{"title":"Studies In Indian And Tibetan Buddhism Ser","description":null,"products":[{"product_id":"ocean-of-attainments-book-yael-bentor-9781614298304","title":"Ocean of Attainments","description":"\u003cb\u003eThis commentary on Guhyasamaja tantra is the seminal guide to deity yoga and tantric visualization for the Geluk school of Tibetan Buddhism.\u003c\/b\u003e \u003cp\u003e\u003c\/p\u003eThe\u0026gt;\u003ci\u003eGuhyasamaja Tantra\u003c\/i\u003e, called the king of all tantras, is revered in Tibet, especially by the Geluk school. \u003ci\u003eOcean of Attainments\u003c\/i\u003e, a commentary on Guhyasamaja practice, was composed by Khedrup J  Gelek Palsang (1385-1438), a key disciple of the Geluk school founder, Tsongkhapa Losang Drakpa. It explores the creation stage, a quintessential Buddhist tantric meditation that together with the completion stage comprises the path of unexcelled tantra. \u003cp\u003e\u003c\/p\u003e In the creation stage, meditators visualize themselves as buddhas at the center of the celestial mandala, surrounded in all directions by male and female buddhas, bodhisattvas, and other enlightened beings. Yet creation-stage practice is not merely visualization but deity yoga--indivisibly uniting the meditation on emptiness with the visualization of the mandala. The creation stage uses the conceptualization in visualization to overcome conceptualization, thereby creating a nonconceptual and nonerroneous direct perception. Such a mind, profound and vast, can bring about a transformation that stops samsaric suffering. How can visions generated as mental constructs not be erroneous? To the awakened eye, the buddhas and other beings who dwell in the mandala are reality, and in a sense they are more than real. \u003cp\u003e\u003c\/p\u003e While the previously published\u0026gt;\u003ci\u003eEssence of the Ocean of Attainments\u003c\/i\u003e is a concise exposition on the practice of the Guhyasamaja sadhana, \u003ci\u003eOcean of Attainments\u003c\/i\u003e is far more detailed, providing extensive scriptural citations, clear explanation of the body maanala, arguments on points of contention, reference to other tantric systems, and critiques of misinterpretations. 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Eighteen articles by former students and colleagues focus on the areas of Schopen's most noteworthy influence: the study of the Mahayana, particularly of its early sutra literature; the study of Vinaya, especially the narratives accompanying the rules for monks and nuns; and the study of Buddhist epigraphy and art history. Contributors demonstrate the ongoing significance of Schopen's scholarship, including his very first article, on the cult of the book in the early Mahayana, published fifty years ago.\u003cbr\u003e \u003cbr\u003e Schopen has repeatedly shown how the study of Buddhism has too often focused on scriptures and normative doctrines and not enough on the practical ideas and contexts that significantly impacted the lives of actual Buddhists. He sought to reveal these lived concerns in the massive trove of Buddhist inscriptions, which often expose the habits and ideas of the tradition's most prominent donors (many of whom were monastics), as well as the everyday concerns of monks and nuns, whose views did not always dovetail with canonical sources. Even in his treatment of canonical sources, Schopen has shown that the standard portrait of a Buddhist monk or nun fails to match a careful reading of their law codes--his work on the \u003ci\u003eMulasarvastivada-vinaya\u003c\/i\u003e has required scholars to substantially reimagine the legal and ritual obligations, as well as the economic concerns, that preoccupied the minds of Buddhist jurists.\u003cbr\u003e \u003cbr\u003e Schopen has, in essence, brought the Buddha down to earth, revealing that this is precisely where most Indian Buddhists encountered him. 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This question at the heart of Buddhist philosophy has preoccupied the greatest minds of India and Tibet for two millennia, producing hundreds of volumes. \u003ci\u003eDistinguishing the Views\u003c\/i\u003e, by the fifteenth-century Sakya scholar Gorampa Sonam Senge, is one of the most important of those works, esteemed for its conciseness, lucidity, and profundity. \u003ci\u003eFreedom from Extremes\u003c\/i\u003e presents Gorampa's elegant philosophical case on the matter of emptiness here in a masterful translation by Geshe Lobsang Dargyay. \u003cp\u003e\u003c\/p\u003eGorampa's text is polemical, and his targets are two of Tibet's greatest thinkers: Tsongkhapa, founder of the Gelug school, and Dolpopa, a founding figure of the Jonang school. \u003ci\u003eDistinguishing the Views\u003c\/i\u003e argues that Dolpopa has fallen into an eternalistic extreme, whereas Tsongkhapa has fallen into nihilism, and that only the mainstream Sakya view - what Gorampa calls freedom from extremes - represents the true middle way, the correct view of emptiness. Suppressed for years in Tibet, this seminal work today is widely regarded and is studied in some of Tibet's greatest academic institutions. \u003cp\u003e\u003c\/p\u003eGorampa's treatise has been translated and annotated here by two leading scholars of Tibetan Buddhist philosophy, and a critical edition of the Tibetan text on facing pages gives students and scholars direct access to Gorampa's own words. 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