This modern translation of an essential Mahayana Buddhist text captures the meaning and musicality of Shantideva's original verse and provides readers with an accessible guide to its profound depths. This is a fresh translation of, and commentary on, Entering the Way of the Bodhisattva, perhaps the most renowned and thorough articulation of the bodhisattva path. Written by the eighth-century Indian monk Shantideva, Entering the Way of the Bodhisattva is a guide to becoming a bodhisattva, someone who is dedicated to achieving enlightenment in order to benefit all beings. Accomplished translator Khenpo David Karma Choephel communicates the power of Shantideva's insights through careful attention to both the meaning and the rhythmic pulse of each stanza, all the while providing necessary context and practical advice for modern readers. After presenting the full translation, Khenpo David Karma Choephel then introduces readers to the text, explaining the key points of each chapter with clarity and wisdom. Combining a uniquely poetic translation with detailed analysis, this book is a comprehensive guide to developing oneself in service of others. Teachings that have been at the heart of Mahayana practice for centuries are given new life, and the supporting commentary makes the text accessible and applicable to practitioners. Readers interested in the bodhisattva path will find this a comprehensive resource filled with captivating verse and incisive interpretations.

The first English translation of a classic treatise on how the Tibetan practice of Dzogchen, or Great Perfection, is in fact the culmination of the path of Mahayana Buddhism. 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.

The teachings of the Buddha are classified into five categories, the Five Vehicles, according to sentient beings’ aspirations and capacities, However, He intends for all to ride the One Vehicle to Buddhahood. Although Buddha nature is in all, everyone needs training to reveal it. He who activates the bodhi mind to enlighten himself and others is a Bodhisattva, who must accumulate merit and develop wisdom on the Bodhisattva Way to Buddhahood. This book, Rulu’s fourth, presents three sutras in English, all translated from texts in the Chinese Buddhist Canon. Sutra 1 is the Sutra of the Garland of a Bodhisattva’s Primary Karmas. It presents the forty-two levels of training on the Bodhisattva Way, classified into six stages. This sutra has never before been translated into English. Sutra 2 is chapter 7 of the Sutra of the Profound Secret Unraveled. It describes the four purities and the eleven parts of training, which rule the holy grounds, and explains the ten paramitas. Sutra 3 is chapter 26 of the Mahavaipulya Sutra of Buddha Adornment. It presents in detail a Bodhisattva’s training on the Ten Grounds, his spiritual attainments, and his worldly requitals. The translator’s introduction integrates the essential teachings in these three sutras. This book will benefit readers at all levels and can serve as a basis for scholarly research.

The Way to Buddhahood is a compendium of two thousand years of Chinese practice in assimilating and understanding the Buddhist experience of enlightenment. It is the first in-depth explanation of Chinese Buddhism by Yin-shun, the greatest living master of the Chinese scholar-monk tradition. The master's broad scope not only includes the traditional Chinese experience but also ideas from the Tibetan monastic tradition. This is one of those rare classic books that authentically captures an entire Buddhist tradition between its covers.

The first complete English translation of renowned scholar-saint Tsongkhapa's Middle-Length Treatise on the Stages of the Path. Tsongkhapa (1357–1419), the author of the well-known Great Treatise on the Stages of the Path to Enlightenment and the teacher of the First Dalai Lama, is renowned as one of the greatest scholar-saints that Tibet has ever produced. A dozen years after writing the Great Treatise, he wrote the Middle-Length Treatise on the Stages of the Path, presented here in its first complete English translation. Half the length of the well-known Great Treatise, this work similarly presents a systematic overview of the Buddhist path. Tsongkhapa begins by abridging the longer work, distilling its explanations for quicker integration. He presents a series of meditations, beginning with recognizing the rarity of our human existence and the great opportunities it affords, followed by reflections on impermanence, suffering, and the promise of liberation from our past actions, until proceeding to the path of bodhisattvas, whose universal compassion seeks to free every being from suffering. Tsongkhapa gives especially detailed instructions on samatha, the deep meditative concentration that is a precondition for the highest insight into the nature of reality. The final and largest section, on that very insight, is unique to this work, particularly Tsongkhapa’s presentation of conventional truth and ultimate truth. Those new to Tibetan Buddhist teachings will benefit from the approachable style of this classic handbook for enlightenment, and beginners and longtime practitioners alike will cherish the clear guidance from one of Tibet’s great luminaries.

Translated By Khen Rinpoche Geshe Lobsang Tharchin with Geshe Michael Roach. The entire teachings of Buddhism explained in a few short pages by the greatest Buddhist master of ancient Middle Asia. The spread of the teaching of Gautama Buddha began in India over twothousand years ago and reached perhaps its highest peak in the hidden mountain kingdom of Tibet, five centuries before our time. The great illuminary of this renaissance of the religion of total peace was Tsongkapa (1357-1419). He inspired a movement that at its height saw nearly a million monks and nuns living in thousands of cloisters around the country. Tsongkapa was the greatest commentator in the history of Buddhism and wrote some 10,000 pages in eloquent explanation of the entire range of the ancient Buddhist classics. He undertook the challenge of compressing all this knowledge into a single poem. The result was his famous Three Principal Paths, fourteen verses written for a favored student in a faraway land. Tsongkapa's masterpiece appears here with a commentary by the illustrious Pabongka Rinpoche (1878-1941), generally regarded as the foremost Tibetan teacher of Buddhism during the last century. The work has been translated by Geshe Lobsang Tharchin, one of the last Buddhist masters of old Tibet. The cover shows a statue of Tsongkapa known as "Looks Like Me," named from Tsongkapa's comment at the unveiling of the image. Theoriginal stood in the great Jokang Temple of Lhasa, Tibet, and was destroyed.

Maitreya's Abhisamayalamkara is the most widely studied book in Tibet, where it was brought from India many centuries ago. It is used in all the monasteries to teach the path to Buddhahood, in accordance with the Perfection of Wisdom Sutras. It teaches this in outline form, so it requires a commentary to be understood. The oldest extant commentary is Arya Vimuktisena's Vrtti. Haribhadra, the most influential Indian commentator, drew upon this to write his Aloka. Virtually all of the many famous Tibetan teachers who wrote their own commentaries on the Abhisamayalamkara relied on Haribhadra as their primary source. This is the fourth of four volumes.

Dieter Glogowski spent eight years intensively photographing the people of Ladakh and Lingshed'remote mountain regions steeped in Tibetan Buddhist culture'to compile material for this wonderful volume. These stunning portraits in black and white capture the region's essential nature and spiritual power. Along with texts by Western philosophers, more than 80 Buddhist quotations enhance the expressive power of this unusual book. Produced in collaboration with photo designer Albrecht Haag.

Deepen your understanding of meaning and truth with the third volume of the Dalai Lama’s esteemed series Science and Philosophy in the Indian Buddhist Classics. Science and Philosophy in the Indian Buddhist Classics compiles classical Buddhist explorations of the nature of the material world, the human mind, reason, and liberation, and puts them into context for the modern reader. This ambitious four-volume series—a major resource for the history of ideas and especially the history of science and philosophy—has been conceived by and compiled under the visionary supervision of His Holiness the Dalai Lama himself. It is his view that the exploratory thinking of the great masters of classical India still has much that is of interest to us today, whether we are Buddhist or not. These volumes make those insights accessible. In this third volume the focus turns to exploring the philosophical schools of India. The practice of presenting the views of various schools of philosophy dates back to the first millennium in India, when proponents of competing traditions would arrange the diverse sets of philosophical positions in a hierarchy culminating in their own school’s superior tenets. Centuries later, relying on the Indian Buddhist treatises, Tibet developed its own tradition of works on tenets (grub mtha’), often centered on the four schools of Buddhist philosophy, using them to demonstrate the philosophical evolution within their own tradition, and within individual practitioners, as they progressed through increasingly more subtle expressions of the true reality. The present work follows in this venerable tradition, but with a modern twist. Like its predecessors, it presents the views of seven non-Buddhist schools, those of the Samkhya, Vaisesika, Nyaya, Mimamsa, Vedanta, Jaina, and Lokayata, followed by the Buddhist Vaibhasika, Sautrantika, Cittamatra, and Madhyamaka schools, arranging them like steps on a ladder to the profound. But rather than following in the sharply polemical approach of its ancient predecessors, it strives to survey each tradition authentically, relying on and citing the texts sacred to each, allowing the different traditions to speak for themselves. What, it asks, are the basic components of the world we experience? What is the nature of their ultimate reality? And how can we come to experience that for ourselves? See how the rich spiritual traditions of India approached these key questions, where they agreed, and how they evolved through dialogue and debate. This presentation of philosophical schools is introduced by His Holiness and is accompanied by an extensive introduction and survey by Professor Donald Lopez Jr. of the University of Michigan, who is uniquely qualified to communicate the scope and significance of this literary and spiritual heritage to modern readers.