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 sutra 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. The first part of the book outlines the three-fold nature of Being, as conceptualized in Buddhist metaphysics. The author uses an interpretive framework borrowed from the existentialist philosophy of Heidegger, in order to separate the transcendental Essence of Being from its Temporal manifestation as Self, and from its Spatial or Cosmic dimension. The second part clarifies the Buddhist approach to knowledge in its religious, transcendental sense and it shows that the Buddhists were actually first in making use of dialectical reasoning for the purpose of transcending the contradictory dualities imbedded in the common ways of perceiving, thinking, and arguing about reality.

The Sūtra of Perfect Enlightenment, used in monastic education for more than a millennium, is a concise guide to the key paradigms of the practice systems of the East Asian meditational schools (Ch'an, Sǒn, and Zen). Contained in its twelve chapters are definitive explanations of the meaning of innate and actualized enlightenment, sudden and gradual enlightenment, the true nature of ignorance and suffering, along with numerous examples of methods of contemplation that accord with and reflect the basic Ch'an views on enlightenment and practice. Although the Sutra was popular throughout the East Asian region, it attained its highest canonical status within the Korean Chogye school, where it is still a key text in the core curriculum of modern-day monks and nuns. The Sutra is translated here in full, along with the eloquent and revelatory commentary of the Chǒson monk Kihwa (1376–1433).

The title Lankavatara might mean entering Lanka (Perhaps referring to the temporary Mahayana period of Ceylon), suggesting that the doctrine of this scripture are possibly consistent with earlier Buddhism preserved in the Pali language. Suzuki has greatly helped the reader of the basic scripture by discussing the main ideas. He tells how to study this scripture, compares it with the popular Zen Buddhism discusses such typical and important doctrines as Mind-only the Triple body of the Buddha and many minor topics. Suzuki is both an exacting scholar and an understanding exponent of these difficult concepts. He adds a Sanskrit-Chinese-English Glossary, and also an Index. This work is essential for grasping the main ideas of the scripture.

A richly complex study of the Yogacara tradition of Buddhism, divided into five parts: the first on Buddhism and phenomenology, the second on the four basic models of Indian Buddhist thought, the third on karma, meditation and epistemology, the fourth on the Trimsika and its translations, and finally the fifth on the Ch'eng Wei-shih Lun and Yogacara in China.

The Yogacara Doctrine teaches one fundamental truth, namely that all beings are Buddha-'sattva Buddha evam'-or, in other words, all beings are aspects of one all-embracing absolute awareness, were they but to know it. This book sets a context for the study and meditation on ten pivotal texts of Yogacara. The source texts, translated from a practice perspective, derive from the Indo-Tibetan mahasiddha tradition and are presented with an ecumenical approach. As this collection of pithy Yogacara works will readily prove to the reader, the ancient 'Practice Tradition of the Yogin' (rnal-bhyor-pa'i sgrub-brgyud) is based on a clearly active realization of the essential nature of mind and consciousness gained through years of intensive examination and reflection. Yogacara approach advocates a dynamic form of meditation that is neither suppressive nor lethargic. The guide to this attainment, the mechanism that sharpens the mind's penetrative and illuminative qualities, is metaphysical inquiry.

A lively and plainspoken translation of the Buddhist sutra known as the ‘holy grail of Zen’—with “plentiful notes, explanations, and study questions” (Library Journal) The first English translation the original text used by Bodhidharma—the source upon which all Chinese Zen masters have relied ever since 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, which Chinese Zen Masters came to know as “have a cup of tea” and “taste the tea.” • Everything we perceive as being real is nothing but the perceptions of our own mind • The knowledge of this is something that must be realized and experienced for oneself and cannot be expressed in words. 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.

This book explores an important concept within the Buddhist Mahāyāna tradition, bodhicitta. This term appears frequently in Sanskrit literature relating to the spiritual practices of the bodhisattva in Mahāyāna Buddhism and has been variously translated as "thought of enlightenment" or "desire of enlightenment." Francis Brassard offers a contextual analysis of bodhicitta based on the presuppositions underlying the spiritual practice of the bodhisattva. Since the understanding that emerges involves how one ought to view the process of spiritual transformation, this work contributes to Buddhist psychology and soteriology in particular, and to comparative religions in general. The book surveys the various interpretations of the concept of bodhicitta, analyzes its possible functions in the context of the spiritual path of the aspirant to enlightenment, and discusses an understanding of bodhicitta in the context of the Śāntideva's Bodhicaryāvatāra.