The Buddha himself said in a Lesser Vehicle sutra: "Son of the family You are to become expert in the skandhas. You are to become expert in the ayatanas. You are to become expert in the dhatus. You are to become expert in pratityasamutpada. You are to become expert in topics. You are to become expert in non-topics." With these words, the Buddha indicated that there are six topics which must be learned, at least to some extent, by every one of his followers. Although the Buddha gave these teachings in the Lesser Vehicle, they are a necessary foundation for practitioners of all levels, from those studying the Lesser Vehicle to those practising Mahamudra and Great Completion. This book gives a thorough explanation of the six topics using a text written by Zhanphen Chokyi Nangwa, or Khenchen Zhan-ga as he is more commonly known, the greatest of all abbots to have presided over the famous Shri Singha monastic college at Dzogchen Monastery, Tibet. The author of the book, the well-known teacher and translator Tony Duff, supplements the explanations in the text with many clarifications in an extensive introduction. The text is very similar to Mipham Namgyal's famous "mkhas 'jug" or Gateway to Knowledge as it has been called. Unfortunately, Mipham's text is difficult for beginners. Zhan-ga's text is quite different; it was not written merely as a piece of scholarship, but was carefully composed so as not to exclude beginners with excessively difficult explanations and moreover to be helpful to practitioners of all levels. For these reasons, Gangteng Tulku has selected our book rather than Mipham's Gateway of Knowledge in order to teach this topic to students in the second year of his shedra. Extensive explanations of the meaning of the six topics are provided by the author from his own knowledge gathered during forty years of studying with the Gelug, Kagyu, and Nyingma traditions, not to mention his extensive stays at Dzogchen Monastery where he learned the approach of Zhan-ga directly from Zhan-ga's successors. Ample footnotes, an extensive glossary, and a carefully corrected edition of the Tibetan text are also provided.

This book contains practical instructions on the view of the two truths given according to the conventional or common Great Vehicle approach. The instructions are contained in a short text by a very well-known Tibetan teacher, Jigmey Chokyi Wangpo, also known as Dza Patrul 1808-1887]. A feature of this text is that although it is about sutra, the profound Dzogchen perspective is obviously present. Some masters write compositions in which they keep within the immediate context of their subject. Yogins, and Dza Patrul was a great yogin, often teach a subject but within the context of their own realization. In the text here, Dza Patrul gives a presentation of the two truths that fits with the sutra presentation of the subject, but goes on to connect it to the practical wisdom teachings of the third turning of the wheel and the Quintessence Dzogchen teachings of which he was a master. For example, in a presentation of the two truths that adhered to the sutra context in which the two truths were originally taught, there would be no mention of the key Dzogchen terms "rigpa," "crossing over into," "appearances of the liveliness," and so on, yet these terms appear later in the text. In fact, the final section of teaching in the text is a direct presentation of the Thorough Cut teaching of Quintessence Dzogchen which has been skilfully added to the rest of the compilation to show that, in the end, the practice of the two truths is none other than the practice of Thorough Cut.

This book presents a text called "A Lamp's Illumination" Condensed Advice on Great Completion's Thorough Cut, written by the Tibetan master Jigmey Tenpa'i Nyima, the third Dodrupchen 1849-1907]. The text is an explanation of the Thorough Cut practice of innermost unsurpassed Great Completion.

Other Emptiness is the view of emptiness that goes with wisdom. It has long been thought amongst Westerners that the view of emptiness championed by the Gelug tradition following the views of Tsongkhapa is the one and only view of emptiness in the Buddhist teachings. However, that is not the case. The majority of Tibetan Buddhists accept two approaches to emptiness, a logical approach called empty of self and a non-conceptual approach called empty of other. This book clearly presents all of these views and shows how the empty of other type of emptiness is actually the ultimate teaching of the Buddha, the teaching on how to enter non-dual wisdom. Other emptiness has usually been thought of amongst Westerners who have heard of it as a very complicated and difficult philosophy. It is subtle, that is true, because it describes what it is like to be in wisdom. However, it was not taught as a difficult philosophy. Rather, it was taught as a practical teaching on how to enter non-dual wisdom. The book explores this point at length. The book was written to be useful for all levels of reader. It starts simply, giving a clear explanation of the Buddha's non-dual teaching and how the other emptiness teaching is part of that. Then it goes into details about the history and teaching other emptiness. Finally, it goes in to great technical detail concerning the other emptiness teaching, and supports that with extensive materials from various Tibetan teachers. Unlike many of the books on other emptiness that have appeared, this book does not only present the theory of other emptiness but keeps a proper balance between showing the theory of other emptiness and presenting the practice-based reality of the teaching. The book is divided into four parts, each one a set of presentations from someone knowledgeable of the subject. The first part is several chapters written by the author in plain English in order to get the reader under way. Following that, there are sections embodying the explanations of Dolpopa Sherab Gyaltsen, Khenpo Tsultrim Gyatso, and amgon Kongtrul the great. Ample introductions, glossaries and so on are provided.

This is a book of teachings on how to do a complete session of meditation. The book is a compilation made by the author to help those who would like to practise meditation in the Kagyu or Nyingma way. It emphasizes the practical style of instruction found in the Kagyu tradition for those who actually want to do something with the mind. It deliberately avoids the scholarly style taught in some other Tibetan Buddhist traditions and focusses directly on working directly with one's own mind. Nonetheless, the book is very precise and clear about all of the key points involved in meditation practice. The book emphasizes the Kagyu approach in particular. The author has received teachings from many Kagyu masters and used his knowledge of the tradition as a basis for making the book for his own students. He has selected important texts from Gampopa and other early masters to set the basis for the explanations of meditation. The author has then added other, necessary teachings according to the extensive teachings he has received over many years from many different Kagyu masters, such as Chogyam Trungpa Rinpoche, Mingyur Rinpoche, and others. The result is a book that contains a complete teaching on how to do a complete session of meditation, especially in the style of the Kagyu and Nyingma traditions.

This book presents a Great Vehicle sutra of the third turning of the wheel of dharma which has not been translated until now and which is regarded as specially important for two reasons. Firstly the sutra deals with the issue of whether a bodhisatva can live a householder's life and effectively practice dharma at a high level. In the time when the Buddha gave this discourse it was regarded in Indian culture as a whole that it was necessary to leave the household and additionally to become ordained as a monk or nun in order to practice dharma at the highest level. The Buddha ends the sutra by saying that not only is it possible to practise whilst living as a householder but that a householder bodhisatva can be a much more capable and effective bodhisatva than a bodhisatva living the celibate life of an ordained bodhisatva. The person who petitioned the Buddha for his authoritative statements on this matter was a householder bodhisatva named "Uncouth." His concerns, which are the main issues in the sutra, result in the sutra fitting very closely with the situation of today's Western Buddhists, most of whom do not wish to leave home and become mendicants and most of whom are equally determined that this should not mean that they are relegated to a life which has been officially stamped as lesser than that of an ordained life. These have become prominent issues for Western Buddhists at this time and a careful consideration of the actual meaning embodied in this sutra can be a very fruitful exercise for today's Western Buddhists. I have found that investigating the sutra carefully raises many issues of great relevance and interest to today's Western Buddhists, but more than that, the issues are raised in the environment of the Buddha giving his authoritative statements about them. We found it to be very provocative but very rich at the same time.

The Prayer of Maitreya, found in the forty-first chapter of the Ratnakuta Great Vehicle Sutra, is one of the five great prayers of the Great Vehicle tradition and, after Samantabhadra's Prayer, one of the most popular prayers for all followers of that tradition. It is recited every day without fail by many Tibetan followers and we think would be recited more often by non-Tibetans if they had access to a reliable translation with a clear explanation. The prayer is approximately half the size of Samantabhadra's Prayer, though the content of the two prayers is sufficiently similar that learning about one considerably enhances an understanding of the other. Thus, this text of Maitreya's Prayer will be an excellent support for those trying to understand more of Samantabhadra's prayer and vice versa. Maitreya's Prayer is a little less complicated than Samantabhadra's Prayer and hence easier to understand and also easier to use as a prayer. Essentially, it consists of the seven limbs followed by an explanation of emptiness followed by explanations of the six paramitas. The prayer itself contains many prayers within its twenty-four verses, so a guide to it is needed. There are not many commentaries available, though a highly informative one by the great Drukpa Kagyu author Padma Karpo is very useful. Thus, the book is a very rich collection of materials, containing two previously un-translated Great Vehicle sutras, plus the prayer of Maitreya, plus a major commentary to it. A long introduction clarifying all these materials is also included. Finally, all of the Tibetan sources are included in Tibetan script to assist translators and those studying the Tibetan language.

This book contains a translation of an actual sutra of the Buddha. It is a very short but particularly important sutra from the Great Vehicle teachings given in the third turning of the wheel. The sutra is important for two reasons. Firstly, it is one of the five "condensed" sutras, sutras which sum up the five very large sutras of the Great Vehicle sutras-the Avatamsaka, and so on. This sutra sums up the meaning of the major sutra called The Nirvana Sutra in which the Buddha gives many final instructions before passing away. Therefore, it is regarded that the Point of Passage Wisdom sutra teaches final teachings of the Buddha in a very condensed way. This sutra is so important that the early Dharma Kings of Tibet recited it daily. Secondly, this sutra is one of the ten sutras cited by the Other Empty (Zhantong) school in support of their position. These ten sutras are called the "Profound Meditation System" sutras by the Other Empty school because they are considered to convey the ultimate approach to view and meditation taught by the Buddha to his regent Maitreya. Of the ten sutras, this sutra, despite is very short length, is one of the most interesting. It gives, in an economy of words, a complete instruction on the view and meditation of the profound meditation system. In doing so, it explicitly shows the ultimate meaning of the third turning sutras and explicitly shows that the Other Empty or Zhantong approach is the ultimate intent of the Buddha. As a point of further interest, the seeds of Mahamudra and Dzogchen practice can be very clearly seen in this sutra and practitioners of those systems will also find it very interesting to see what the Buddha says about this.

Shakya Shri was one of the greatest masters of the Drukpa Kagyu around the end of the nineteenth century. He was renowned for having practised and accomplished both the Mahamudra traditions of the Drukpa Kagyu and the Great Completion (Dzogpa Chenpo) tradition that had come to him through his root guru, Khamtrul Rinpoche. He taught students either Mahamudra or Great Completion or a mixture of both, whatever was suitable for them. This book presents two texts from his Collected Works. Each one presents a specific aspect of innermost Dzogchen practice though the first text, on the introduction to the nature of mind, is fully applicable to essence Mahamudra, too. We chose the two texts because they highlight specific aspects of these practices that are not explained in any other texts available from us. As with several other texts on Thorough Cut, each text offers instruction on a key aspect of the teaching. The first text is specifically on the topic of introduction to the nature of mind (sometimes called pointing out instruction). It is hard to find a text which, like this one does, specifically discusses this key technique of the higher tantras. The text will be of interest to anyone who is practising Mahamudra or Dzogpa Chenpo. The second text continues by giving instruction on how to realize the nature of mind after it has been introduced to the disciple. This text specifically explains the practices of the Thorough Cut (Tregcho) of Great Completion. This text also includes specific instructions on the special preliminary practice of innermost Great Completion called Parting into Sides (Tibetan, rushen).