How can we connect our personal spiritual journeys with the larger course of our shared human experience? How do we compassionately and wisely navigate belonging and exclusion in our own hearts? And how can we embrace diverse identities and experiences within our spiritual communities, building sanghas that make good on the promise of liberation for everyone?

If you aren’t sure how to start this work, Awakening Together is for you. If you’ve begun but aren’t sure what the next steps are, this book is for you. If you’re already engaged in this work, this book will remind you none of us do this work alone. Whether you find yourself at the center or at the margins of your community, whether you’re a community member or a community leader, this book is for you.

From the foreword by Jan Willis:

“Especially in times like these, fraught on every side with threats from racist, xenophobic, misogynistic, and anti-queer bias, a welcoming and safe space for meditation practice is the most kind and compassionate thing we can create for each other. And yet, in Dharma settings, people [with marginalized identifies] feel, in Larry’s words, ‘unattended, unloved, unseen, and even harmed.’

Awakening Together provides us with a detailed, step-by-step blueprint of the hard work involved in creating and maintaining a diverse community and, in doing so, shows us how we can begin and continue to build an inclusive sangha.

If you are ready to commit to the idea that we, as a diverse group of Buddhists, ought to be able to awaken together, and to honor and share all of what and who we are in the process, then take up this book, Larry’s loving clarion call. Consciously, mindfully, read Awakening Together with openness and with joy.”

“If one knows the Self-Arisen Vidya Tantra, the Self-Liberated Vidya Tantra, and the Tantra Without Syllables, one will have command over the general meaning of the tantras, like a king who has command over his subjects.”—Treasury of the Supreme Vehicle

The eleventh-century Seventeen Tantras are the most important texts in the Tibetan Buddhist tradition of the Great Perfection. This boxed set provides two luminous translations. The first is the only complete English translation of the Self-Arisen Vidyā Tantra, which is the major commentary tantra on all aspects of the doctrine of the Great Perfection. The second, the Self-Liberated Vidyā Tantra, outlines the structure of Dzogchen tantras in general and also provides a detailed outline of the Self-Arisen Vidyā Tantra.

Malcolm Smith also offers a comprehensive introduction and two vital appendices: (1) a brief historical account and survey of the Seventeen Tantras and (2) an examination of the themes of the Seventeen Tantras, translated from the commentary to the String of Pearls Tantra. This is vital reading for any student of Dzogchen.

If you would like to purchase the ebook of these volumes please click here for volume 1 and here for volume 2.

The Aspiration Prayer of Samantabhadra, one of the most famous and often-recited Dzogchen texts, is at once an entreaty by the primordial buddha, Samantabhadra, that all sentient beings recognize the nature of their minds and thus become buddhas, and also a wake-up call by our own buddha nature itself. This monumental text outlines the profound view of Dzogchen in a nutshell and, at the same time, provides clear instructions on how to discover the wisdom of a buddha in the very midst of afflictions.

In this volume, Karl Brunnhölzl offers translations of three versions of the Aspiration Prayer and accompanies them with translations of the commentaries by Jigmé Lingpa, the Fifteenth Karmapa, and Tsültrim Sangpo. He offers further contextualization with his rich annotation and appendices, which include additional translation from Jigmé Lingpa, Longchenpa, and Patrul Rinpoche. This comprehensive, comprehensible book illuminates this profound text and greatly furthers our understanding of Dzogchen—and of our own nature.

Zen Vows for Daily Life is a collection of gathas, vows in verse form for daily practice, similar to prayers or affirmations for use at home, at work, and in the meditation hall itself. Reciting these poetic vows can help us be fully present in each moment and each activity of our lives. These gathas serve as gentle reminders to return again and again to our highest aspirations, with acceptance, joy, and compassion—for ourselves and all beings. Zen Vows for Daily Life will be a steadfast companion in keeping the reader inspired and committed on their spiritual path.

“Each act in a Buddhist monastery—washing up, putting on clothes, entering the Buddha hall, sitting down for meditation, getting up from meditation—receives its own Dharma poem. Events on pilgrimage—encountering a tree, a river, a bridge, a dignitary, a mendicant—likewise offer entries into truth. My purpose in this book is similar: to show how ordinary occurrences in our modern lay lives are in fact the Buddha’s own teachings—and also to show how we can involve ourselves accordingly in the practice of wisdom and compassion with family and friends, with everyone and everything.”—Robert Aitken, from the Preface

“In [Zen Vows for Daily Life], poetry and meditation always go together. Poetry is comprised of images and music, and images make the practice easy. Robert Aitken Roshi is a poet who deeply appreciates practicing with these gathas. He offers us many beautiful verses, sterling examples of this practice, that we can use to reflect more deeply on what we are doing. I am grateful to Aitken Roshi for offering us this beautiful book.”—from the Foreword by Thich Nhat Hanh

Ziji is a bouncy puppy who lives with the Anderson family: Mom, Dad, Jenny, and Baby Jack. He loves to play and chase balls in the park with Jenny and their friend Nico. Then one day, an angry man shouts at Ziji and scares him so much he never wants to go back to the park again. Can Nico show him how to calm his mind and face his fears?

Renowned meditation master Yongey Mingyur Rinpoche shows young children how following our breath can calm us down—and how practicing compassion shows us that even Very Scary Men can be frightened sometimes too.

A detailed appendix gives further guidance for parents.

This step-by-step meditator’s guide walks the reader through practices that can hold the key to unlocking new levels of concentration and insight. A student of the famed Pa-Auk Monastery and a practicing psychiatrist, Hyunsoo Jeon, MD, PhD, uses these two paths to guide the reader to a new understanding of themselves and the world around them. Drawing both from Jeon’s own experience with Pa-Auk Sayadaw and from the words of the Buddha, this is an authentic and practical guide to samatha, materiality, mentality, dependent origination, and vipassana.

This work by a scholar of the Kadam school is the most authoritative Tibetan commentary on Vasubandhu’s Treasury of Abhidharma (Abhidharmakośa). In terms of stature and authority, Vasubandhu’s Treasury rivals Buddhaghosa’s contemporaneous Path of Purification and deals with such central themes as the dynamics of emotions and karma, of mental and meditative states; it treats both the cosmos and the life within. Chim Jampaiyang’s exposition of it is the greatest flowering of Abhidharma studies in Tibet. Usually referred to as the Chimzö, it is to this day a key textbook in the great monastic universities. A veritable encyclopedia, it spans all areas of classical Indian Buddhist knowledge and is an indispensable reference for scholars of Buddhism.

The Library of Tibetan Classics is a special series being developed by the Institute of Tibetan Classics to make key classical Tibetan texts part of the global literary and intellectual heritage. Eventually comprising thirty-two large volumes, the collection will contain over two hundred distinct texts by more than a hundred of the best-known Tibetan authors. These texts have been selected in consultation with the preeminent lineage holders of all the schools and other senior Tibetan scholars to represent the Tibetan literary tradition as a whole.

Learn more about the Library of Tibetan Classics

Learn about becoming a benefactor of the Library of Tibetan Classics

This book presents a detailed contextualization of the Madhyamaka (Middle Way) school in India and Tibet, along with translations of several texts in the Bka’ gdams gsung ’bum (Collected Works of the Kadampas), recently recovered Tibetan manuscripts that are attributed to Atiśa and Kadampa commentators. These translations cohere around Atiśa’s Madhyamaka view of the two realities and his understanding of the practice and the nature of the awakening mind.

The book is organized in three parts based on the chronology of Atiśa’s teaching of Madhyamaka in India and Tibet: (1) Lineage Masters, the Mind of Awakening, and the Middle Way; (2) Articulating the Two Realities; and (3) How Mādhyamikas Meditate. Each part focuses on a specific text, or set of texts, specifically related to Atiśa’s Middle Way. The authorship and date of composition for each work is discussed along with an outline of the work’s textual sources followed by an analysis of the content.

Learn more about the Studies in Indian and Tibetan Buddhism series.

Nagarjuna’s Fundamental Verses on the Middle Way, or as it’s known in Tibetan, Root Wisdom, is a definitive presentation of the doctrines of emptiness and dependent arising, and a foundational text of Mahayana Buddhism.

In this book, Barry Kerzin, personal physician to the Dalai Lama, presents this fundamental work in a digestible way, using a method favored by His Holiness: focusing on five key chapters, presented in a specific order.

• First we explore the twelve links of dependent origination, in Nagarjuna’s chapter 26, to learn why and how we cycle through samsara.
• Then we examine the self that cycles to discover that, in fact, there is no inherently existent self, based on Nagarjuna’s chapter 18.
• We then enter an analysis of the four noble truths, based on chapter 24, to understand how conventional reality is understood.
• Next, an investigation of the Tathagata shows the reader that even emptiness is empty in chapter 22.
• Finally, Nagarjuna re-emphasizes the pervasiveness of emptiness in his first chapter.

Thus, Dr. Kerzin walks us through Nagarjuna’s masterwork and lets the great teacher introduce us to Buddhist philosophy, step by step—deepening our understanding, enhancing the way we practice.

“Instead of trying to discipline your mind with ill will, fault-finding, guilt, punishment, and fear, use something far more powerful: the beautiful kindness, gentleness, and forgiveness of making peace with life.”—Ajahn Brahm

“In free fall, nothing is solid and there is nothing to hold on to. There is no way to control the experience. You have to surrender, and with that surrender comes the taste of liberation.”
—Master Guojun

Ajahn Brahm and Chan Master Guojun—one a teacher in the Theravada Buddhist tradition, the other in the Chinese Zen tradition—share personal stories and anecdotes from their own experiences of dealing with life’s pitfalls. Personal, poetic, instructive, and often laugh-out-loud funny, this is inspiring advice for people from all walks of life.

The message of the Tang-dynasty Zen text in this volume seems simple: to gain enlightenment, stop thinking there is something you need to practice. For the Chinese master Huangbo Xiyun (d. 850), the mind is enlightenment itself if we can only let go of our normal way of thinking.

The celebrated translation of this work by John Blofeld, The Zen Teaching of Huang Po, introduced countless readers to Zen over the last sixty years. Huangbo’s work is also a favorite of contemporary Zen (Korean: Seon) Master Subul, who has revolutionized the strict monastic practice of koans and adapted it for lay meditators in Korea and around the world to make swift progress in intense but informal retreats. Devoting themselves to enigmatic questions with their whole bodies, retreatants are frustrated in their search for answers and arrive thereby at a breakthrough experience of their own buddha nature.

A Bird in Flight Leaves No Trace is a bracing call for the practitioner to let go and thinking and unlock the buddha within.

Composed in India during the late eighth or early ninth century, this text is a foundational scripture of one of the most important Indian Buddhist tantric traditions, as evidenced by the vast number of commentaries and ritual literature associated with it. Along with the Hevajra Tantra, it is one of the earliest and most influential of the Yogini Tantras, a genre of tantric Buddhist scripture that emphasizes female deities, particularly the often fiercely depicted yoginis and dakinis.

The author’s introductory essay provides an analysis of the historical and intellectual contexts in which the tantra was composed, including its complex interrelationship with Hindu Saiva traditions, and investigates the history of its adaptation by Buddhists. The translation was made on the basis of the surviving Sanskrit manuscripts of the tantra and its commentaries, as well as parallel passages in related explanatory tantras (vyakhyatantra). It is also takes into consideration two different Tibetan translations of the root text, and several Tibetan commentaries. The translation itself is heavily annotated, with extensive translations from the Indian and Tibetan commentaries on the text. Includes a trilingual glossary and index.

The author has now also translated the commentary on this tantra by the great Tibetan scholar Tsong Khapa (1357–1419), which appears in two volumes as Illumination of the Hidden Meaning. Taken together, these three volumes provide the reader with the first full study in English of this pivotal tantra.

The magnanimous heart is a heart of balance and buoyancy, of generosity and inclusivity. It allows us to approach each moment exactly as it is, in a fresh and alive way free from agendas and shoulds, receiving all that arises. It has the capacity to hold anything and everything, transforming even vulnerability and grief into workable assets.

In writing evocative of Pema Chödrön’s, Narayan Liebenson shows us exactly how it is possible to turn the sting and anguish of loss into a path of liberation, moving from the “constant squeeze” of suffering to a direct experience of enoughness—the deep joy, peace, and happiness within our own hearts that exists beyond mere circumstances. She teaches how to skillfully respond to painful human emotions, and teaches the art of meditative inquiry, questioning wisely—showing us how to live from a compassionate love that guides our lives and warms whatever it shines upon. With metta and compassion as companions and allies, we discover how our own magnanimous hearts can gently allow the inner knots to untie themselves.

Before the twentieth century, the figure of Shukden, or Dölgyal, was an obscure one in the pantheon of Tibetan Buddhism’s many oracles and protectors. But after individuals within the Geluk tradition began to promote and disseminate the practice, division arose among Buddhists of different sects. Later, incidents within the exile community, as recounted in this book, prompted the Dalai Lama to investigate the practice more deeply. The fruits of this research are presented here, as are the statements made by His Holiness about it over the past forty years. Understanding the Case against Shukden uncovers the historical context behind this contentious practice, which dates back to the time of the Fifth Dalai Lama in the seventeenth century, and clarifies why the present Dalai Lama has been so vocal in countering it.

Understanding the Case against Shukden is a clarion call for unity among the Tibetan people and a vision for a more harmonious Tibetan Buddhist community.

Mindfulness is an ancient and powerful practice of awareness and nonjudgmental discernment that can help us ground ourselves in the present moment, with the world and our lives just as they are.

But there’s a risk: by focusing our attention on something (or someone), we might always see it as something other, as separate from ourselves. To close up this distance, mindfulness has traditionally been paired with a focus on intimacy, community, and interdependence. In this book, Ben Connelly shows us how to bring these two practices together—bringing warm hearts to our clear seeing.

Helpful meditations and exercises show how mindfulness and intimacy can together enrich our empathetic engagement with ourselves and the word around us—with our values, with the environment, and with the people in our lives, in all their distinct manifestations of race and religion, sexuality and gender, culture and class—and lead to a truly engaged, compassionate, and joy-filled life.

A comprehensive guide to the creation stage of the Guhyasamāja.

The Essence of the Ocean of Attainments (Dngos grub rgya mtsho’i snying po) is a commentary on the creation stage of the Guhyasamaja Tantra written by the illustrious Panchen Lama, Losang Chökyi Gyaltsen (1570–1662). The practice of Guhyasamaja, one of the earliest and most influential of the highest Tantras, along with its remarkable hermeneutic system, created a framework that was applied to other so-called unexcelled Tantras. Still very much a living tradition, in our time the Fourteenth Dalai Lama confers its empowerment every year. In this work, the Panchen Lama not only clarifies each step of the sadhana meditation ritual, but he also offers general insights into the practice and its workings. It is an Essence because it distills the much longer Ocean of Attainments commentary on the practice composed by Khedrup Jé (1385–1438), one of two key disciples of Tsongkhapa, the founder of Tibetan Buddhism’s Geluk school. The Panchen Lama identifies core elements of sadhana and with unparalleled precision clarifies many seminal points.

In her introduction, Yael Bentor surveys the creation stage of unexcelled Tantra as presented by the founding fathers of the Geluk school and unpacks the contents of The Essence of the Ocean of Attainments for readers. The translation features both explanatory annotations for practitioners and ample references for scholars.

Learn more about the Studies in Indian and Tibetan Buddhism series.

Knowledge of buddha nature reveals and reconciles the paradox of how the mind can be the basis for both the duhkha of samsara (the unpurified mind) and the bliss and fulfillment of nirvana (the purified mind). To illustrate this, Saṃsāra, Nirvāṇa, and Buddha Nature first takes readers through Buddhist thought on the self, the four truths, and their sixteen attributes. It then explains afflictions—including how they arise and their antidotes—followed by an examination of karma and cyclic existence, and, finally, a deep and thorough elucidation of buddha nature. Saṃsāra, Nirvāṇa, and Buddha Nature shows us how to purify our minds and cultivate awakened qualities.

This is the third volume in the Dalai Lama’s definitive and comprehensive series on the stages of the Buddhist path, The Library of Wisdom and Compassion. Volume 1, Approaching the Buddhist Path,contains introductory material that sets the context for Buddhist practice. Volume 2, The Foundation of Buddhist Practice, describes the important teachings that help us establish a flourishing Dharma practice. Saṃsāra, Nirvāṇa, and Buddha Nature can be read as the logical next step in this series or enjoyed on its own.

Learn more about the Library of Wisdom and Compassion series.

Let’s face it: we all have a motivating drive to become “better.” What we have and who we are never seem to be good enough. This feeling that something is wrong or needs to be fixed causes us to continuously run around, chasing after what we feel will finally fulfill us.

But what if these very conditions that we are constantly trying to escape from could be used as a way to awaken ourselves—to connect with the peace already within us?

A Fool’s Guide to Actual Happiness offers a realistic roadmap for working toward inner peace without needing to be someone you’re not. With humor and refreshing simplicity, Van Buren shows how everything life throws at you, good and bad, can be used as a means to cultivate compassion, wisdom, and loving-kindness. This book allows you to explore who you are—warts and all—and gives you tools to love and accept what you find.

So many books aim to present mindfulness in a way suitable for little kids; this one actually does it. There’s no jargon or tough concepts—just natural-language exploration of the senses and surroundings and breath, just simple, heartfelt wishes for the wellbeing of others. Creative and thoughtful mindfulness exercises will help teachers and parents gently and naturally guide children and will invite families to connect and be fully present with each other.

In four chapters, Rebirth in Early Buddhism and Current Research leads readers through:

• the presentation of rebirth in the earliest Buddhist sources and the way it relates to core doctrine,

• the debates about rebirth throughout Buddhist history and up to modern times, including the role of confirmation bias in the evaluation of evidence,

• the current research on rebirth, including near-death experiences, past-life regression, and childhood recollection of previous lives,

• and an examination of a particular case of xenoglossy, the ability to speak languages one has not been taught. As a very young boy, the Sri Lankan Dhammaruwan would chant Pāli-language scriptures that he had not apparently learned in his present life.

Rebirth in Early Buddhism and Current Research brings together the many strands of the debate on rebirth in one place, making it both comprehensive and compact. It is not a polemic but an interrogation of the evidence, inviting readers to draw their own conclusions.

The Child Who Chanted

Dhammaruwan was born on the 18th of November 1968 in Matale, Sri Lanka. At an age of about 2 years he spontaneously would sit in meditation and then start chanting, as well as at times saying things in a language not understood by his mother, who tried to hush him up.

At a later time he and his mother went from Matale to Kandy to stay with Bertie and Rosa Seneviratne, who became his step-parents.

When Dhammaruwan was about three years old, his chanting of a part of the Dhammacakkappavattana-sutta was overheard by someone in the house, at a time when Bertie and Rosa had gone to India, leading to the eventual realization that he was chanting a Pāli text. On their return, Bertie encouraged the boy to continue and regularly made recordings of the chants, copies of which he would give to interested visitors. By the time of growing up into an adult, Dhammaruwan lost the ability to perform these chants.

According to Dhammaruwan’s memories, he learned the Pāli chants in a former lifetime in India, where he had been born as the son of a brahmin and trained in memorization of the Vedas. He had gone forth as a Buddhist monk and become a student of the eminent monk Buddhaghosa at Nālandā. After being trained as a reciter, together with other monks who had similarly been trained he was chosen to accompany Buddhaghosa from India to Sri Lanka. Having come to Sri Lanka, he stayed with Buddhaghosa at the Mahāvihāra in Anurādhapura.

Listen to Dhammaruwan’s chanting:

The Dhammacakkappavattana-sutta, the Buddha’s first sermon, in which he disclosed the four noble truths.

The Girimānanda-sutta, which lists ten meditative perceptions.