Download Indestructible Truth: The Living Spirituality of Tibetan Buddhism PDF

Indestructible Truth: The Living Spirituality of Tibetan Buddhism
Name: Indestructible Truth: The Living Spirituality of Tibetan Buddhism
Author: reginald a. ray
Pages: 512
Year: 2002
Language: English
File Size: 14.6 MB
Downloads: 0
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Shambhala Publications, Inc. Horticultural Hall 300 Massachusetts Avenue Boston, Massachusetts 02115 www.shambhala.com 2000 by Reginald A. Ray Please see "Credits," page 477, for a continuation of the copyright page. All rights reserved. No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the publisher. 987654 Printed in the United States of America This edition is printed on acid free paper that meets the American National Standards Institute Z39.48 Standard. O This book was printed on 30% postconsumer recycled paper. For more information please visit www.shambhala.com. Distributed in the United States by Random House, Inc., and in Canada by Random House of Canada Ltd L ib ra ry o f C oncress C a ta lo g in c in P u b lic a tio n D a ta Ray, R e g in a ld A. In d e s tru c tib le t r u t h : t h e living s p ir itu a lity o f T ib e ta n B uddhism / R e g in a ld A. Ray. is t ed. p. c m. (Th e world of Tibetan Bu dd hism; v. i) Includes bibliographical references and index. ISBN 978 1 57062 910 5 1. Buddhism China Tibet. 2. Spiritual life Buddhism. I. Title. BQ7604 .R39 2002 294T923 s dc2i [294.3/9 2002007341


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Acknowledgments This book was made possible in part by a sabbatical grant provided by the Naropa University community, to whom I owe a continuing debt of gratitude. Thanks to my friend Peter Goldfarb and the Goldfarb Foundation for underwriting some of the expenses involved in the re search of this work. I also want to express my appreciation to the Ti betan teachers who have graciously allowed me to quote from their books, their unpublished teachings, and private conversations, and par ticularly to Sakyong Mipham Rinpoche, Dzigar Kongtrul Rinpoche, and also Ringu Tulku Rinpoche for assistance provided while he was teaching at Naropa University. Many thanks also to my longtime friend and respected colleague Larry Mermelstein, Director of the Nalanda Translation Committee, who gave the manuscript a close reading and provided indispensable perspectives and numerous helpful suggestions. Thanks to others who read parts of the manuscript or offered useful advice, including John Rockwell, Jules Levinson, Phil Stanley, Scott Wellenbach, and Dan Hessey. I am particularly grateful to my Sham bhala editor, Kendra Crossen Burroughs, whose steadiness, detailed eye, and sense of style has helped this book come much closer to what it has wanted to be. Thanks to Emily Bower and Liz Monson, Sakyong Mi pham Rinpoche's editors; Vern Mizner, editor for Dzigar Kongtrul Rin poche; and L. S. Summer, who prepared the index. Thanks to my students at Naropa University and the University of Colorado who read early drafts of this book as part of their course assignments and who helped me see what it was I needed to say and how to say it. I owe a special debt to my wife, Lee, for help at each stage from initial discus sions about the book's scope, through the writing and editing, down to the time of final proofreading. As always, much of her insight and


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Acknowledgmentswisdom is expressed herein and I continue to regard my work in general as largely a product of our partnership. I also owe a debt, not yet entirely clear, to my daughters, Tara and Catherine, who, as second generation dharma practitioners, are testing the validity of Tibetan Buddhism with their lives. Finally, I wish to express my gratitude to the late Chogyam Trungpa Rinpoche, to whom this book is dedicated. Brought up in traditional Tibet, he did not hesitate to enter into the chaos of the modern world. Uncompromising in his sense of the true dharma, he nevertheless was always willing to meet his Western students far more than halfway. In life, he expressed a moving and remarkable trust in the ability of mod ern people to hear and receive the authentic Tibetan tradition. In death, his legacy continues to call all of us out from the pettiness of the modern materialistic view, to a life lived in the largest possible terms and dedi cated to the welfare of others.x


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