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This is an introduction to the Buddhist philosophy of Emptiness which explores a number of themes in connection with the concept of Emptiness, a highly technical but very central notion in Indo-Tibetan Buddhism. It examines the critique by the leading Nyingma school philosopher Mipham (1846-1912) formulated in his diverse writings. The book focuses on related issues such as what is negated by the doctrine of emptiness, the nature of ultimate reality, and the difference between 'extrinsic' and 'intrinsic' emptiness. Karma Phuntsho's book aptly undertakes a thematic and selective discussion of these debates and Mipham's qualms about the Gelukpa understanding of Emptiness in a mixture of narrative and analytic style.

For centuries, Dzogchen - a special meditative practice to achieve spontaneous enlightenment - has been misinterpreted by both critics and malinformed meditators as being purely mystical and anti-rational. In the grand spirit of Buddhist debate, 19th century Buddhist philosopher Mipham wrote Beacon of Certainty, a compelling defense of Dzogchen philosophy that employs the very logic it was criticized as lacking. Through lucid and accessible textural translation and penetrating analysis, Pettit presents Mipham as one of Tibet's greatest thinkers.

The process of intelligent and open-minded inquiry can lead to complete liberation within the discovery of the natural state. In his Ornament of the Middle Way the great Indian master Santaraksita reveals how the path of reasoning can lead the mind to increasingly profound insight and experience. Ju Miphams's illustrious commentary highlights and explains the pithy reasoning of this classic treatise and unfolds the expansive view of the Great Vehicle in a clear, engaging, and compassionate way.

The first English translation of Mipham Rinpoche's commentary on the "wisdom" chapter of Shantideva's classic text, in which Mipham explains Madhyamaka philosophy from the perspective of the Dzogchen tradition of Tibetan Buddhism.Shāntideva’s guide to the training of a Bodhisattva is one of the most important and beloved texts in the Tibetan tradition. The ninth chapter, however, dealing with Madhyamaka, the Middle Way, the most profound wisdom view of Mahayana Buddhism, has always posed unique challenges to readers. This commentary by the great scholar Mipham Rinpoche presents in quite straightforward terms Shāntideva’s exposition of emptiness, the essential foundation of all Buddhist doctrine, demonstrating that it is not only compatible with, but in fact crucial to, the correct understanding of other important Buddhist teachings such as karma, rebirth, and the practice of compassion. Mipham interprets Shāntideva according to the view of the Nyingma school, which in some respects was at variance with the religiously and politically dominant interpretation of the text in Tibet at that time. As a result, his commentary stirred up a furious debate. With the addition of a critique of Mipham Rinpoche’s view by a prominent scholar of the time, along with Mipham’s response, that debate is beautifully captured in this volume.

Introduction to the Middle Way combines the timeless devotional-scholarly poetry of Indian master Chandrakirti (ca. seventh century) with the exhaustive explanation of its meaning by Jamgön Mipham (1846–1912), whose commentary was composed eleven centuries after Chandrakirti lived. Chandrakirti is one of several Indian thinkers whose treatises were brought to Tibet and whose realized teachings about the nature of the mind are the foundation of Tibetan Buddhist thought. Hidden in his verses are the guideposts to enlightenment, composed in this way to help those students who have received instruction to commit it to memory. Mipham's commentary, presented in thorough outline form, offers a point-by-point explanation of Chandrakirti's meaning.

Mipham Rinpoche, a 19th century Tibetan scholar and practitioner, gives a definite explanation of the Middle-way Instructions. For a few years of his life he stayed at the Ninth Thrangu Rinpoche's monastery where he was supplied with materials for his prolific writing. One of Mipham Rinpoche's encyclopedic works on Buddhism was the Gateway to Knowledge and it is from this text that the Middle-way Instructions came from. In this exposition Mipham Rinpoche explains the meditation techniques for developing compassion and expanding this state into the aspiration of bodhichitta. With this the clarity of this vision prajna begins to manifest. This text gives a detailed explanation of how one meditates to develop this wisdom.

Madhyamaka, or the Middle Way, is accepted by all schools of Tibetan Buddhism as the most profound expression, in philosophical terms, of emptiness, the true nature of phenomena. Emptiness is the basis on which the whole of Mahayana practice is founded, from the mind-training meditations on bodhichitta to the advanced yogas of tantra and dzogchen. The Madhyamaka tradition, inaugurated by Nagarjuna and dominant in India for over a thousand years, remains a vibrant force in Tibetan Buddhism. Shantarakshita's view, quintessentially expressed in the Madhyamakalankara, effects a synthesis between the Madhyamaka of Nagarjuna, the Mind-Only teachings traced back to Asanga, and the logico-epistemological tradition of Dignaga and Dharmakirti. This great work marks the final stage in the evolution of Madhyamaka and was the last major development of Buddhist philosophy in India. Composed toward the end of the nineteenth century, Mipham's brilliant and searching commentary has been described as one of the most profound examinations of Madhyamaka ever written. In presenting and defending Shantarakshita's view, Mipham throws down the gauntlet to the philosophical establishment and calls for a major reassessment of the Madhyamaka field. This challenging but rewarding text is indispensable to a balanced understanding of Tibetan Buddhist thought. This book is a core study text for both scholars and practitioners of Mahayana and Vajrayana Buddhism.

Distinguishing Phenomena and Pure Being was composed by Maitreya during the golden age of Indian Buddhism. Mipham's commentary supports Maitreya's text in a detailed analysis of how ordinary, confused consciousness can be transformed into wisdom. Easy-to-follow instructions guide the reader through the profound meditation that gradually brings about this transformation. This important and comprehensive work belongs on the bookshelf of any serious Buddhist practitioner—and indeed of anyone interested in realizing their full potential as a human being. Ju Mipham Rinpoche (1846–1912) was a great master of the Nyingma lineage of Tibetan Buddhism and one of the leading figures in the Rime nonsectarian movement in Tibet. This text, along with Ju Mipham Rinpoche's commentary, is taught extensively throughout the world by Khenpo Tsultrim Gyamtso Rinpoche, who considers this text to be of pivotal importance. Jim Scott, a longtime student of Khenpo Tsöltrim Gyamtso Rinpoche, translated this work at his request and under his guidance.

In the Madhyamakalankara, Shantarakshita synthesized the views of Madhyamaka and Yogachara, the two great streams of Mahayana Buddhism. This was the last great philosophical development of Buddhist India. In his brilliant and searching commentary, Mipham re-presented Shantarakshita to a world that had largely forgotten him, defending his position and showing how it should be understood in relation to the teaching of Chandrakirti. To do this, he subtly reassessed the Svatantrika-Prasangika distinction, thereby clarifying and rehabilitating Yogachara-Madhyamaka as a bridge whereby the highest philosophical view on the sutra level flows naturally into the view of tantra. Mipham’s commentary has with reason been described as one of the most profound examinations of Madhyamaka ever written.

Madhyamaka, or the Middle Way, is accepted by all schools of Tibetan Buddhism as the most profound expression, in philosophical terms, of emptiness, the true nature of phenomena. Emptiness is the basis on which the whole of Mahayana practice is founded, from the mind-training meditations on bodhichitta to the advanced yogas of tantra and dzogchen. The Madhyamaka tradition, inaugurated by Nagarjuna and dominant in India for over a thousand years, remains a vibrant force in Tibetan Buddhism. Shantarakshita's view, quintessentially expressed in the Madhyamakalankara, effects a synthesis between the Madhyamaka of Nagarjuna, the Mind-Only teachings traced back to Asanga, and the logico-epistemological tradition of Dignaga and Dharmakirti. This great work marks the final stage in the evolution of Madhyamaka and was the last major development of Buddhist philosophy in India. Composed toward the end of the nineteenth century, Mipham's brilliant and searching commentary has been described as one of the most profound examinations of Madhyamaka ever written. In presenting and defending Shantarakshita's view, Mipham throws down the gauntlet to the philosophical establishment and calls for a major reassessment of the Madhyamaka field. This challenging but rewarding text is indispensable to a balanced understanding of Tibetan Buddhist thought. This book is a core study text for both scholars and practitioners of Mahayana and Vajrayana Buddhism.

Introduction to the Middle Way combines the timeless devotional-scholarly poetry of Indian master Chandrakirti (ca. seventh century) with the exhaustive explanation of its meaning by Jamgön Mipham (1846–1912), whose commentary was composed eleven centuries after Chandrakirti lived. Chandrakirti is one of several Indian thinkers whose treatises were brought to Tibet and whose realized teachings about the nature of the mind are the foundation of Tibetan Buddhist thought. Hidden in his verses are the guideposts to enlightenment, composed in this way to help those students who have received instruction to commit it to memory. Mipham's commentary, presented in thorough outline form, offers a point-by-point explanation of Chandrakirti's meaning.

The teaching of the Buddha hinges around the one point that sentient beings, meaning beings having a mind, have within them the potential to become a buddha. If they did not possess that potential, it would not be possible for them to become buddhas and the rest of the Buddhist teaching would be an interesting but useless philosophy. Therefore, the topic of buddha nature is especially important. The Buddha taught buddha nature in three steps, each more profound than the previous one. The last step is regarded by most Tibetan Buddhist schools as the most profound teaching of the sutras, the very essence of what the Buddha was trying to communicate to his followers. It is the same teaching as found in Mahamudra and Dzogchen, so is important for all Buddhists to understand, but especially for those who are studying the Mahamudra or Dzogchen teachings. The very learned Nyingma teacher Ju Mipham Namgyal gave a teaching that clearly showed this ultimate non-dual buddha nature. It was recorded and published by his students in a text called The Lion's Roar that is A Great Thousand Doses of Sugata Essence which forms the basis of this book. The text needs clarification, so a very extensive explanation has been provided by the author of the book, the well-known Western Buddhist teacher and translator Tony Duff. As with all of our books, an extensive introduction, glossary, and so on are provided to assist the reader. Mipham's text is one of a pair of texts that go hand in hand with each other. We have also published the sister text called The Lion's Roar That Proclaims Other Emptiness and we strongly recommend our publication "The Other Emptiness, Entering Wisdom Beyond Emptiness of Self", which gives a very extensive explanation of the ultimate non-dual buddha nature.

The teaching of the Buddha hinges around the one point that sentient beings, meaning beings having a mind, have within them the potential to become a buddha. If they did not possess that potential, it would not be possible for them to become buddhas and the rest of the Buddhist teaching would be an interesting but useless philosophy. Therefore, the topic of buddha nature is especially important. The Buddha taught buddha nature in three steps, each more profound than the previous one. The last step is regarded by most Tibetan Buddhist schools as the most profound teaching of the sutras, the very essence of what the Buddha was trying to communicate to his followers. It is the same teaching as found in Mahamudra and Dzogchen, so is important for all Buddhists to understand, but especially for those who are studying the Mahamudra or Dzogchen teachings. The very learned Nyingma teacher Ju Mipham Namgyal gave a teaching that clearly showed this ultimate non-dual buddha nature. It was recorded and published by his students in a text called The Lion's Roar that is A Great Thousand Doses of Sugata Essence which forms the basis of this book. The text needs clarification, so a very extensive explanation has been provided by the author of the book, the well-known Western Buddhist teacher and translator Tony Duff. As with all of our books, an extensive introduction, glossary, and so on are provided to assist the reader. Mipham's text is one of a pair of texts that go hand in hand with each other. We have also published the sister text called The Lion's Roar That Proclaims Other Emptiness and we strongly recommend our publication "The Other Emptiness, Entering Wisdom Beyond Emptiness of Self", which gives a very extensive explanation of the ultimate non-dual buddha nature.

This new translation of one of the most important texts of Mahayana Buddhism makes a clear case for why we should strive energetically to achieve the unsurpassable state of enlightenment for the sake of all sentient beings, and having formed that intention, how we should practice the bodhisattva path. 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.

This new translation of one of the most important texts of Mahayana Buddhism makes a clear case for why we should strive energetically to achieve the unsurpassable state of enlightenment for the sake of all sentient beings, and having formed that intention, how we should practice the bodhisattva path. 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.

Shambhala Sun Camps provide an environment for young people aged ten to sixteen to help create a community grounded in the principles of Shambhala society as taught by Chögyam Trungpa Rinpoche and his son and spiritual heir Sakyong Mipham Rinpoche. This book has three functions: to inform, entertain, and inspire. It includes a bit of history, basically giving the origin of the Shambhala Sun Camps and some of their early successes and failures. And it relates stories from the staff and participants about the challenges and fun comprising some of the lessons learned on the path of their vision of a harmonious world. More than two hundred photographs are included, capturing moments of the various planned and unplanned camp activities. Most of the photographs are from unnamed photographers who attended Sun Camp as participants or as staff members.

Shower of Blessings is one of the most beloved guruyogas of Tibetan Buddhism. Focused on Guru Padmasambhava and written by Jamgön Mipham, one of the greatest Tibetan Buddhist masters of the late nineteenth and early twentieth centuries, it is widely practiced in both Asian and Western monasteries and centers. Based on a seminar he gave at Karma Triyana Dharmachakra in 2007, Lama Yeshe Gyamtso’s commentary explains the meaning of this guruyoga as well as how to practice it.

This book is a translation of a collection of stories about the eight great bodhisattvas. These stories are all taken from sutras and tantras taught by the Buddha, such as the Avatamsaka and the Lotus Sutras. They were collected and edited by the great Buddhist teacher Mipham Namgyal (1846-1912). Mipham was one of the greatest teachers in Tibet of his time, and his writings remain the basis for much of the study conducted by his own tradition, the Nyingma school of Buddhism, and by other traditions such as the Karma Kagyu. In writing his book, Mipham combined edited extracts from his sources with his own writing about his subject. Although we typically think of Buddhist sutras as teachings accompanied by sparing narrative, we discover in this book that the great sutras of the mahayana are repositories of extraordinary accounts of miracles and great deeds performed by buddhas and bodhisattvas.

The Bodhisattva Vow: A Sourcebook is a compilation of commentaries and traditional text excerpts on the Buddhist Bodhisattva Vow by various teachers including Chögyam Trungpa, Sakyong Mipham, Thrangu Rinpoche, and Shantideva, among others. A valuable resource for both those preparing to take the vow, and for teachers of Buddhism. "We call a bodhisattva ...a 'warrior' because the person who is able to generate that kind of attitude is tremendously courageous despite daunting odds. We are actually making a conscious effort in our life to be of benefit to everybody."--Chögyam Trungpa

A full translation of an important Mahāyāna Buddhist treatise with a commentary by the famous Tibetan luminary Jamgön Mipham.A monumental work and Indian Buddhist classic, the Ornament of the Mahāyāna Sūtras (Mahāyānasūtrālaṃkāra) is a precious resource for students wishing to study in-depth the philosophy and path of Mahāyāna Buddhism. This full translation and commentary outlines the importance of Mahāyāna, the centrality of bodhicitta or the mind of awakening, the path of becoming a bodhisattva, and how one can save beings from suffering through skillful means. This definitive composition of Mahāyāna teachings was imparted in the fourth century by Maitreya to the famous adept Asaṅga, one of the most prolific writers of Buddhist treatises in history. Asaṅga’s work, which is among the famous Five Treatises of Maitreya, has been studied, commented upon, and taught by Buddhists throughout Asia ever since it was composed. In the early twentieth century, one of Tibet’s greatest scholars and saints, Jamgön Mipham, wrote A Feast of the Nectar of the Supreme Vehicle, which is a detailed explanation of every verse. This commentary has since been used as the primary blueprint for Tibetan Buddhists to illuminate the depth and brilliance of Maitreya’s pith teachings. The Padmakara Translation Group has provided yet another accessible and eloquent translation, ensuring that English-speaking students of Mahāyāna will be able to study this foundational Buddhist text for generations to come.