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Originating in India, Mahayana Buddhism spread to Central Asia, Tibet, Mongolia, China, Japan and other countries of East Asia. In Tibet and East Asia, Mahayana eventually became the prevalent form of Buddhism. Western interest in Mahayana has increased considerably over the last twenty-five years, reflected both in the quantity of scholarly material produced and also in the attraction of Westerners towards Tibetan Buddhism and r augThis book aims to provide in one volume an up-to-date and accurate account of the principles of Mahayana Buddhism as they are found in both the Indo-Tibetan and East Asian forms of Mahayana. It seeks to introduce and reflect some of the recent scholarly work in the field, and in particular the book is concerned to convey the diversity and richness of Mahayana Buddhism, a diversity which prevents any attempt at simple definition.

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This sutra is the study of what can be called "Nirvana Sutra Buddhism" or "Tathagatagarbha Buddhism". It is a very positive, balanced, faith-promoting and spiritually affirmative manifestation of Buddhism, which recognises the hidden reality of the unconditioned, egoless Buddha-Self in all beings. That Self of the Buddha is a mystery, beyond the reach and grasp of the samsaric intellect: while the Buddha-Self is real, it is certainly not comparable to our worldly, selfish self (ego) and cannot truly be captured within the net of words or concepts. Yet it is the only enduring Truth that can ever be found. This sutra leads us to the Ultimate Truth and indicate the Path to tread for an Awakening into Reality's presence, which is all-pervading and eternal. That eternally present Truth is the sole genuine Reality. "You, monks, should not thus cultivate the notion of impermanence, suffering and non-Self, the notion of impurity and so forth, deeming them to be the true meaning of the Dharma, as those people searching in a pool for a radiant gem did, each thinking that bits of brick, stones, grass and gravel were the jewel. You should train yourselves well in efficacious means. In every situation, constantly meditate upon the idea of the Self, the idea of the Eternal, the Bliss, and the Pure ... Those who, desirous of attaining Reality, meditatatively cultivate these ideas, namely, the ideas of the Self, the Eternal, the Bliss, and the Pure, will skilfully bring forth the jewel, just like that wise person who obtained the genuine, priceless gem, rather than worthless detritus misperceived as the real thing." - The Buddha, Chapter Three, The Mahayana Mahaparinirvana Sutra

Originating in India, Mahayana Buddhism spread across Asia, becoming the prevalent form of Buddhism in Tibet and East Asia. Over the last twenty-five years Western interest in Mahayana has increased considerably, reflected both in the quantity of scholarly material produced and in the attraction of Westerners towards Tibetan Buddhism and Zen. Paul Williams’ Mahayana Buddhism is widely regarded as the standard introduction to the field, used internationally for teaching and research and has been translated into several European and Asian languages. This new edition has been fully revised throughout in the light of the wealth of new studies and focuses on the religion’s diversity and richness. It includes much more material on China and Japan, with appropriate reference to Nepal, and for students who wish to carry their study further there is a much-expanded bibliography and extensive footnotes and cross-referencing. Everyone studying this important tradition will find Williams’ book the ideal companion to their studies.  

Originating in India, Mahayana Buddhism spread across Asia, becoming the prevalent form of Buddhism in Tibet and East Asia. Over the last twenty-five years Western interest in Mahayana has increased considerably, reflected both in the quantity of scholarly material produced and in the attraction of Westerners towards Tibetan Buddhism and Zen. Paul Williams’ Mahayana Buddhism is widely regarded as the standard introduction to the field, used internationally for teaching and research and has been translated into several European and Asian languages. This new edition has been fully revised throughout in the light of the wealth of new studies and focuses on the religion’s diversity and richness. It includes much more material on China and Japan, with appropriate reference to Nepal, and for students who wish to carry their study further there is a much-expanded bibliography and extensive footnotes and cross-referencing. Everyone studying this important tradition will find Williams’ book the ideal companion to their studies.  

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Dasheng qixin lun, or Treatise on Awakening Mah=ay=ana Faith has been one of the most important texts of East Asian Buddhism since it first appeared in sixth-century China. It outlines the initial steps a Mah=ay=ana Buddhist needs to take to reach enlightenment, beginning with the conviction that the Mah=ay=ana path is correct and worth pursuing. The Treatise addresses many of the doctrines central to various Buddhist teachings in China between the fifth and seventh centuries, attempting to reconcile seemingly contradictory ideas in Buddhist texts introduced from India. It provided a model for later schools to harmonize teachings and sustain the idea that, despite different approaches, there was only one doctrine, or Dharma. It profoundly shaped the doctrines and practices of the major schools of Chinese Buddhism: Chan, Tiantai, Huayan, and to a lesser extent Pure Land.It quickly became a shared resource for East Asian philosophers and students of Buddhist thought. Drawing on the historical and intellectual contexts of Treatise's composition and paying sustained attention to its interpretation in early commentaries, this new annotated translation of the classic, makes its ideas available to English readers like never before. The introduction orients readers to the main topics taken up in the Treatise and gives a comprehensive historical and intellectual grounding to the text. This volume marks a major advance in studies of the Treatise, bringing to light new interpretations and themes of the text.

The present translation of D.T. Suzuki is based upon the Sanskrit edition of Bunyu Nanjo (1923). This edition reflects those fundamental themes of Buddhism which the Mahayana in general cherishes and upholds. It looks at existence from the absolute and relative realms, and thinks that suffering will be experienced so long as one confines oneself to the realm of the relative. Since the relative cannot be ultimately realm, it has to be seen as nothing more than a projection of the mind. As to how to realize the ultimate truth of unity the text resorts to general Mahayana theory of Buddhalogy in which the Buddha is seen as the ultimate ontological principle. In order to realize unity with this ontic principle, we have to make use of such methods which, though relative, terminate in the realization of Enlightenment. These methods are spoken of as Skilful Means. As a spiritual manual, the text points out as to how the Bodhisattvas, on account of their unlimited compassion for sentient beings, work for the salvation of all. While delineating on the theme of Bodhisattvas, the text thereby speaks about the ten vows of a Bodhisattva. It is in incarnating these vows within that a real turn-about or spiritual transformation occurs, and thereby are uprooted the roots of ignorance. The text, thus, offers a spiritual banquet to those who want to taste the bliss eternal.

The title Lankavatara might main entering Lanka (perhaps referring to the temporary Mahayana period of Ceylon), suggesting that the doctrines of this scripture are possibly consistent with earlier Buddhism preserved in the Pali language. Suzuki s pioneering translation of the Lankavatara Sutra was based on the Sanskrit text (1923) edited by Bunyu Nanjo. It is a remarkable coverage of Mahayana Buddhist topics, especially of the type often associated with the Yogacara school of Buddhism, yet it is of interest to everyone who desires an introduction to Mahayana Buddhism. Here, the world is like a mirage. The mind has poured out its impression of externals. To get liberated one must stop this outpouring. An advanced individual understands and comes to realize the self-nature of the world which is really so. The editor of the book Alex Wayman says, It is indeed a pleasure to have this famous translation of a work of incomparable content of matters important for Mahayana Buddhism appears in the Buddhist Tradition Series. I have reservations about translation of certain terms of this work, but have no reservations about the importance of making this translation available to interested readers.

All sentient beings without exception have buddha nature—the inherent purity and perfection of the mind, untouched by changing mental states. Thus there is neither any reason for conceit in deeming oneself better than others nor any reason for self-contempt, thinking of oneself as inferior and unable to reach enlightenment. This seeing is obscured by veils which are removable and do not touch the inherent purity and perfection of the nature of the mind as such. The Mahayana Uttaratantra Shastra, one of the Five Treatises said to have been dictated to Asanga by the Bodhisattva Maitreya, presents the Buddha's definitive teachings on how we should understand this ground of enlightenment and clarifies the nature and qualities of buddhahood. Jamgön Kongtrül Lodro Thaye (1813–1899), the profoundly learned and realized master who compiled what are known as the "Five Great Treasures," wrote the outstanding commentary to the Mahayana Uttaratantra Shastra translated here. Called The Unassailable Lion's Roar, it presents Maitreya's text as a background for the Mahamudra teachings in a way that is especially clear and easy to understand. Khenpo Tsultrim Gyamtso Rinpoche provided the annotations and the explanations on which the present translation is based. A renowned scholar and highly accomplished yogi, he is a living example of the ongoing tradition of oral transmission. He first visited the West in 1977 at the request of H.H. the Sixteenth Karmapa. Rosemarie Fuchs has been a student of Khen Rinpoche since 1978, and this translation was done upon his advice.

The Buddha's definitive teachings on how we should understand the ground of enlightenment and the nature and qualities of buddhahood.All sentient beings, without exception, have buddha nature—the inherent purity and perfection of the mind, untouched by changing mental states. Thus there is neither any reason for conceit nor self-contempt. This is obscured by veils that are removable and do not touch the inherent purity and perfection of the nature of the mind. The Mahayana Uttaratantra Shastra, one of the “Five Treatises” said to have been dictated to Asanga by the Bodhisattva Maitreya, presents the Buddha’s definitive teachings on how we should understand this ground of enlightenment and clarifies the nature and qualities of buddhahood. This seminal text details with great clarity the view that forms the basis for Vajrayana, and especially Mahamudra, practice.

All sentient beings without exception have buddha nature—the inherent purity and perfection of the mind, untouched by changing mental states. Thus there is neither any reason for conceit in deeming oneself better than others nor any reason for self-contempt, thinking of oneself as inferior and unable to reach enlightenment. This seeing is obscured by veils which are removable and do not touch the inherent purity and perfection of the nature of the mind as such. The Mahayana Uttaratantra Shastra, one of the Five Treatises said to have been dictated to Asanga by the Bodhisattva Maitreya, presents the Buddha's definitive teachings on how we should understand this ground of enlightenment and clarifies the nature and qualities of buddhahood. Jamgön Kongtrül Lodro Thaye (1813–1899), the profoundly learned and realized master who compiled what are known as the "Five Great Treasures," wrote the outstanding commentary to the Mahayana Uttaratantra Shastra translated here. Called The Unassailable Lion's Roar, it presents Maitreya's text as a background for the Mahamudra teachings in a way that is especially clear and easy to understand. Khenpo Tsultrim Gyamtso Rinpoche provided the annotations and the explanations on which the present translation is based. A renowned scholar and highly accomplished yogi, he is a living example of the ongoing tradition of oral transmission. He first visited the West in 1977 at the request of H.H. the Sixteenth Karmapa. Rosemarie Fuchs has been a student of Khen Rinpoche since 1978, and this translation was done upon his advice.

The first complete English translation of Asanga's Mahayanasamgraha, the most important and comprehensive Indian Yogacara text, and all its available Indian commentaries.Winner of the Khyentse Foundation Prize for Outstanding Translation.The Mahāyānasaṃgraha, published here with its Indian and Tibetan commentaries in three volumes, presents virtually everything anybody might want to know about the Yogācāra School of mahāyāna Buddhism. It discusses in detail the nature and operation of the eight kinds of consciousness, the often-misunderstood notion of “mind only” (cittamātra), dependent origination, the cultivation of the path and its fruition in terms of the four wisdoms, and the three bodies (kāyas) of a buddha.Volume 1 presents the translation of the Mahāyānasaṃgraha along with a commentary by Vasubandhu. The introduction gives an overview of the text and its Indian and Tibetan commentaries, and explains in detail two crucial elements of the Yogācāra view: the ālaya-consciousness and the afflicted mind (kliṣṭamanas).Volume 2 presents translations of the commentary by Asvabhāva and an anonymous Indian commentary on the first chapter of the text. These translations are supplemented in the endnotes by excerpts from Tibetan commentaries and related passages in other Indian and Chinese Yogācāra works.Volume 3 includes appendices with excerpts from other Indian and Chinese Yogācāra texts and supplementary materials on major Yogācāra topics in the Mahāyānasaṃgraha.

The first complete English translation of Asanga's Mahayanasamgraha, the most important and comprehensive Indian Yogacara text, and all its available Indian commentaries.Winner of the Khyentse Foundation Prize for Outstanding Translation.The Mahāyānasaṃgraha, published here with its Indian and Tibetan commentaries in three volumes, presents virtually everything anybody might want to know about the Yogācāra School of mahāyāna Buddhism. It discusses in detail the nature and operation of the eight kinds of consciousness, the often-misunderstood notion of “mind only” (cittamātra), dependent origination, the cultivation of the path and its fruition in terms of the four wisdoms, and the three bodies (kāyas) of a buddha.Volume 1 presents the translation of the Mahāyānasaṃgraha along with a commentary by Vasubandhu. The introduction gives an overview of the text and its Indian and Tibetan commentaries, and explains in detail two crucial elements of the Yogācāra view: the ālaya-consciousness and the afflicted mind (kliṣṭamanas).Volume 2 presents translations of the commentary by Asvabhāva and an anonymous Indian commentary on the first chapter of the text. These translations are supplemented in the endnotes by excerpts from Tibetan commentaries and related passages in other Indian and Chinese Yogācāra works.Volume 3 includes appendices with excerpts from other Indian and Chinese Yogācāra texts and supplementary materials on major Yogācāra topics in the Mahāyānasaṃgraha.

8°, XV, 496 Seiten, Originalleinen mit illustr. Originalumschlag - leichte Gebrauchssp. und Vorsatz leicht fleckig sonst guter Zustand - 1996. b90824 ISBN: 812080936X Sprache: Englisch Gewicht in Gramm: 700

Important technical terms used in the Mahayana textual tradition, whose exact understanding is imperative for the study of Mahayana Buddhism, are skillfully presented, making the book indispensable to scholars of Buddhist studies.

312 pages. INSCRIBED BY AUTHOR on front flyleaf. Light discoloration to top edge of dust jacket. Foxing to top edge, otherwise clean, tight copy. Record # 467082

Dasheng qixin lun, or Treatise on Awakening Mah=ay=ana Faith has been one of the most important texts of East Asian Buddhism since it first appeared in sixth-century China. It outlines the initial steps a Mah=ay=ana Buddhist needs to take to reach enlightenment, beginning with the conviction that the Mah=ay=ana path is correct and worth pursuing. The Treatise addresses many of the doctrines central to various Buddhist teachings in China between the fifth and seventh centuries, attempting to reconcile seemingly contradictory ideas in Buddhist texts introduced from India. It provided a model for later schools to harmonize teachings and sustain the idea that, despite different approaches, there was only one doctrine, or Dharma. It profoundly shaped the doctrines and practices of the major schools of Chinese Buddhism: Chan, Tiantai, Huayan, and to a lesser extent Pure Land.It quickly became a shared resource for East Asian philosophers and students of Buddhist thought. Drawing on the historical and intellectual contexts of Treatise's composition and paying sustained attention to its interpretation in early commentaries, this new annotated translation of the classic, makes its ideas available to English readers like never before. The introduction orients readers to the main topics taken up in the Treatise and gives a comprehensive historical and intellectual grounding to the text. This volume marks a major advance in studies of the Treatise, bringing to light new interpretations and themes of the text.

Joseph Walser provides the first examination of Nagarjuna's life and writings in the context of the religious and monastic debates of the second century CE. Walser explores how Nagarjuna secured the canonical authority of Mahayana teachings and considers his use of rhetoric to ensure the transmission of his writings by Buddhist monks. Drawing on close textual analysis of Nagarjuna's writings and other Buddhist and non-Buddhist sources, Walser offers an original contribution to the understanding of Nagarjuna and the early history of Buddhism.

Book by Suzuki, Daisetz Teitaro