Ārya Asanga’s Bodhisattvabhūmi, or The Stage of a Bodhisattva, is the Mahāyāna tradition’s most comprehensive manual on the practice and training of bodhisattvas—by the author’s own account, a compilation of the full range of instructions contained in the entire collection of Mahāyāna sutras. A classic work of the Yogācāra school, it has been cherished in Tibet by all the historical Buddhist lineages as a primary source of instruction on bodhisattva ethics, vows, and practices, as well as for its summary of the ultimate goal of the bodhisattva path—supreme enlightenment. Despite the text’s seminal importance in the Tibetan traditions, it has remained unavailable in English except in fragments. Engle’s translation, made from the Sanskrit original with reference to the Tibetan translation and commentaries, will enable English readers to understand more fully and clearly what it means to be a bodhisattva and practitioner of the Mahāyāna tradition.

The Inner Science of Buddhist Practice contains translations of texts by two historically important Indian Buddhist scholars: Vasubhandhu's "Summary of the Five Heaps" and Sthiramati's commentary on Vasubandhu's root text. These works present the traditional Buddhist analysis of ordinary experience and provide rich resources for studying Buddhist and Western interpretations of the psychology of spiritual development. According to Buddhist doctrine, the mind of an ordinary person even at birth holds deeply ingrained predispositions that lead us to perceive the elements of everyday experience mistakenly and to believe, for instance, that entities persist through time that the pleasures we pursue are genuinely satisfying, that our own personal being is governed by a real self, and that all physical and mental phenomena have a distinct, independent, and real essence. Our everyday language only serves to reinforce and deepen these erring notions. Buddhist teaching reveals how to reject these flawed beliefs and replace them with a model that both more accurately represents our experience and is indispensable to the realizations that will free us from cyclic existence. The ability to accomplish this rests largely with learning the unique vocabulary and explanations found in Buddhist literature, since that is how we will discover what is mistaken about our untutored beliefs and where we will gain the intellectual skills that are needed to construct a new and more refined conceptual infrastructure. Engle's introduction explores how the material contained in the two translations can specifically improve practice of the Tibetan teaching system known as Lamrim, or Stages of the Path. Each of the levels of motivation described by the Lamrim teachings is examined in light of the doctrine of the five heaps—form, feeling, conception, formations, and consciousness—to show how greater understanding of the classical Buddhist doctrines can enhance practice of that portion of the instruction.

Masters of esoteric knowledge and miraculous practices, the lineage of the Karmapas is the earliest of all the recognized incarnate lineages and is said to descend from the great Indian tantric master Tilopa through a chain that includes Naropa, Marpa, and Milarepa. The Karmapas are distinguished by their black crowns, said to have been woven by dakinis and symbolizing the activity of the buddhas. Unlike other Tibetan Buddhist lineage heads, each Karmapa has specific knowledge of his next reincarnation and leaves behind a "Last Testament," a letter to his disciples describing the place and circumstances of their future rebirth, the name of their parents, and so on. At a very young age, each successive incarnation is often able to recognize himself as the Karmapa. In their recounting of the histories of the seventeen Karmapas, the authors reveal the universal and marvelous concealed in the everyday world. Their lively account peppered with anecdotes is the most comprehensive in the West on this subject, with information from Tibetan, Chinese, Mongolian, French, and English sources.

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 Abhisamayalamkara summarizes all the topics in the vast body of the Prajnaparamita Sutras. Resembling a zip-file, it comes to life only through its Indian and Tibetan commentaries. Together, these texts not only discuss the "hidden meaning" of the Prajnaparamita Sutras—the paths and bhumis of sravakas, pratyekabuddhas, and bodhisattvas—but also serve as contemplative manuals for the explicit topic of these sutras—emptiness—and how it is to be understood on the progressive levels of realization of bodhisattvas. Thus these texts describe what happens in the mind of a bodhisattva who meditates on emptiness, making it a living experience from the beginner's stage up through buddhahood. Gone Beyond contains the first in-depth study of the Abhisamayalamkara (the text studied most extensively in higher Tibetan Buddhist education) and its commentaries in the Kagyu School. This study (in two volumes) includes translations of Maitreya's famous text and its commentary by the Fifth Shamarpa Goncho Yenla (the first translation ever of a complete commentary on the Abhisamayalamkara into English), which are supplemented by extensive excerpts from the commentaries by the Third, Seventh, and Eighth Karmapas and others. Thus it closes a long-standing gap in the modern scholarship on the Prajnaparamita Sutras and the literature on paths and bhumis in mahayana Buddhism. The first volume presents an English translation of the first three chapters of the Abhisamayalamkara and its commentary by the Fifth Shamarpa. The second volume presents an English translation of the final five chapters and its commentary by the Fifth Shamarpa.

These works, transmitted from Arya Maitreya - the fifth and future Buddha of this fortunate age - to Arya Asanga some time in the third century, comprise one of the major foundations of Mahayana Buddhism, the unbroken transmission and practice of which continues today. The focus of this text is the Prajnaparamita teachings. There are two main ways of approaching the meaning of the Prajnaparamita, the direct and indirect approach, with both approaches revealing the meaning of emptiness. Many students these days are familiar with the direct approach to understanding emptiness as shown in texts such as those by Nagarjuna. However, the indirect approach is perhaps less familiar and is what Maitreya is focussing on in this text. The indirect approach to emptiness reveals the hidden meaning of the Prajnaparamita sutras by examining the five paths and spiritual levels. Through this approach one understands how emptiness is realized, how this wisdom is developed and what is removed by this wisdom. Maitreya received the full transmission and meaning of these teachings directly from the Buddha and is therefore able to convey the meaning clearly and directly for us. This was his main motivation for composing this particular work and also that by understanding the Prajnaparamita teachings beings would be able to accomplish Buddhahood.

Reading the verses slowly, while contemplating their meaning, has a profoundly liberating effect on the mind. The poem invokes special positive states of mind, moving us from suffering and conflict to happiness and peace, and gradually introduces us to the entire path to attaining the supreme inner peace of enlightenment, the real meaning of our human life.

By pulling together some of Lama Yeshe's introductory teachings on Buddhism, meditation, compassion and emptiness, and combining them with the definitive explanation of tantra, this one valuable volume will inspire students to go more deeply into the Yoga Method of Buddha Maitreyaa tantric practice.

The beloved Buddhist nun and bestselling author of When Things Fall Apart examines Shantideva’s The Way of the Bodhisattva, sharing “her ever-approachable and pithy instructions for daily life” for readers of all backgrounds (Parabola) Over the years, Pema Chödrön's books have offered readers an exciting new way of living: developing fearlessness, generosity, and compassion in all aspects of their lives. In this new book, she invites readers to venture further along the path of the “bodhisattva warrior,” explaining in depth how we can awaken the softness of our hearts and develop true confidence amid the challenges of daily living. In No Time to Lose Chödrön reveals the traditional Buddhist teachings that guide her own life: those of The Way of the Bodhisattva ( Bodhicharyavatara), a text written by the eighth-century sage Shantideva. This treasured Buddhist work is remarkably relevant for our times, describing the steps we can take to cultivate courage, caring, and joy—the key to healing ourselves and our troubled world. Chödrön offers us a highly practical and engaging commentary on this essential text, explaining how its profound teachings can be applied to our daily lives. Full of illuminating stories and practical exercises, this fresh and accessible guide shows us that the path of the bodhisattva is open to each and every one of us. Pema Chödrön urges us to embark on this transformative path today, writing, “There is no time to lose—but not to worry, we can do it.”