This book actual title is : The Philosophical View of the Great Perfection in the Tibetan Bon Religion. The Great Perfection (Dzokchen) originated in the Bon Religion of Tibet and was adopted by buddhism   Followers of the Bon religion maintain that its tenets were first expounded by the Teacher Shenrab Mipoche, who is considered to have made his appearance on earth much earlier than the Buddha Sakyamuni,and was born in and ruled a country to the West of Tibet  After Shenrab Mipoche entrusted his teachings to worthy successors, the Everlasting Bon is believed to have spread from that country toward the East, reaching India, China, the kingdom of Zhang Zhung and from there Tibet. The kingdom of Zhang Zhung played an influential role in the history and culture of Tibet. (the Spar language) was the language from which numerous texts, including those of the Great Perfection (Dzokchen), are said to have been translated into Tibetan. Zhang Zhung priests and masters were invited to Tibet to offer their wisdom and their supernatural skills. Eventually, around the seventh/eighth centuries A.D., the kingdom of Zhang Zhung was conquered and annexed to the then expanding Tibetan empire. Bon enjoyed royal patronage in Tibet until the second half of the eighth century A.D., when Buddhism was adopted as the official creed. Bon lost its recognition and support at the highest level and its followers, particularly within the established religious elite, had no choice but to convert ... more info

Distinguishing Phenomena and Pure Being was composed by Maitreya, the regent of the Lord Buddha, during the golden age of Buddhism in India. The name Maitreya means “loving kindness,” a name he will continue to bear when he manifests as the fifth of the one thousand historical buddhas of our world system. The text was recorded in written form by the noble Asanga, one of the greatest meditation masters of the two and a half millennia since Buddha Shakyamuni turned the Wheel of Dharma. The commentary (on this great work of Maitreya), Distinguishing Wisdom and Appearance , was composed by Mipham Jamyang Namgyal (1846-1912), a great master of the Nyingma lineage of Tibetan Buddhism and one of the leading figures of the Ri-me (nonsectarian) movement that began in Tibet during the middle of the nineteenth century. In response to the express wishes of His Holiness the 16th Gyalwa Karmapa, Khenpo Tsültrim Gyamtso Rinpoche, one of the most learned and accomplished contemporary masters of the Kagyu lineage, founded The Kagyu Institute of Mahayana Studies in 1978. Its purpose was to provide formal education for Westerners in the classical texts fundamen- tal to the lineage. In another of its aspects, this institute has provided train- ing in the Tibetan language for those wishing to translate the texts studied.  

" Path to Buddhahood constitutes one of the best introductions to the teachings of Tibetan Buddhism available today. In simple, intelligent language, using images that appeal to our everyday experience and yet are surprisingly subtle, Ringu Tulku Rinpoche guides us with clarity to the discovery of the basic principles of the contemplative and philo­sophical path of Buddhism as it is practiced in Tibet. Here he both extracts the quintessence from and gives a commen­tary on The Jewel Ornament of Liberation a text composed by Gampopa, the main spiritual son of the great hermit Milarepa. Gampopa’s manual is a classic that guides us step by step toward enlightenment. The stages of this path are in no way artificial: they mark the unfolding of the inner transformation, of the growth that makes a spiritual child an adult in wisdom. To try to hurry the process in an artificial way risks withering the bud of knowledge before it can even bloom. 

"How could confusion arise as wisdom? According to the Mahamudra view, confusion arises as wisdom when we realize that everything we experience is the radiance of the mind’s own nature. And what is the nature of our mind? And how do we come to recognize that?  These are the questions Gampopa answers for his students in the text commented upon here, known as the Great Community Talks. He shows them—and now us—the path of deep understanding and meditation that leads to the realization of Mahamudra, the “Great Seal” of the true nature of reality. Gampopa was a twelfth-century Buddhist monk who was a disciple of Tibet’s greatest yogi, Milarepa. He applied Milarepa’s instructions on meditation to reach the highest realization of Mahamudra. In this volume of advanced teachings, Gampopa passes on these same instructions in the form of heart advice on how to practice the nature of mind and reach enlightenment. Ringu Tulku’s commentary on the text, taken from his own community talks to students in Europe and America, makes Gampopa’s teaching wonderfully accessible. His gentleness, warmth, and humor, as well as his wisdom and practicality, shine through in his own heartfelt advice on how we too could transform confusion into wisdom.

"This is the first complete English translation oft he fourth chapter oft he Buddhist Kalacakra Tantra text and its commentary, the Stainless Light. Building upon the Chapter on the Cosmos which provide the theoretical background to the Chapter on Sadhana, and the reasons for the given structure and contents of the Kalacakra sadhana practic--this fourth chapter illuminates the intricate connection between the practice o f the Kalacakra sadhana and the Kalacakra Tantra's worldview. This fourth chapter describes Buddhist Tantric generation stage practices including instructions on protecting the place of practice, the meditative practices of the origination of the body and the deities abiding in the body, and the diverse mundane sadhanas designed to induce the mundane siddhis. It then also describes the more advanced Buddhist Tantric completion stage practices designed to lead directly to the attainment of buddhahood, called here the "Adibuddha" (Primordial Buddha).

This book is on the traditional practice of mind traing In Tibetan, lo means “mind” and jong means “training,” and this training is regarded as the most important single teaching in Buddhism. Based on developing a deep compassion for ourselves and for other beings, it gives us a simple method of learning to be less self-centered and selfish. The paradox is that our compassion eases the distress we find around us and also heals our own unhappiness. The deeper our concern for other people’s suffering and the stronger our wish to help them, the less we suffer ourselves.

The Actual Title of this book is Daring Steps Toward Fearlessness: The Three Vehicles of Buddhism. The book presented here is quite unique in that it provides an insight into the entirety of the Buddha’s teachings, doing so in a manner equally suited to those with an initial interest in Buddhism and to those who already follow its path. It strongly emphasizes the fact that all the instructions of the Buddha form an integral system that allows for the different mentalities and capacities of human beings, and that will gradually lead any individual to complete enlightenment, as long as the teachings are respected as a whole and practiced in this light. Nowadays in the West there are quite a few Buddhists who, considering themselves followers of the Vajrayana, believe that they can neglect the other vehicles, especially the teachings pertaining to the Shravakayana system. Here Ringu Tulku Rinpoche shows that this is a fundamental misunderstanding, that one will not reach anywhere while maintaining this mistaken view.

This state of Mahamudra is the flawless realization of all the learned and accomplished masters of lndia, without exception, the Six Ornaments and Two Supreme Ones as well as the Eighty Mahasiddhas. Simply hearing the word "Mahamudra" leads to the end of samsaric existence. Although the teachings on Essence Mahamudra and Dzogchen ofthe Natural State use different terminology, in actuality they do not differ at all. Through such teachings, the mind at the time of death merges with dharmakaya the instant that the material body disintegrates. It is also possible to attain true and complete enlightenment in the dharmadhatu realm of Akanishtha while still remaining in this physical body.  -- Tulku Urgyen

We hear that Vajrayana is superior to other vehicles, but for what reason? Its superiority lies entirely in receiving the ripening em­ powerments and liberating instructions in an authentic way, and in applying them correctly. By doing so we can reach enlightenment, ideally in this very life, or next best at the moment of death. At the very least, as long as we haven't created severe negative karma through acts such as turning against the Three Jewels, breaking our samayas , or abandoning our bodhisattva vows by forsaking other sentient beings, our mothers from past lives, there is still the opportunity to realize the innate nature of dharmata in the after-death state of the bardo, and thus to reach liberation. The key instructions that enable us to accomplish this depend upon empowerment, meaning upon our experience of original wakefulness that is the nature of em­powerment.  

The most learned Tsele Perna Legdrub was the body- emanation of the great translator Vairochana, and he attained the pinnacle of learning and accomplishment of the masters of the Land of Snow. Also known as Kongpo Gotsang Natsok Rangdrol, he was 'unmatched in the three qualities of scholarship, virtue and noble-mindedness. Among the five volumes of his collected works, I considered that The Circle  of the Sun would benefit everyone interested in the Dharma. The words are clear and easy to under- stand and lengthy scholarly expositions are not emphasized. This text, easy to comprehend and containing all the key points and very direct instructions, results from following the oral advice of a qualified master.