Marked by eloquent poetry, vigorous and extensive analysis, and heart instructions on breaking through the veils of confusion to independently experience the true nature of things, The Karmapa’s Middle Way contains the Ninth Karmapa Wangchuk Dorje’s comprehensive commentary on the Indian master Chandrakīrti’s seminal text, the Madhyamakāvatāra, or Entrance to the Middle Way. This commentary, Feast for the Fortunate, is the Ninth Karmapa’s abridgement of the Eighth Karmapa Mikyö Dorje’s masterpiece, the Chariot of the Takpo Kagyü Siddhas. In it, readers will find previously unavailable material on the Karmapas’ Middle Way view and a rare window into a philosophically charged era of Middle Way exposition in Tibetan Buddhism. It includes Chandrakīrti’s root text to the Entrance to the Middle Way and its commentary by the Ninth Karmapa; an introduction detailing the history of the Middle Way, key Middle Way philosophical principles, and the main points of each chapter of the text; an annotated translation of a famous excerpt of Chandrakīrti’s Lucid Words; and other useful appendices and reference materials.
An extraordinary collection of writings on buddha nature by the Third Karmapa Rangjung Dorje (1284-1339)--now in paperback. The Third Karmapa Rangjung Dorje's unique and balanced view synthesizes Yogācāra Madhyamaka and the classical teachings on buddha nature. His work focuses on the transition from ordinary deluded consciousness to enlightened wisdom, the characteristics of buddhahood, and a buddha's enlightened activity. Included are commentaries by Jamgön Kongtrul Lodrö Tayé that supplement the view of the Third Karmapa on two fundamental treatises on buddha nature, emphasizing the luminous empty mind of buddha nature as presented by the great Indian masters Maitreya and Asaṅga. For those practicing the sutrayāna and the vajrayāna in the Kagyü tradition, what these texts describe can be transformed into living experience.
The two volumes of this study examine fundamental issues in Buddhist thought and practice, particularly the implications of the two truths (relative and ultimate). If, as Buddhist sources claim, all perceptions are overlaid with error, is it possible to have confidence in our knowledge of the world? If buddhas only perceive reality as it is, does this entail that they are incapable of relating to ordinary beings, who view their environment through a lens of false imaginings? Taktsang Sherap Rinchen, a 15th century Sakya scholar, explored the philosophical and practical ramifications of Madhyamaka antifoundationalism and accused Tsongkhapa, one of Tibet's most influential thinkers, of a fundamental incoherence that stems from an attempt to bring together the Epistemology tradition-which posits reliable epistemic instruments-and Prāsaṅgika Madhyamaka-which rejects any attempt at foundationalism. Both Taktsang and Tsongkhapa claim to correctly interpret Nāgārjuna and Candrakīrti but draw vastly different conclusions from their respective readings. The controversy Taktsang sparked has its roots in Indian debates regarding the implications of the two truths. These were further developed in Tibet and engaged some of Tibet's best minds for centuries. Our study, the first book length discussion of this literature, situates it in philosophical perspective, drawing parallels with contemporary global philosophy, and it also draws out the implications of the debate for the entire Buddhist enterprise of making sense of the world and presenting a path capable of leading beings to buddhahood"--
This book explores the Buddhist role in the formation of Tibetan religious thought and identity. In three major sections, the author examines Tibet's eighth-century conversion, sources of dispute within the Tibetan Buddhist tradition, and the continuing revelation of the teaching in both doctrine and myth.
Many visitors attending public talks and teachings of the Dalai Lama have been shocked to encounter nearby crowds of angry protesters, people dressed in Tibetan Buddhist monastic robes, proclaiming the Dalai Lama to be a "liar," "hypocrite," "dictator," etc., and accusing him of robbing them of their religious freedom. Dolgyal Shugden: A History reveals with clear evidence, how these protests have been organized by a Tibetan monk, Kelsang Gyatso, and have been coordinated and populated by his followers, members of his "New Kadampa Tradition." It also provides in depth research to show how, though the demonstrations purport to object to the Dalai Lama's repudiation of their worship of the Dolgyal Shugden, considered by most Tibetans to be a mundane, somewhat demonic spirit, their main aim is simply to attack the Dalai Lama by damaging his reputation, in parallel with the present Chinese government's worldwide attempts to do the same. This book seeks to clarify the ignorance and misconceptions surrounding the Dolgyal Shugden spirit cult and its relationship with the Dalai Lamas of Tibet, and goes on to further analyze the record and development of the schismatic New Kadampa Tradition, unveiling the cultic structures and dogmas, the financial mechanisms, the international affiliations, and the driving motivations of its leadership that keep it running and expanding its missionary activities.
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