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Texts/De bzhin gshegs pa snying po'i don rgya bod kyi mkhas pa'i bzhed srol ma 'dres par gsal bar byed pa'i zla gzhon + (A commentary on buddha-nature by twentieth-century Gelukpa scholar Jangtse Khenzur Sönam Kunga (1929–1995))
Texts/Pradīpoddyotana-nāma-ṭīkā + (A commentary on the ''Guhyasamāja Tantra'' … A commentary on the ''Guhyasamāja Tantra'' attributed to [[People/Candrakīrti | Candrakīrti]]. This extensive commentary on Guhyasamāja Tantra discusses the six hermeneutic strategies of provisional and ultimate meaning, literal and non-literal reading, and interpretable or non-interpretable meaning. It also highlights the natural state of all phenomena such as five aggregates and five elements as enlightened buddhas, and described the innate mind as luminous and endowed with qualities of enlightenment.The commentary is said to have been written relying on instructions passed down from [[People/Nāgārjuna | Nāgārjuna]] who is said to have been prophesied in the [[Texts/Laṅkāvatārasūtra | Descent to Laṅka Sūtra]] to be a promoter of the higher yoga tantras. If one accepts the author of this text to be [[People/Candrakīrti | Candrakīrti]], who is the Mādhyamika author of the [[Texts/Madhyamakāvatāra | Madhyamakāvatāra]], as tradition has it, then it is evident he adopted here a position on buddha-nature which is different from the one in Madhyamakāvatāra, where his focus is on establishing all things as emptiness, and he argues the sūtras advocating buddha-nature are provisional teachings to lead those beings scared of non-self. In this text, the author accepts the nature of all things to be enlightened, and he argues that 'sentient beings are the base of all buddhas because they possess buddha-nature'(རྒྱལ་བ་ཀུན་གྱི་གནས་ནི་སེམས་ཅན་ཐམས་ཅད་དེ། དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་ཅན་ཡིན་པའི་ཕྱིར་རོ། །). Traditional scholars would generally explain such a shift in philosophical stance as context-based and not see it as a contradiction or inconsistency. In the context of Guhyasamāja tantra, [[People/Candrakīrti | Candrakīrti]] could be said to have accepted the concept of buddha-nature as innate enlightenment.)
Texts/Rgyud bla ma'i bstan bcos kyi rnam bshad bde gshegs snying po'i mdzes rgyan + (A commentary on the ''Ratnagotravibhāga'' called ''Exegesis on the Ultimate Continuum Called the Ornament of Buddha-Nature''.)
Texts/Rgyud bla ma'i dka' 'grel gnad kyi zla 'od + (A commentary on the ''Ratnagotravibhāga'' called ''The Moonlight of the Crucial Points: A Commentary on the Difficult Aspects of the Uttaratantra''.)
Texts/Theg pa chen po'i bstan bcos rgyud bla ma'i 'grel pa + (A commentary on the Ratnagotravibhāga by t … A commentary on the Ratnagotravibhāga by the famed scholar Bodong Paṇchen Chokle Namgyal. He considers this text a connector between sūtra and mantra traditions and argues that buddha-nature does not possess the qualities of the Buddha but is luminous and pure by nature.Buddha but is luminous and pure by nature.)
Texts/Theg pa chen po rgyud bla ma'i bstan bcos kyi mchan 'grel legs bshad thogs med zhal lung + (A commentary on the Ultimate Continuum by … A commentary on the Ultimate Continuum by living master Seventh Drikung Chetsang, it follows the mainstream Kagyu interpretation of Buddha-Nature as a union of emptiness and luminosity endowed with latent qualities of the Buddha. He rejects both the understanding of Buddha-Nature as emptiness of mere negation and an absolute and truly existent entity. The commentary was finished in 2008, probably in Lhasa, and he also wrote a long preface underscoring the importance of studying the Ultimate Continuum in the Kagyu tradition to its publication in 2017.agyu tradition to its publication in 2017.)
Texts/Rgyud bla ma'i bsdus don rin chen sgron me + (A commentary on the Ultimate Continuum composed by the Gelukpa master Yeshe Gyatso in 1992 in Chentsa Mani temple in Qinghai province, this concise and clear work generally follows the interpretations of Gyaltsap Darma Rinchen.)
Texts/Phyi nang grub mtha'i rnam bzhag gi bsdus don blo gsal yid kyi rgyan bzang + (A condensed presentation of the tenets of … A condensed presentation of the tenets of Buddhist and Non-Buddhist philosophical systems by a modern Jonang scholar. This treatise presents the main advocates, the main literary sources, the view or ground reality, the practice on the path and resultant states. The highest Buddhist tenet system, the Mādhyamika school, is divided into the rangtong or the self-emptiness sub-school and the zhentong or the other-emptiness sub-school.hentong or the other-emptiness sub-school.)
People/Mar pa do pa chos kyi dbang phyug + (A contemporary and student of the illustri … A contemporary and student of the illustrious Tibetan masters Rongzom and Marpa the translator, Marpa Dopa traveled south to Nepal and India where he studied under numerous prominent Indian scholars and yogis of the time. He is mostly remembered for his translations of tantric works and, in particular, for the lineages of Cakrasaṃvara and Vajrayoginī that he brought back to Tibet and spread among his students.ck to Tibet and spread among his students.)
People/Gzus dga' ba'i rdo rje + (A contemporary of Ngok Lotsāwa and Tsen Khawoche, he was a translator that studied in Kashmir in the 11th Century, where he became a student of several prominent scholars including Sajjana and Parahitabhadra.)
Articles/The Logic of Liberation: Epistemology as a Path to the Realization of Mahāmudrā + (A contribution to the discussion on the place of epistemology in Tibetan Buddhism in relation to the doctrine of Mahāmudrā, drawing on a selection of Tibetan sources from the 16th century as well as Bhutanese sources from the 19th century.)
'Gos Lo tsā ba gZhon nu dpal's Commentary on the Ratnagotravibhāgavyākhyā + (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''.)
The Dharmadhātustava (Zhen) + (A critical edition of Nāgārjuna's ''In Praise of Dharmadhātu'' produced from a Sanskrit manuscript recently discovered in Tibet.)
Texts/Vimalaprabhā + (A crucial commentary to the ''Kālacakra Ta … A crucial commentary to the ''Kālacakra Tantra'' purported to have been written by Kalkī Śrī Puṇḍarīka, the fabled Second King of Shambhala also known as Kulika Puṇḍarīka, though in the Tibetan tradition the work is sometimes attributed to the Bodhisattva Avalokiteśvara whom Puṇḍarīka was considered to be an emanation of. In the Tibetan tradition it is counted among the ''Three Cycles of Bodhisattva Commentaries'' (''Sems 'grel skor gsum''), which are a trilogy of canonical commentaries attributed to the transcendent Bodhisattvas Vajrapaṇi, Vajragarbha, and Avalokiteśvara on the ''Cakrasamvara'', ''Hevajra'', and ''Kālacakra'' Tantras, respectively., and ''Kālacakra'' Tantras, respectively.)
Texts/Saṃdhinirmocanasūtra + (A crucial source text for the Yogācāra sch … A crucial source text for the Yogācāra school and many of its central tenets, including the theories of consciousness-only, all-ground consciousness (Skt. ''ālayavijñāna''; Tib. ''kun gzhi rnam par shes pa''), and the three natures. It is also noteworthy for its discussion of the relationship between the two truths (Ch.3), the three turnings of the wheel of Dharma (Ch.7), and meditation (Ch.8). Furthermore, it is commonly included in the Tibetan lists of sūtras that teach buddha-nature and/or the definitive meaning.ddha-nature and/or the definitive meaning.)
Texts/Mnyam med dwags po'i chos bzhir grags pa'i gzhung gi 'grel pa snying po gsal ba'i rgyan + (A detailed commentary on Gampopa's Four Dh … A detailed commentary on Gampopa's Four Dharmas (''chos bzhi'') instruction for fundamental Buddhist practice. The root verses containing the four dharma of Gampopa were written by his learned student from Laya, Jangchub Ngödup exactly according to how Gampopa taught, and the extensive commentary containing a rich array of citations and arguments was authored by Jangchub Ngödup himself. The topic four dharmas of Gampopa refers to the four points of making dharma practice a genuine dharma practice, making dharma progress on the path, dispelling confusion on the path, and see confusion as pristine wisdom.ath, and see confusion as pristine wisdom.)
Texts/Theg pa chen po rgyud bla ma'i bstan bcos kyi rnam par bshad pa nges don rab gsal snang ba + (A detailed explanation of the ''Uttaratantra'' written by one of Dölpopa's chief disciples.)
Visions of Unity + (A detailed study of controversial Tibetan … 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.tive language and the other with negative.)
People/Huiyan + (A disciple of Kumārajīva and a translator … A disciple of Kumārajīva and a translator of Buddhist scriptures in China. Together with Hui-kuan and Hsieh Ling-yün, he revised the forty-volume ''Mahāparinirvāṇa Sūtra'', the Chinese translation by [Dharmakṣema], in light of the ''Mahāparinirvāṇa Sūtra'' translated by Fa-hsien and Buddhabhadra. He produced this revision as [a] thirty-six volume ''Mahāparinirvāṇa Sūtra'' in 436. ([https://www.nichirenlibrary.org/en/dic/Content/H/79 Source Accessed Aug 20, 2020])ontent/H/79 Source Accessed Aug 20, 2020]))
The Gzhan stong Chen mo + (A dissertation on the Jonang position of other-emptiness (''gzhan stong'') as represented by work of the modern scholar 'Dzam thang Mkhan po Ngag dbang Blo gros grags pa (1920-75).)
Texts/Gzhan stong snying po + (A fairly brief work by Tāranātha on the ba … A fairly brief work by Tāranātha on the basic tenets of the four systems of Buddhist philosophy, namely the Vaibhāṣika, Sautrāntrika, Cittamātra, and Madhyamaka. His exposition culminates with a presentation of the Great Madhyamaka, the pinnacle of the four, which is synonymous with other-emptiness as represented by the Jonang tradition.ss as represented by the Jonang tradition.)
Texts/Dbu ma'i byung tshul rnam par bshad pa'i gtam yid bzhin lhun po zhes bya ba'i bstan bcos + (A history of the Madhyamaka philosophy in … A history of the Madhyamaka philosophy in India and Tibet written by Śākya Chokden between 1484-1490 in Lhasa with Kongtön Chökyi Gyaltsen as scribe. In this text, he defines what is a Middle Way and presents the transmission of different Middle Way thoughts.smission of different Middle Way thoughts.)
Buddha-Nature and a Dialectic of Presence and Absence in the Works of Mi-pham + (A key dissertation on Mipam's interpretation of buddha-nature.)
Articles/A History of Buddha-Nature Theory: The Literature and Traditions + (A lengthy historical survey of buddha-nature theory through the literature and traditions, based on academic scholarship.)
Texts/Dpon byang ba'i phyag tu phul ba'i chos kyi shan 'byed + (A lengthy polemical work by Dölpopa that a … A lengthy polemical work by Dölpopa that addresses various disputed philosophical positions. Pön Jangpa sent Dolpopa some polemical writings with a measure of gold as gift asking him to send him response. In response, Dölpopa wrote this treatise explaining how self-emptiness as many Tibetan scholars understood is not the ultimate truth but buddha-nature endowed with buddha qualities is.a-nature endowed with buddha qualities is.)

Articles/A Provisional List of Tibetan Commentaries on the Ratnagotravibhāga + (A listing of 45 Tibetan commentaries on the ''Ratnagotravibhāga''.)

People/Helm, A. + (A long–term student of Chogyam Trungpa Rin … A long–term student of Chogyam Trungpa Rinpoche, Ann joined the Nalanda Translation Committee in 1986. She studied Tibetan at Naropa University, mainly with Dzigar Kongtrul, and she taught Tibetan and Foundations of Buddhism at Naropa from 1991-2004. After 30 years in Boulder, Ann lived as a retreatant for eight years at Padma Samye Ling, the monastery in upstate New York of Khenchen Palden Sherab and Khenpo Tsewang Dongyal. From 1997 to 2014, she translated primarily with Ringu Tulku and for Dharma Samudra, the Khenpo Brothers’ publication group. In 2014 Ann moved to Portland, Oregon, where she continues her Buddhist practice and study under the guidance of Yongey Mingyur Rinpoche. ([http://rywiki.tsadra.org/index.php/Ann_Helm Source Accessed Sept 9, 2020])hp/Ann_Helm Source Accessed Sept 9, 2020]))
The Buddhist Self + (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.)
People/Faju + (A monk and translator of the Western Jin a … A monk and translator of the Western Jin apparently of unknown origin active between 290–306. A collaborator of Dharmarakṣa, who appears in the colophon of Dharmarakṣa's translation of the ''Lalitavistara'' and the ''Daśabhūmikasūtra''. (Source: Zürcher, ''The Buddhist Conquest of China'', 2007) Twenty-four texts are attributed to him in the Taisho canon. (See [http://www.acmuller.net/descriptive_catalogue/indexes/index-authors-editors-translators.html ''The Korean Buddhist Canon: A Descriptive Catalogue''])uddhist Canon: A Descriptive Catalogue'']))
A Feast of the Nectar of the Supreme Vehicle + (A monumental work and Indian Buddhist clas … 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: [https://www.shambhala.com/a-feast-of-the-nectar-of-the-supreme-vehicle.html Shambhala Publications])reme-vehicle.html Shambhala Publications]))
People/LaFleur, W. + (A native of Patterson, New Jersey, LaFleur … A native of Patterson, New Jersey, LaFleur received his BA from Calvin College in Grand Rapids, Michigan. He earned two master’s degrees, one in comparative literature from the University of Michigan and another in the history of religions from the University of Chicago. He also completed his doctoral work at the University of Chicago, where he studied with Joseph Kitagawa and Mircea Eliade. After completing his PhD in 1973, LaFleur taught at Princeton University; University of California, Los Angeles; Sophia University, Tokyo; and University of Pennsylvania, where he was the E. Dale Saunders Professor of Japanese Studies. LaFleur was a groundbreaking figure in the interdisciplinary study of Buddhism and culture in Japan and trained two generations of graduate students in these fields. His seminal work ''The Karma of Words: Buddhism and the Literary Arts in Medieval Japan'' (University of California Press, 1986) broke away from a traditional focus on specific Buddhist figures and lineages and instead approached Buddhism as the “cognitive map” by which medieval Japanese of all Buddhist schools and social levels made sense of their world. He also uncovered an intimate relation between the Japanese Buddhist episteme and medieval literary arts. The innovative studies now emerging from a generation of younger scholars working at the intersections of Buddhism and literature owe much to LaFleur’s influence.A scholar of far-reaching interests and expertise, LaFleur refused to be confined by any single research area, historical period, or method of approach. In addition to his work on Buddhist cosmology and the “mind” of medieval Japan, he was a gifted translator and interpreter of poetry and published two volumes on the medieval monk-poet Saigyō. He was deeply interested in Zen, especially as a resource for contemporary thought. He wrote and edited several books and essays, introducing to Western readers the work of the thirteenth century Zen master Dōgen, the Kyoto-school figure Masao Abé, and the twentieth century philosopher and cultural historian Watsuji Tetsurō. In 1989, he became the first non-Japanese to win the Watsuji Tetsurō Cultural Prize.LaFleur’s ''Liquid Life: Abortion and Buddhism in Japan'' (Princeton University Press, 1994) expanded his earlier attention to Buddhist notions of the body and catalyzed his growing interest in comparative public philosophy and social ethics. In his later career, while continuing to study medieval Japanese religion and literature, he produced pioneering studies of Japanese bioethics, highlighting contrasts with Western approaches to such issues as abortion, organ transplants, and medical definitions of death. Altogether, he wrote or edited nine books. He left several other projects still in progress; some of which will be published posthumously. ([http://rsnonline.org/index7696.html?option=com_content Source Accessed Jan 16, 2020])com_content Source Accessed Jan 16, 2020]))
Texts/Gzhan stong dbu ma'i rgyan + (A polemical work defending the other-empti … A polemical work defending the other-emptiness view of the Jonang tradition that addresses the criticism of this position by other Tibetan schools. This discursive text discusses the provisional or ultimate nature of the three turnings of the wheel of dharma, the position of Indian masters and philosophical schools, the intent of the Mahāyāna sūtras and the rebuts the criticism of other-emptiness by proponents of the self-emptiness theory in Tibet.nts of the self-emptiness theory in Tibet.)
People/Sgra tshad pa rin chen rnam rgyal + (A prominent 14th century scholar associated with Kadam and Skya schools that was a student of Butön, as well as his biographer. He was also an early teacher of Tsongkhapa and is reported to have given the bodhisattva vow to Rongtön.)
Texts/Theg pa chen po rgyud bla ma rgyan gyi me tog + (A rather brief work that, as Tsering Wangchuk states, is "the earliest extant Tibetan commentary on the Uttaratantra that cites both tantric and sutric sources to corroborate the claims made in the treatise.")
Shōbōgenzō: Zen Essays by Dōgen + (A remarkable collection of essays, ''Shōbō … 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: [https://uhpress.hawaii.edu/title/shobogenzo-zen-essays-by-dogen/ University of Hawai'i Press])ys-by-dogen/ University of Hawai'i Press]))
People/Bodhiruci + (A renowned Indian translator and monk (to … A renowned Indian translator and monk (to be distinguished from a subsequent Bodhiruci [s.v.] who was active in China two centuries later during the Tang dynasty). Bodhiruci left north India for Luoyang, the Northern Wei capital, in 508. He is said to have been well versed in the Tripiṭaka and talented at incantations. Bodhiruci stayed at the monastery of Yongningsi in Luoyang from 508 to 512 and with the help of Buddhaśānta (d.u.) and others translated over thirty Mahāyāna sūtras and treatises, most of which reflect the latest developments in Indian Mahāyāna, and especially Yogācāra. His translations include the ''Dharmasaṃgīti'', ''Shidijing lun'', ''Laṅkāvatārasūtra'', ''Vajracchedikāprajñāpāramitāsūtra'', and the ''Wuliangshou jing youpotishe yuansheng ji'', attributed to Vasubandhu. Bodhiruci’s translation of the ''Shidijing lun'', otherwise known more simply as the ''Di lun'', fostered the formation of a group of Yogācāra specialists in China that later historians retroactively call the Di lun zong. According to a story in the ''Lidai fabao ji'', a jealous Bodhiruci, assisted by a monk from Shaolinsi on Songshan named Guangtong (also known as Huiguang, 468–537), is said to have attempted on numerous occasions to poison the founder of the Chan school, Bodhidharma, and eventually succeeded. Bodhiruci is also said to have played an instrumental role in converting the Chinese monk Tanluan from Daoist longevity practices to the pure land teachings of the ''Guan Wuliangshou jing''. (Source: "Bodhiruci." In ''The Princeton Dictionary of Buddhism'', 133. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
People/Karmapa, 1st + (A renowned Tibetan master recognized as th … A renowned Tibetan master recognized as the first in the lineage of Karma pa incarnations and early founder of the Karma bka' brgyud sect of Tibetan Buddhism. He was born in the Tre shod region of eastern Tibet and at the age of sixteen was ordained by a monk of the Bka' gdams sect and received tantric instruction from a disciple of Atiśa Dīpaṃkaraśrījñāna. He went on to study Madhyamaka and the Kālacakratantra with some of the leading scholars of the day. At the age of thirty, Dus gsum mkhyen pa met his principal guru, Sgam po pa B sod nams rin chen, from whom he received many teachings, including so-called “heat yoga” (''gtum mo''; see ''candālī''). He also studied with Mi la ras pa’s renowned disciple Ras chung pa. He devoted himself to the teachings that would become the hallmark of the Bka' brgyud, such as the six yogas of Nāropa and mahāmudra, but he also received teachings from a number of Bka' gdams and Sa skya masters. He went on to found three important Bka' brgyud monasteries: Kam po gnas nang in 1164, Karma dgon in 1184, both in eastern Tibet, and Mtshur phu northwest of Lha sa in 1187. The latter became a powerful central-Tibetan institution as the primary seat of the Karma pas up to 1959. It is said that at the age of sixteen Dus gsum mkhyen pa received a hat woven from the hair of one hundred thousand ḍākinīs. This hat has been passed down to subsequent Karma pas, and seen in the so-called “black hat ceremony” (''zhwa nag''). (Source: "Dus gsum mkhyen pa." In ''The Princeton Dictionary of Buddhism'', 274–5. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
People/Mar pa chos kyi blo gros + (A renowned Tibetan translator and lay Budd … A renowned Tibetan translator and lay Buddhist master who played an important role in the later transmission (''phyi dar'') of Buddhism from India to Tibet. He is regarded as the Tibetan founder of the Bka’ brgyud sect of Tibetan Buddhism, which traces its lineage to India and the mahāsiddhas Tilopa and Nāropa. In his traditional biographies, Mar pa is generally regarded as a reincarnation of the Indian mahāsiddha Dombī Heruka. Mar pa was born to wealthy landowners in the southern Tibetan region of Lho brag and quickly proved to be a gifted child. As an adult, Mar pa was characterized as having a volatile temper, although ultimately compassionate. His parents sent their son to study Sanskrit and Indian vernacular languages with the translator ’Brog mi Shākya ye shes in western Tibet. Because resources for studying Buddhism in Tibet were limited as the so-called dark period between the earlier dissemination (''snga dar'') and later dissemination (''phyi dar'') came to an end, Mar pa decided to make the harrowing journey to India to seek instruction from Buddhist masters. He would make three journeys there over the course of his life. He first spent three years in Nepal, acclimating to the new environment and continuing his study of local languages. There he met two Nepalese teachers, Chitherpa and Paiṇḍapa, who offered many religious instructions but also encouraged Mar pa to seek out the master who would become his chief guru, the great siddha Nāropa. (Source: "Mar pa Chos kyi blo gros." In ''The Princeton Dictionary of Buddhism'', 533. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
Articles/Mind Is Buddha + (A simple three-word koan. Or just a one-wo … A simple three-word koan. Or just a one-word koan: buddhanature. So deceptively simple, so easy to leave in the realm of concept, yet it penetrates to the very heart of the matter. Here’s Geoffery Shugen Arnold, Sensei, on Case 30 of the Gateless Gate, “Mazu’s ‘Mind is buddha.'” Gateless Gate, “Mazu’s ‘Mind is buddha.'”)
Articles/A Fragment of the "Uttaratantra" in Sanskrit + (A study and facsimile of a Sanskrit fragment of the ''Ratnagotravibhāga'', published before the complete Sanskrit text became available.)
Approaching the Great Perfection + (A study and translation of ten Dzogchen texts from Jigme Lingpa's ''Longchen Nyingtik'' revelations.)
Texts/Gzhan stong dbu ma'i rgyan gyi lung sbyor + (A supplement to Tāranātha's ''Ornament of … A supplement to Tāranātha's ''Ornament of Madhyamaka of Other-Emptiness'' (''Gzhan stong dbu ma'i brgyan'') that focuses on the scriptural sources of the other-emptiness philosophy. The scriptural citations and reference which were barely mentioned or referred to in the ''Ornament of Madhyamaka of Other-Emptiness'' are quoted in full to substantiate the claims of the proponents of Other-Emptiness.aims of the proponents of Other-Emptiness.)
Articles/The Nirvana Debate: Joseph Goldstein Extract + (A teaching on buddha-nature by Joseph Goldstein)
Articles/The Example of the Buddha + (A teaching on buddha-nature by an American Vipassana teacher)
The Tathāgatagarbha Theory in the Śrīmālāsūtra + (A textual study and annotated translation of the ''Srīmālāsūtra''.)
Lamp of Mahamudra (Rangjung Yeshe) + (A timeless instruction on the heart of Bud … 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. ([https://www.amazon.com/Lamp-Mahamudra-Immaculate-Perfectly-Illuminates/dp/9627341312 Source Accessed Feb 12, 2020])/9627341312 Source Accessed Feb 12, 2020]))
Lamp of Mahamudra (Shambhala) + (A timeless instruction on the heart of Bud … 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 Kagyu 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. ([https://www.amazon.com/Lamp-Mahamudra-Immaculate-Perfectly-Illuminates/dp/9627341312 Source Accessed Feb 12, 2020])/9627341312 Source Accessed Feb 12, 2020]))
Texts/Theg pa chen po'i bstan bcos rgyud bla ma'i sa bcad + (A topical outline of the ''Ratnagotravibhāga'' written by the famed 19th century Nyingma scholar Paltrul Rinpoche, Orgyen Jigme Chökyi Wangpo.)
Lion of Speech + (A traditional biography on the life of Mip … A traditional biography on the life of Mipham Rinpoche—one of the greatest 19th-century masters—from Dilgo Khyentse Rinpoche—one of the greatest 20th–century masters.Lion of Speech: The Life of Mipham Rinpoche offers a translation of Dilgo Khyentse Rinpoche’s biography of Mipham Rinpoche, left behind in Tibet when Khyentse Rinpoche went into exile in 1959 and lost for eighty years before its discovery by an extraordinary stroke of good fortune. The biography is written as a traditional namthar, an account of the “life and liberation” of a man who is widely considered to be among the greatest scholars and accomplished masters in the history of Tibetan Buddhism. One of the striking features of Khyentse Rinpoche’s account is that it downplays the “miraculous” aspects of Mipham’s life and activities—perhaps as a means of bringing into sharper focus the effect that Mipham had on his contemporaries as a spiritual master, scholar, and teacher.The second half of the book offers selected translations of Mipham Rinpoche’s works that provide readers with a taste of his enormous and extremely varied output. The translations are from his works on Madhyamaka, buddha-nature, tantra, and the Great Perfection. Some are new translations and some are striking passages from works that have already been published, including passages from Guide to the Wheel of Analytical Meditation, The Adornment of the Middle Way, The Wisdom Chapter, The Lion’s Roar, and White Lotus. (Source: [https://www.shambhala.com/lion-of-speech-15467.html Shambhala Publications])com/lion-of-speech-15467.html Shambhala Publications]))
A Direct Path to the Buddha Within + (A translation and study of an important Kagyu commentary on the ''Ratnagotravibhāga''.)
Lion's Roar: Buddha Nature in a Nutshell + (A translation of Mipam Gyatso's ''Bde gshe … A translation of Mipam Gyatso's ''Bde gshegs snying po'i stong thun chen mo seng+ge'i nga ro'' (''Lion's Roar: Exposition of Buddha-Nature'') by Gyurme Avertin based on Khenpo Namdrol Rinpoche's teachings. Edited by Ian Ives, Judith Amtzis, and Chris Tomlinson. Ives, Judith Amtzis, and Chris Tomlinson.)