Bibliography—Annotated
Reposted from Thus Have I Seen by Zhaxi Zhuoma Rinpoche p.250-263
Most of the following is taken from the curriculum of the Xuanfa Five Vidyas Institute (XFVU) and reflects the major categories of classes that were offered by the XFVU. It includes the actual words of the Buddhas and also the classic commentaries, treatises, or shastras on those words. Books about the major sects that we now have in our melting pot called America are also listed along with the biographies and autobiographies of the patriarchs, matriarchs, and other saints in the various traditions to provide some background on how others have followed the paths to liberation established by the Buddhas. One of the assignments at XFVU when we studied these texts was to assess if the writers and/or those who were written about held any of the 128 Evil or Erroneous Views. You should do so as well and be careful.
Words of the Buddha—Shakyamuni
The Nikayas—Theravada:
The Pali Canon of the Digha Nikaya, the Majjhima Nikaya, the Makkhima Nikaya, the Samyutta Nikaya, the Anguttara Nikaya, and the Khuddaka Nikaya. The Khuddaka Nikaya also includes the Dhammapada, a popular collection of sayings of the Buddha in verse form. This body of teachings represent what is sometimes called the “First Turning of the Wheel.” The Agama Sutras that are translated from the Sanskrit are similar to the Nikayas.
Avatamsaka Sutra (The Sutra of the Garland of Flowers)—Mahayana:
It is among the largest and greatest of the scriptures of Mahayana Buddhism. It consists of 12 volumes in Chinese, and 1656 pages in the English edition translated by Thomas Cleary. As with most Mahayana scriptures, it treats Buddha not as merely a man of ancient India, but as a cosmic principle. Differing from the austere and non-theist Theravada scriptures, it is full of gods and goddesses, heavens, jeweled trees and heavenly beings. The Avatamsaka Sutra became very influential in Chinese Buddhism and was responsible for the creation of the Hua-Yen school.
Prajnaparamita Sutras—Mahayana:
Many volumes. The Large Sutra on Perfect Wisdom translated by Edward Conze or The Perfection of Wisdom in 8,000 lines and Its Verse Summary translated by Donald Lopez. Also see The Prajnaparamita Heart Sutra by Avalokiteshvara Bodhisatta or Imparting the Absolute Truth through the Heart Sutra by H.H. Dorje Chang Buddha III and the Diamond Sutra.
Prajnaparamita Sutras—Mahayana:
Many volumes. The Large Sutra on Perfect Wisdom translated by Edward Conze or The Perfection of Wisdom in 8,000 lines and Its Verse Summary translated by Donald Lopez. Also see The Prajnaparamita Heart Sutra by Avalokiteshvara Bodhisatta or Imparting the Absolute Truth through the Heart Sutra by H.H. Dorje Chang Buddha III and the Diamond Sutra.
Sukhavatiyuha (Pure Land) Sutras—Mahayana:
Several sutras exist that describe the “Land of Bliss” or Sukhavati, the Western Paradise of Amitabha Buddha, the Buddha of Infinite Light. These sutras describe how Amitabha Buddha came to preside over this marvel-filled paradise and describe the layout and wonders of the Pure Land. They also describe the preconditions that lead to rebirth in this Buddhist paradise. They form the spiritual foundation for the Pure Land schools of Buddhism.
Shurangama Sutra—Mahayana:
It is said that the Shurangama Sutra was translated from Sanskrit into Chinese during the Tang Dynasty by Shramana Paramiti of Central India, although no Sanskrit copies of this sutra have been found. In this sutra 25 sages explain to Manjushri Bodhisattva the various methods that they used to pierce the knots of the senses, transcend the realm of birth and death, and attain enlightenment. It was translated from Chinese into English by The Buddhist Text Translation Society, USA. The full title is known as The Sutra of the Foremost Shurangama at the Great Buddha’s Summit Concerning the Tathagata’s Secret Cause of Cultivation, His Certification to the Complete Meaning and all Bodhisattvas’ Myriad Practices. There are other translations of this sutra as well.
Lankavatara Sutra—Mahayana:
The Lankavatara Sutra is one of the six orthodox writings of the Yogachara school. Furthermore, it is the keystone of Chinese Ch’an and Japanese Zen Buddhism. It was brought by the Indian Bodhidharma to China at the end of the fifth century and reached Japan in the eight-century and Tibet in the ninth. The Sutra deals critically with the Brahmanist schools of Indian philosophy like the Sankhya and the Pasupata. Furthermore, characteristic topics of the Yogachara doctrine are discussed such as the doctrine of the Tathagatagarbha and the eight types of consciousness. The essence of the sutra revolves around the term Cittamatra which characterizes the totality of the mental-spiritual as the basis for the manifoldness of all phenomena. Cittamatra can be translated as mind-only. All the objects of the world, and the names and forms of experience, are merely manifestations of the mind. Several English translations of this sutra are available.
Saddharmapundarika (Lotus Sutra)—Mahayana:
The Lotus Sutra of the Wonderful Law is filled with teachings, stories and fabulously visual scenes depicting the splendor and magnificence of the great beings. In the Lotus Sutra, the Buddha shows us the path to Buddhahood—the Great Vehicle taken by the Bodhisattvas. Many, many examples of how Buddhas became Buddhas can be found in this text. Several schools of Buddhism developed around this text including the T’iantai (Tendai) and Nichiren sects. Many translations exist.
Mahaparinirvana Sutra—Mahayana:
Also called the Nirvana Sutra, this is the Mahayana sutra that records the last words of Shakyamuni Buddha to His disciples and espouses the concept of the Tathagatagarbha, recognizing the hidden reality of the unconditioned, egoless Buddha-Self in all beings—the Buddha-Nature. Several translations are available.
Words of the Buddha—Dorje Chang (Vajradhara)
Vimalakirti Nirdesa Sutra—Mahayana:
In this short sutra the second manifestation of Dorje Chang Buddha in this world, the layman Ven. Vimalakirti, offers very profound teachings on the nature of reality to the Arhat students of Shakyamuni Buddha and other beings. It is noted for its humor and imagery. There are two translations from the Chinese Canon by Burton Watson and Charles Luk and a third from the Tibetan by Robert Thurman. Some translations are available online.
NOTE: The following sutras are by H.H. Dorje Chang Buddha III and are discussed in Chapter Twenty-Five. All are available in Chinese and translations of The Dharma of Cultivation and The Great Dharma of Zen, are both currently available online and in print in English, Learning from Buddha is also online in English, while the SAUMOL will hopefully be available in English soon.
The Monk Sutra (A Monk Expounds the Absolute Truth to a Layperson)
The Dharma of Cultivation Transmitted by H.H. Dorje Chang Buddha III (What Is Cultivation?)
The Great Dharma of Zen (See Appendix A)
The Definitive Truth Sutra
The Supreme and Unsurpassable Mahamudra of Liberation (SAUMOL)
Imparting the Absolute Truth through the Heart Sutra Learning from Buddha
Classic Commentaries, Treatises, or Shastras
These are the commentaries studied in Mahayana and Vajrayana monasteries and universities. The Buddha Master tells us we must understand, at the very least, five treatises: Master Asanga’s The Jewel of Realization (Abhisamaya-lamkara), a commentary on the Prajnaparamita Sutras that he received from Maitreya Bodhisattva; Master Nagarjuna’s The Fundamental Wisdom of the Middle Way (Mulamadhyamakakarika Treatise) or Master Chandrakirti’s Guide or Introduction to the Middle Way (Madhyamakavatara or Madhyamaka Treatise); Master Vasubandhu’s Abhidharmakosa Treatise; Master Dharmakirti’s The Commentary on Valid Perception (Pramana Varttika or Hetu-Vidya Treatise); and Master Gunaprabha’s A Summary of Vowed Morality (Vinayasutra), also referred to as the Precepts and Discipline Treatise. He has also listed Master Asanga’s Mind-Only Treatise (Bodhisattvabhumi or the entire Yogācārabhūmi shastra), Lord Tsongkapa’s Broad Commentary on Levels of the Bodhi Path (Lam Rim Chen Mo), and Shantideva’s A Guide to the Bodhisattva’s Way of Life (Bodhisattvacharyavatara Treatise) as being important. Not all of these are available yet in English, or at least I have not found them. A translation of part of Asanga’s Bodhisattvabhumi only recently appeared in English. All of these are recommended for anyone wanting to take disciples. Ordinary students can just focus on understanding Imparting the Absolute Truth Through the Heart Sutra, which explains the essence of most of these other treatises in a much clearer and precise language. However, it is not readily available in English. You may read a preliminary translation in English at the Holy Vajrasana Temple.
Nagarjuna (150-250),
Indian Mahasiddha—Mulamadhyamakakarika Treatise (The Fundamental Wisdom of the Middle Way): This classic text expresses the doctrine that all phenomena are empty of inherent existence, that is, that nothing exists substantially or independently. Despite lacking any essence, Nagarjuna argues, phenomena nonetheless exist conventionally, and that indeed conventional existence and ultimate emptiness are in fact the same thing. This represents the radical understanding of the Buddhist doctrine of the two truths, or two levels of reality. It represents the Profound Division of the Mahayana based on the “Second Turning of the Wheel” teachings.
Aryadeva (2nd century),
Indian Mahasiddha—Chatuhshataka (Four Hundred Verses on the Yogic Deeds of Bodhisattvas): Aryadeva was the main disciple of Nagarjuna. Both Nagarjuna and Aryadeva urge those who want to understand reality to induce direct experience of ultimate truth through philosophic inquiry and reasoning. Aryadeva’s text is more than a commentary on Nagarjuna’s Treatise on the Middle Way because it also explains the extensive paths associated with conventional truths.
Asanga (294-376),
Indian Mahasiddha—Yogācārabhūmi Shastra (Treatise on the Levels of Spiritual Practitioners) was partially translated by Art Engle as the Treatise on the Stages of the Practice of Yoga or The Bodhisattva Path to Unsurpassed Enlightenment (Bodhisattvabhumi): It represents the stages of the path, and the training and education of a Bodhisattva. It was taught and studied at the great Nalanda University. It not only outlines the practice of meditation and cultivation of the six perfections (generosity, ethics, patience, effort, meditation, and wisdom), but encourages mastery of all five of the vidyas in the pursuit of enlightenment. It is one of the main works of the Yogachara or Mind Only School. There appear to be differences of opinion on this text between Tibetan and Chinese scholars. It has been very difficult to find any translations of this work in English, but the Buddha Master often refers to it (See the section on the Five Vidyas for more). This partial translation was released in 2016. It follows the format of the Mahayanasutralamkara (The Universal/Mahayana Vehicle Discourses) also referred to as The Ornament of the Great Vehicle Discourses, one of the five treatises or shastras transmitted in the fourth century by Maitreya Bodhisattva, the fifth and future Buddha of this fortunate age, to Venerable Asanga.
The Abhisamaya Allamkara (Gone Beyond: The Prajnaparamita Sutras, The Clear Realization and Its Commentaries) by Karl Brunnholzl) was also transmitted from Maitreya Bodhisattva, to Venerable Asanga as one of five treatises. It comprises one of the major foundations of the Method Division of Mahayana Buddhism based on the “Third Turning of the Wheel” teachings. The focus of this text is, like the works of Nagarjuna, the Prajnaparamita teachings, but taken a different approach or view. This 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. This text is from the perspective of the Nyingma and the Karma Kagyu traditions.
The Uttaratantra Shastra or Ratnagotravibhaga (Exposition of the Jeweled Lineage), another 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 basis of enlightenment and clarifies 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 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. Several translations of this work exist including Karl Brunnholzl’s When the Clouds Part: The Uttaratantra and Its Meditative Tradition as a Bridge between Sutra and Tantra.
The other two Treatises of Maitreya transmitted to Asanga are the Dharmadharmatavibhaga (“Distinguishing Phenomena and Pure Being”), a short Yogachara work discussing the distinction and correlation between phenomena and reality and the Madhyantavibhagakarika (“Distinguishing the Middle and the Extremes”), another key work in Yogachara philosophy.
Vashubandhu (312-396),
Indian Mahasiddha—Abhidharmakosakariks (the Abhidharma Kosa Bhasyam): It is one of the five classic treatises that is studied in all the Tibetan monastic traditions. It not only represents the compilation of the various abhidharma texts that existed in ancient India, but it includes Vashubandhu’s commentary as well. Vashubandhu is the younger half-brother of Asanga.
Chandrakirti (7th century),
Indian Mahasiddha—Madhyamakavatara (Introduction to the Middle Way): This work is an introduction to the Madhyamaka teachings of Nagarjuna, which are themselves a systematization of the Prajnaparamita, or “Perfection of Wisdom” literature, the sutras on the crucial but elusive concept of emptiness.
Shantideva (650-750),
Indian Mahasiddha—Bodhisattvacharyavatara (The Way of the Bodhisattva or A Guide to the Bodhisattva’s Way of Life): Composed while Shantideva was at Nalanda University, it is one of the classic works describing how to follow the path of a Bodhisattva. Shantideva was believed to be an emanation of Manjushri Bodhisattva or at the very least, received direct guidance from this holy being. There are many English translations of this short text. The account of how he gave this as a discourse while a student at Nalanda, the great ancient Indian Buddhist University is interesting. The other students thought he was a very poor student and not qualified to study with them. He never appeared to study or participate in classes or anything. They conspired to embarrass him so that he would leave in humiliation. They asked him to give a discourse, thinking he would not be able to do so. They invited everyone and erected a dais or high platform upon which he would deliver his talk. When he arrived, he saw what they had done and asked them which they would prefer to hear: a commentary on something they were studying or something original? They snickered and said the latter, thinking it would be even more impossible for him to do. As I remember the story, they didn’t provide stairs to get up on the dais either. However, that did not upset Shantideva in the least. He merely flew up to his seat and proceeded to give this classic and profound teaching on the Six Paramitas. It did not take the other students long to realize they had made a major mistake. This was the work of a great holy being, not an ordinary person like themselves. When he got to the chapter on the sixth Paramita of wisdom or prajna,
Shantarakshita (8th century),
Indian Mahasiddha—Madhyamakalankara (The Adornment or Ornament of the Middle Way): It effects a synthesis between the Madhyamaka of Nagarjuna, the Mind-Only or Yogachara (cittamatra) 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. Toward the end of the 19th century, the Tibetan scholar, Jamgon Mipham, composed the commentary on this commentary.
All of these great Mahasiddhas contributed to what became the esoteric Tibetan tradition or the Blessings and Practices Division that was also known as Vajrayana Buddhism.
Atisha (980-1054) / Chekhawa (12th century),
Indian Master who went to Tibet and Tibetan Kadampa Master—Seven Essentials of Self-Mastery and Enlightened Courage: An Explanation of the Seven-Point Mind Training by Dilgo Khyentse: Many texts exist on the practice of Tonglen or unconditional giving and taking on the suffering of others system of developing Bodhichitta, the mind of enlightenment developed by Geshe Chekhawa Yeshe Dorjel based on the teachings of Atisha and Shakyamuni Buddha.
The Various Sects or Schools of Buddhism
This and the following section include books that may offer useful insights into the various schools and sects of Buddhism and their founders. In some cases the founders or patriarchs and matriarchs are also covered in popular biographies and autobiographies listed in the following section. They have not been vetted for accuracy or if they always portray correct Buddha Dharma. They are offered for reference only and need to be studied using the “128 Evil and Erroneous Views” from the Supreme and Unsurpassable Mahamudra of Liberation as a guide.
Hua Yen School—Chinese Mahayana,
Entry into the Inconceivable: An Introduction to Hua Yen Buddhism by Thomas Cleary: This major Chinese Mahayana school was based on the Avatamsaka Sutra (Hua-Yen or Flower Garland Sutra). It was founded by Tu-shun (557-640) and Fa-tsang (Hsien-shou 643-712) and reached its peak during the Tang Dynasty in China. In the Mahayana tradition this sutra is considered the first sermon given by the Buddha after His enlightenment and is centered on the philosophy of interpenetration and mutual containment of all phenonena, often depicted in the image of Indra’s Net. It was taught to Bodhisattvas and celestial beings. Its metaphysics were completely assimilated by the Chan School. There are still followers of this tradition in the West within certain Chinese communities.
Pure Land School—Chinese Mahayana,
Sukhavatvyuha Sutra. Founded in the sixth century in China, this school focuses on the practitioner reciting the name of Amitabha Buddha and having faith that he/she will be reborn in the Western Paradise where more favorable conditions exist for obtaining enlightenment. It is based on the assumption that conditions are not suitable, and the practitioners are not capable of achieving enlightenment in this lifetime. It was exported to Japan in the 12th century. It was one of the first forms of Buddhism to come to North America, being brought here by the early Chinese immigrants in the late 19th century. Great Strength (Mahasthamaprapta or Vajrapani) Bodhisattva is a very important Bodhisattva in Pure Land Study; he is one of the two great Bodhisattvas who are the constant companions of Amitabha Buddha in the Pure Land. In pictures of Amitabha, Great Strength Bodhisattva is often shown standing to the Buddha’s right, while Guan Yin Bodhisattva—Amitabha’s other constant companion—stands to His left. In the Shurangama Sutra, Great Strength Bodhisattva explains how He attained enlightenment through Buddha recitation samadhi (gathering in the six sense faculties through continuous pure mindfulness of the Buddha to obtain samádhi.) that He learned from The Light Surpassing the Sun and the Moon Buddha.
Chan (Zen) School—Chinese Mahayana,
Living by Vow: A Practical Introduction to Eight Essential Zen Chants and Texts by Shohaku Okumura (Also see biography and teachings of Dogen, a Japanese Buddhist who brought the Soto School of Zen to Japan from China, listed below.): A form of Buddhist thought and practice that evolved in China, Chan lists Nagarjuna in its lineage and the Indian Bodhidharma as its founder and First Patriarch (6th century CE). Bodhidharma went to China in 526 A.D. Hui-neng (638-713), the Sixth Patriarch and an illiterate who was enlightened by hearing the Diamond Sutra, represents this school’s approach to “sudden” enlightenment and transmission of the truth outside of the scriptures. The early Zen masters did focus on the Mahayana Lankatara Sutra which expounds the doctrine of Mind-only and stressed meditation. Chan or channa is a transliteration of the Sanskrit term dhyana, meaning meditation, while Zen is the Japanese transliteration of Chan. Chan also integrated Buddhism with many of the Chinese indigenous systems of belief, most notably Daoism. The golden age of Chan in China ended over a thousand years ago when it became formalized and lost much of its vitality. It was exported to both Japan (as Zen) and Korea (as Son) in the 12th century where it is still one of their major schools, having several subsects. The practice today primarily consists of extensive sitting meditation, ideally in a retreat or secluded environment. It is a very popular in the West, especially the Japanese Soto and Rinzai sects.
Shingon School—Japanese Vajrayana,
The Weaving of Mantra: Kukai and the Construction of Esoteric Buddhist Discourse by Ryuichi Abe: Venerable Kukai or Kobo-Daishi (774-835) who brought the esoteric practice of Buddhism from China to Japan and founded the Shingon School.
Nyingma School—Tibetan Vajrayana,
The Words of My Perfect Teacher by Patrul Rinpoche (1808-1887): A practice manual for the Nyingma sect that studies both the external or ordinary and the internal or extraordinary practices of the Longchen Nyingthig cycle as well as briefly looks at the Transfer of Consciousness.
Shangpa Kagyu School—Tibetan Vajrayana,
Timeless Rapture: Inspired Verse of the Shangpa Masters by Jamgon Kongtrul (1813-1899). Includes a glimpse into the mysticism of a tradition based mainly on the profound teaching of two women, Lady Niguma and Lady Sukhasiddhi, who obtained it directly from Dorje Chang Buddha.
Sakya School—Tibetan Vajrayana
Taking the Result as the Path: Core Teachings of the Sakya Lamdre Tradition by Cyrus Stearns: this presents the most important tantric teachings of their system of meditation.
Karma Kagyu School—Tibetan Vajrayana,
The Jewel Ornament of Liberation by Gampopa (1079-1153). This is the essential practice manual for the Karma Kagyu School from starting the path to achieving Buddhahood by one of the patriarchs and disciples of Milarepa, another patriarch of the school.
Jonang School—Tibetan Vajrayana,
Mountain Doctrine by Dolpopa Sherab Gyeltsen (1292-1361). This sect is the primary holder of the complete Dro transmission and practice lineage of the Kalachakra Tantra, the Six Yogas of the Kalachakra completion stage, and the shentong or “emptiness of other” view. Founded in the twelfth century by Yumo Mikyo Dorje. In 1650, for political reasons (The Jonang had strong ties with the Mongolians), the Dalai Lama V prohibited the teaching of the shentong view of emptiness, sealed Jonang libraries, burned Jonang books, and forcibly converted the Jonang monasteries in Central Tibet to the Geluk. It was generally believed that the sect had become extinct. However, many remote monasteries did survive in Eastern Tibet and have continued practicing uninterrupted to this day. It is the most mystical of the Tibetan traditions with many highly accomplished practitioners including the current Dharma King H.H. Jigme Dorje.
Kadampa/Geluk School—Tibetan Vajrayana,
Lam Rim Chen Mo by Lord Tsongkhapa: This is the practice manual for the Geluk sect. The Three Principle Teachings of Buddhism and Preparing for Tantra both by Lord Tsongkhapa with commentary by Pabongka Rinpoche are both also recommended. These are derived from the Kadampa founder Atisha.
Nichiren School—Japanese Mahayana,
Writings of the school’s founder, the Japanese Buddhist priest Nichiren (1222–1282):
This branch of Mahayana Buddhism focuses on the practice of chanting Nam Myoho Renge Kyo and on the Lotus Sutra doctrine believing that all people have an innate Buddha Nature and are therefore inherently capable of attaining enlightenment in their current form and present lifetime. Its largest subsect is the Soka Gakkai International (SGI), which is very popular in the west with several famous followers.
The Lives of Patriarchs, Matriarchs, and Other Saints and Their Teachings
This section contains biographies and autobiographies by the founders of the major sects and other famous historic Buddhists. They are included to enable you to study how holy beings lived—their thinking, speech, and actions.
Early Disciples of Shakyamuni Buddha (5th-6th century BCE),
Great Disciples of the Buddha Their Lives, Their Works, Their Legacy by Nyanaponika Thera & Hellmuth Hecker: Survey of the background, practice, and accomplishments of Shakyamuni Buddha’s greatest disciples including Sariputta, Maha-mogallana, Mahakassapa, Ananda, Anuruddha, Mahakaccana, Great Women Disciples, Angulimala, Anathapindika,–––and others.
Master Garab Dorje (6th century BC to 2nd century CE),
Indian patriarch of Nyingma sect—The Golden Letters, with a foreword by Namkhai Norbu Rinpoche: Study of the life and teachings of Garab Dorje and the historical origins of dzogchen including comparing and contrasting dzogchen, Kashmiri Saivism, and other similar systems.
Guru Padmasambhava (536 BCE to 8th century CE),
Indian patriarch of Nyingma and other Tibetan sects—Natural Liberation: Padmasambhava’s Teachings on the Six Bardos, includes commentary by Gyatrul Rinpoche: This terma text is on the life and teachings of Padmasambhava including His teachings on the Bardo and specific profound instructions given to Yeshe Tsogyal.
Master Xuanzang/Hsuan Tsang (596-664),
Chinese Patriarch and Founder of the Fa-hsian School—The Great Tang Dynasty Record of the Western Regions (compiled by his disciple Bian-ji from Xuanzang’s journals and travel records); A Biography of the Tripitaka Master of the Great Ci’en Monastery of the Great Tang Dynasty by monks Huili and Yancong; Xuanzang: A Buddhist Pilgrim on the Silk Road by Sally Wriggins; Ultimate Journey: Retracing the Path of an Ancient Buddhist Monk Who Crossed Asia in Search of Enlightenment by Richard Bernstein; and the famous Chinese novel based on Xuanzang’s story Journey to the West: This seventh century Chinese monk left China against his emperor’s orders and traveled to India in search of Buddhist texts that were not then available in China. After traversing the famous Silk Road, he reached his destinations, met the rulers of the land at that time, and studied his favorite text, Asanga’s Yogācārabhūmi Shastra, under the famous teacher Shilabhadra of Nalanda University. Nearly fourteen years of his life (from 630 to 644 CE) were spent visiting Buddhist temples and monasteries, cities and places of interest in the Indian subcontinent including what is now known as Afghanistan. His study of the Bamiyan monasteries and colossal Buddhas have inspired art historians to make a thorough study of the cultural history of Afghanistan. He recorded his pilgrimage in great detail, capturing the state of Buddhism in the world at that time and documenting many sites and events. He returned to China a hero and spent his remaining years translating the many sutras and commentaries that he brought back to China.
Master Vairochana (7th to 8th centuries),
Tibetan Patriarch of the Nyingma sect–The Great Image: The Life Story of Vairochana the Translator by Vairochana: He was a great Tibetan dgozchen master, who like Padmasambhava is credited with bringing the highest Dharma to Tibet. His autobiography, as told to his closest disciples near the end of his life, not only tells of the great trials he endured to learn the precious doctrine, but also gives the origin and history of the dzogchen transmission itself.
Lady Yeshe Tshogyal (8th to 9th centuries),
Tibetan Matriarch of the Nyingma sect—Mother of Knowledge: The terma written by one of her fellow disciples tells the life-story of the major disciple of Guru Padmasambhava and the dramatic story of her flight from home, her life as a queen of Tibet, the stages of her spiritual training, and her enlightened accomplishments. The most important woman in the Nyingma lineage, she received all of Padmasambhava’s teachings and was instrumental in transmitting them to future generations. This text demonstrates the qualities and attitudes essential for the pursuit of the Vajrayana.
Master Tilopa (988-1069),
Tilopa’s Wisdom: His Life and Teachings on the Ganges Mahamudra by Khenchen Thrangu.
Lady Niguma (10th to 11th centuries),
Tibetan Matriarch of the Shangpa Kagyu sect–Niguma, Lady of Illusion by Saha Harding: Niguma was a mysterious eleventh-century Kashmiri woman who became the source of a major Tibetan Buddhist practice lineage. There are thirteen works that have been attributed to Niguma in the Tibetan Buddhist canon. These collected works form the basis of an ancient Shangpa lineage held by the great mahasiddha Tangtong Gyalpo, Kalu Rinpoche, and others.
Master Milarepa (1052-1135),
Tibetan Patriarch of the Karma Kagyu sect—A Hundred Thousand Songs of Milarepa and the Life of Milarepa by Heruka: Jetsun Milarepa is generally considered one of Tibet’s most famous yogis and poets. He was a student of Marpa Lotsawa, another patriarch of this sect.
Lady Machig (Machik) Labdron (1055-1149),
Tibetan Matriarch and Founder of the ChÖd lineage – Machik’s Complete Explanation: Clarifying the Meaning of Chod by Sarah Harding: She developed a system, the Mahamudra Chöd, that takes the Buddha’s teachings as a basis and applies them to the immediate experiences of negative mind states and malignant forces. Her unique feminine approach is to invoke and nurture the very demons that we fear and hate, transforming those reactive emotions into love. It is the tantric version of developing compassion and fearlessness, a radical method of cutting through ego-fixation.
Master Honen (1133-1212),
Japanese, Pure Land/Shin sect—Honen The Buddhist Saint: Essential Writings and Official Biography (Spiritual Masters: East and West) by Joseph A. Fitzgerald.
Master Dogen (1200-1253),
Japanese Patriarch and Founder of Soto Zen sect—Shobogenzo: This Zen master, Eihiei Dogen Zenji, was central in bringing Zen from China to Japan.
Master Rangung Dorje (1284-1339),
Tibetan Patriarch of Karma Kagu sect—The Third Karmapa Rangjung Dorje: Master of Mahamudra, by Gamble Ruth.
Master Dolpopa (1292-1361),
Tibetan Patriarch of Jonang sect—The Buddha from Dolpo by Cyrus Stearns and Mountain Doctrine by Dolpopa: Dolpopa Sherab Gyaltsen was the most famous scholar of the Jonang school, who is most well-known for his articulation of the shentong view of “other emptiness.”
Master Longchenpa (1308-1364),
Tibetan Nyingma Master—Longchen Nyingthig. A Treasury Trove of Scriptural Transmission and The Life of Longchenpa: The Omniscient Dharma King of the Vast Expanse by Jampa Mackenzie Stewart: Longchenpa combined the Vima Nyingtig and Khandro Nyingtig lineages to lay the ground for the fully unified system of Dzogchen teachings.
Master Tsongkhapa (1357-1419),
Tibetan Patriarch of the Geluk sect– Tsongkhapa: A Buddha in the Land of Snows by Thupten Jinpa.
Master Tangtong Gyalpo (1361-1485),
Tibetan Patriarch of the Shangpa Kalpa—King of the Empty Plain by Cyrus Stearns: Known as the wild engineer-saint of both Tibet and Bhutan, this heroic mahasiddha was known for his accomplishments in technology (he invented a process for building iron bridges that were amazing structures that lasted until modern times), the arts (he founded the first Tibetan Opera Drama troupe), medicine (some of his cures are still used in Tibetan medicine), and transmission of the highest Dharmas of liberation. Although most unconventional in appearance and methods, he was also the most traveled of the early Tibetan holy men, traveling all over India, Afghanistan, probably Sri Lanka, and visiting the holy Mt. Wu-Tai in China.
Master Jamgon Kongtrul (1813-1899),
Tibetan founder of the nonsectarian Rime movement—The Life of Jamgon Kongtrul The Great: Jamgon Kongtrul Lodro Taye was one of the most prolific writers in the Tibetan world. His Retreat Manual on how to conduct and participate in a three-year/three-month/three-day retreat is still followed in some Tibetan traditions.
Master Dudjom Lingpa (1835-1904),
Tibetan tantric master and treasure (terma) revealer—The Clear Mirror; Autobiography.
Venerable Ajahn Mun (1870-1948),
Thai Theravada Master and founder of the modern Forest Tradition—Spiritual Biography by Maha Boowa Nanasampanno: The life and teaching of this Theravada master, who was the teacher of Ajahn Cha and other well-known Theravada masters.
Master Pabongka Rinpoche (1878-1943),
Tibetan Dharma King of the Geluk sect—Liberation n the Palm of Your Hand: A Concise Discourse on the Path to Enlightenment. This does include biographical material on Pabongka Rinpoche, an important 20th century Geluk rinpoche. The text is similar in content and structure to Tsongkapa’s practice manual discussed earlier.
Venerable Mogok Sayadaw U Vimala (1899-1962),
Burmese Theravada Master—In This Very Life: The Liberation Teachings of the Buddha: The life and teachings of a well-known Burmese vipassana meditation master who stressed learning and understanding the principles of Paticcasamuppada (Dependent Origination) and the nature of impermanence before starting actual meditation practice. This was according to the method used by Shakyamuni Buddha. He is believed to have become accomplished, leaving relics as proof.
H.H. Dudjom Jigdral Yeshe Dorje (1904-1987),
The Nyingma School of Tibetan Buddhism: Its Fundamentals and History is included here because it includes short biographies of most of the major Patriarchs and Dharma Kings in the Nyingma lineage. It also includes reference to the second Dorje Chang Buddha in this world, Venerable Vimalakirti who was one who beseeched the Buddhas to send someone to continue the work of Shakyamuni Buddha after that great Buddha left this world.
H.H. Dilgo Khyentse (1910-1991),
Tibetan Dharma King of Nyingma sect—Brilliant Moon: Autobiography of a modern rinpoche.