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.

The Way of the Bodhisattva, composed by the monk and scholar 'S=antideva in eighth-century India, is a Buddhist treatise in verse that beautifully and succinctly lays out the theory and practice of the Mahayana path of a bodhisattva. Over one thousand years after 'S=antideva's composition, Künzang Sönam (1823-1905) produced the most extensive commentary on the Way of the Bodhisattva ever written. This book is the first English translation of Künzang Sönam's overview of 'S=antideva's notoriously difficult ninth chapter on wisdom. The ninth chapter of the Way of the Bodhisattva is philosophically very rich but forbiddingly technical, and can only be read well with a good commentary. Künzang Sönam's commentary offers a unique and complete introduction to the view of Pr=asa:ngika-Madhyamaka, the summit of Buddhist philosophy in Tibet, as articulated by Tsongkhapa. It brings 'S=antideva's text, and Tsongkhapa's interpretation of Pr=asa:ngika-Madhyamaka, into conversation with a vast Buddhist literature from India and Tibet. By articulating the integral relationship between emptiness and interdependence, this text formulates a sustained and powerful argument for emptiness as a metaphysical basis of bodhisattva ethics. This volume makes the ninth chapter accessible to English-speaking teachers and students of the Way of the Bodhisattva.

"This is a scholarly tour de force, the likes of which are rarely seen in the academy."—José Ignacio Cabezón, Illif School of Theology "An exceptionally clear and detailed account of a central debate in Tibetan Buddhist scholastic philosophy."—Matthew Kapstein, University of Chicago "This is without question the finest and most complete discussion of the renowned Mind-Only school and its Tibetan context."—Anne C. Klein, author of Knowledge & Liberation, Path to the Middle "An important new contribution to our understanding of the development of Buddhist philosophical thought in Tibet."—Matthew T. Kapstein, author of The Tibetan Assimilation of Buddhism: Conversion, Contestation, and Memory

This is the second volume in Jeffrey Hopkins' valuable series on the Mind-Only School of Buddhism and a focal description of it in Dzong-Ka-ba's The Essence of Eloquence. Dzong-Ka-ba (1357-1419) is generally regarded as one of the greatest Tibetan philosophers, and his Mind-Only discourse on emptiness is considered a landmark in Buddhist philosophy. In Volume I, Emptiness in the Mind-Only School of Buddhism, Hopkins provided a translation of the introduction and the section on the Mind-Only School in The Essence of Eloquence. The present volume places this enigmatic and influential exposition in its historical and philosophical contexts. Reflections on Reality conveys the intellectual vibrancy of the different cultural interpretations of this text and expands the key philosophical issues it addresses. Hopkins, one of the leading scholarly voices in Tibetan studies, begins this volume with two introductory chapters contextualizing Tibetan scholarship in general. He then goes on to discuss in detail the religious significance of the central topic of the three natures in the Mind-Only School. He also considers various views on the status of reality, including the doctrine of other-emptiness promulgated by the fourteenth century Jo-nang savant Shay-rap-gyel-tsen. Presenting accurate and insightful translations of a large amount of material that has never been available in English before, he shows how these topics have been debated among scholars in Tibet over six centuries. Comparing these with presentations in Europe, Japan, and the United States today, he created a lively conversation between normally disparate voices.

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 this remarkable individual who, though he spent the greater part of his life in solitary retreat, became one of the greatest scholars of his age. 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.

His Holiness the Dalai Lama illuminates the highly practical and compassionate use of Tantra for spiritual development in this important classic work. This is the first book in a series presenting The Great Exposition of Secret Mantra. The other two books are Deity Yoga and Yoga Tantra. Tantra in Tibet consists of three parts published under the auspices of the Dalai Lama. "Essence of Tantra" by the Dalai Lama discusses tantra for practice, refuge, the three paths, greatness of mantra, clear light, and initiation. "The Great Exposition of Secret Mantra--Part 1" by Tsongkhapa is one of the principal classic texts on tantra. It presents the main features common to all the Buddhist tantra systems as well as the differences between sutra and tantra. In this volume Tsongkhapa covers paths to Buddhahood, vajra vehicle, deity yoga, and method in the four tantras. "Supplement" by Jeffrey Hopkins discusses the meaning of emptiness, transformation, and the purpose of the four tantras.

Dzong-ka-ba's The Essence of Eloquence is still considered so important to Tibetan Buddhists that the Dalai Lama keeps a copy with him wherever he goes. This book examines many fascinating points raised in six centuries of Tibetan and Mongolian commentary concerning the first two sections of this text: the Prologue, and the section on the Mind-Only School. By providing vivid detail, Jeffrey Hopkins reveals the liveliness of Tibetan scholastic controversies, showing the dynamism of thoughtful commentary and stimulating the reader's metaphysical imagination. In the process of examining 170 issues, this volume treats many engaging points on Great Vehicle presentations of the three natures and the three non-natures, including how to apply these to all phenomena, the selflessness of persons, and the emptiness of emptiness. It concludes with a delineation of the approaches through which the Mind-Only School interprets scriptures.This stand-alone book is the final volume of a trilogy on Mind-Only that Hopkins composed over a period of twenty-two years. His heavily annotated translation of the first two sections of Dzong-ka-ba's text is contained in the first volume, Emptiness in the Mind-Only School of Buddhism, along with a historical and doctrinal introduction, a detailed synopsis of the text, and a critical edition. The second volume, Reflections on Reality: The Three Natures and Non-Natures in the Mind-Only School, provides historical and social context, a basic presentation of the three natures, the two types of emptiness in the Mind-Only School, and the contrasting views of Dol-bo-ba Shay-rap-gyel-tsen of the Jo-nang-ba order of Tibetan Buddhism.

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 on 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. Note: The hardcover edition of Mountain Doctrine includes a "Detailed Outline in Tibetan" that is omitted in the eBook edition.

Khenpo Sodargye translates and provides commentary on the Diamond Cutter Sutra, the oldest printed book in China, shedding light on the Buddha’s teachings on how to destroy attachment without being led astray; the author is a household name in China and his books and CDs sell in the millions in China. In the profound teachings of the Diamond Cutter Sutra, the Buddha offers a view of the world that deconstructs our normal categories of experience to show us that what we think are real entities in the world are actually our conceptualizations. The Buddha teaches us to cut our attachment to all phenomena and to the “I,” which are empty of inherent existence, and in so doing, cut the root cause of our suffering. Yet without wise guidance we may think that because all phenomena are empty there is no need to be attached to virtue, and thus we fall into the worst trap of all—an attachment to emptiness. How do we destroy our attachment without being led astray? With this question in mind, Dzogchen Master Khenpo Sodargye provides sparkling commentary on the Diamond Cutter Sutra so that we understand its actual meaning, thus preparing us to understand the view of the Great Perfection and Mahamudra. Before recognizing the nature of the mind, we learn we must hold on to things that are virtuous and right. Like a boat, these can help us cross a river; until we reach the other shore, it makes no sense to give them up.

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.