon yourself, to make you go behind the words themselves and begin wondering. "I know what my own mind is," you tell yourself, "but what is Zen mind?" And then: "But do I really know what my own mind is?" Is it what I am doing now? Is it what I am thinking now?" And if you should then try to sit physically still for a while to see if you can locate it—then you have begun the practice of Zen, then you have begun to realize the unrestricted mind.
The innocence of this first inquiry—just asking what you are—is beginner's mind. The mind of the beginner is needed throughout Zen practice. It is the open mind, the attitude that includes both doubt and possibility, the ability to see things always as fresh and new. It is needed in all aspects of life. Beginner's mind is the practice of Zen mind.
This book originated from a series of talks given by Zen Master Shunryu Suzuki to a small group is Los Altos, California. He joined their meditation periods once a week and afterwards answered their questions and tried to encourage them in their practice of Zen and help them solve the problems of life. His approach is informal, and he draws his examples from ordinary events and common sense. Zen is now and here, he is saying; it can be as meaningful for the West as for the East. But his fundamental teaching and practice and drawn from all the centuries of Zen Buddhism and especially from Dogen, one of the most important and creative of all Zen Masters.
This book is about how to practice Zen as a workable discipline and religion, about posture and breathing, about the basic attitudes and understanding that makes Zen practice possible, about non-duality, emptiness, and enlightenment. Here one begins to understand what Zen is really about. And, most important of all, every page breathes with the joy and simplicity that make a liberated life possible. (Source: inside jacket)
As is well known, one of the specific features of the philosophy of the Yogācāra school is the theory that in
addition 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, I
feel 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 few
recent 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 that
even 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 the
petrified (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 none
the 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)
Read Vol. 2 OnlinePart 2 of Ālayavijñāna: On the Origin and the Early Development of a Central Concept of Yogācāra Philosophy.
