Saraha’s Spontaneous Songs provides the reader with everything needed for a serious study of one of the most important works in the Indian Buddhist canon.“Completely abandon thought and no-thought, and abide in the natural way of a small child.” —Saraha To find liberation and realize the true nature of reality, the Indian Buddhist master Saraha says we must leave behind any conceptual assessment of reality, since no model of it has ever been known to withstand critical analysis. Saraha’s spontaneous songs, or dohas, represent the Buddhist art of expressing the inexpressible. The most important collection of Saraha’s songs is the Dohakosagiti, better known in Tibet as the Songs for the People, and the Tibetan Mahamudra tradition, especially within the Kagyü school, has done the most to preserve the lineage of Saraha’s instructions to the present day. But Saraha was also widely cited in Indian sources starting around the eleventh century, and one Indic commentary, by the Newar scholar Advayavajra, still exists in Sanskrit. In addition, we have independent root texts of Saraha’s songs in the vernacular Apabhramsa in which they were recorded. These Indian texts, together with their Tibetan translations, are here presented in masterful new critical editions along with the Tibetan translation of the commentary no longer extant in Sanskrit by Moksakaragupta. Finally, both commentaries are rendered in elegant English, and the authors offer a brisk, comprehensive introduction.

Senior scholars and former students celebrate the life and work of Janet Gyatso, professor of Buddhist studies at Harvard Divinity School. Inspired by her contributions to life writing, Tibetan medicine, gender studies, and more, these offerings make a rich feast for readers interested in Tibetan and Buddhist studies.Janet Gyatso has made substantial, influential, and incredibly valuable contributions to the fields of Buddhist and Tibetan studies. Her paradigm-shifting approach is to take a topic, an idea, a text, a term—often one that had long been taken for granted or overlooked—and turn it inside out, to radically reimagine the kinds of questions that might be asked and what the answers might reveal. The twenty-nine essays in this volume, authored by colleagues and former students—many of whom are now also colleagues—represent the breadth of her interests and influence and the care that she has taken in training the current generation of scholars of Tibet and Buddhism. They are organized into five sections: Women, Gender, and Sexuality; Biography and Autobiography; the Nyingma Imaginaire; Literature, Art, and Poetry; and Early Modernity: Human and Nonhuman Worlds. Contributions include José Cabezón on the incorporation of a Buddhist rock carving in Central Asian culture; Matthew Kapstein on the memoirs of an ambivalent reincarnated lama; Willa Baker on Jikmé Lingpa’s theory of absence; Andrew Quintman on a found poem expressing worldly sadness on the forced closure of a monastery; and Padma ’tsho on Tibetan women’s advocacy for full female ordination. These and the many other chapters, each fascinating reads in their own right, together offer a glowing tribute to a scholar who indelibly changed the way we think about Buddhism, its history, and its literature.

The thirty-four essays in this volume follow the particular interests of Leonard van der Kuijp, whose groundbreaking research in Tibetan intellectual and cultural history imbued his students with an abiding sense of curiosity and discovery.As part of Leonard van der Kuijp’s research in Tibetan history, as he patiently and expertly revealed treasures of the Tibetan intellectual tradition in fourteenth-century Tsang, or seventeenth-century Lhasa, or eighteenth-century Amdo, he developed an international community of colleagues and students. The thirty-four essays in this volume follow the particular interests of the honoree and express the comprehensive research that his international cohort have engaged in alongside his generous tutelage over the course of forty years. He imbued his students with the abiding sense of curiosity and discovery that can be experienced through every one of his writings, and that can be found as well in these new essays in intellectual, cultural, and institutional history by Christopher Beckwith, the late Hubert Decleer, Franz-Karl Ehrhard, Jörg Heimbel and David Jackson, Isabelle Henrion-Dourcy, Nathan Hill, Matthew Kapstein, Kurtis Schaeffer, Michael Witzel, Allison Aitken, Yael Bentor, Pieter Verhagen, Todd Lewis, William McGrath, Peter Schwieger, Gray Tuttle, and others.

A groundbreaking work on the little-studied Indian origins of an influential tantric Buddhist practice along with a fresh English translation.The deity Vajrabhairava, or Yamantaka, is well known as the central figure of tantric practice in multiple lineages of Tibetan Buddhism and is also found in Chinese and Japanese Buddhism. Less is known about its foundational Indian context. The Vajrabhairava Tantra, dedicated to the Buffalo-headed deity Vajrabhairava, arose around the eighth century and had a considerable impact on the formation of religious praxis in the medieval Indian Buddhist world. This book contains a translation of the Vajrabhairava Tantra from the recently discovered Sanskrit text and a comprehensive study of its elements, of its origins and Indian commentators, and of the history of its transmission to Tibet. The annotation to the translation excerpts all six Indian commentaries on the tantra found in the Tibetan canon. One highly innovative contribution this work makes to the fields of tantric Buddhist studies and, more generally, to South Asian religions is the way it breaks down traditional disciplinary boundaries between tantra and magic. It shows that the genesis of tantric traditions cannot be reduced to a one-way influence of Hindu Shaivism on Buddhism or vice versa, but indicates a widespread “culture of magic,” a common “ritual syntax,” that crossed sectarian, linguistic, and socio-cultural boundaries, one that came to be significantly diminished in later Shaiva and Buddhist tantras. The study comprises the first half of the book, and the second half is the translation, which explains the construction of the mandala, the magical applications of the practice, the extraction of the mantra, the visualization, and the preparation of the pata painting and the homa fire ritual. A dozen color plates illustrate Vajrabhairava in his Solitary Hero and other forms along with mandalas of five different lineages, keys for which are provided in the appendix. Not only is the English translation of the Vajrabhairava Tantra the first to be based on a Sanskrit manuscript, but also the comprehensive study of all six canonical commentaries is the first to investigate the key commentaries by Akshobhya and Krishnacharya.

Discover how Patsab Nyima Drak created the foremost form of Buddhist philosophy, the Prasangika interpretation of the Middle Way, from the works of the famed Indian philosopher Candrakirti.This book traces how Buddhist philosophers Bhaviveka and Candrakirti (ca. sixth–seventh centuries) understood key Buddhist epistemological questions: how to prove the central Middle Way claim that all things are empty of intrinsic nature, the correct use of svatantra inference, and the role of arguments by “consequence” (prasanga). These arguments saw further refinement in the works of eighth-century thinkers Santaraksita and Kamalasila, who were instrumental in transmitting the Middle Way from India to Tibet. Together, these figures inspired the twelfth-century renaissance of the Middle Way in Tibet, where the differences between their viewpoints became the basis for two philosophical schools—Prasangika and Svatantrika—named for their chosen forms of argumentation. Patsab Nyima Drak (ca. 1070–1145), the Tibetan translator of Candrakirti’s major works, and his disciples Shang Thangsakpa, Khuton Dode Bar, and Maja Jangchup Tsondru, together with the Kashmiri Jayananda, forged a systematic interpretation of the Middle Way and the Mahayana Buddhist path to awakening. They saw Candrakirti’s arguments by consequence to be central in overcoming the twin delusions of holding philosophical positions and seeing things as having intrinsic natures. Championing Candrakirti’s austere vision of transformation, these creators of Prasangika argued that proper reasoning and contemplation induce a radical break with consciousness that enables the practitioner to become a buddha. This examination of the first Prasangikas casts this reading of the Middle Way in new light, challenging contemporary interpretations that present it as a form of skepticism. Splitting the Middle argues that Prasangika constitutes a thoroughgoing challenge to the validity of mental states and ways of knowing.

Saraha’s Spontaneous Songs provides the reader with everything needed for a serious study of one of the most important works in the Indian Buddhist canon.“Completely abandon thought and no-thought, and abide in the natural way of a small child.” —Saraha To find liberation and realize the true nature of reality, the Indian Buddhist master Saraha says we must leave behind any conceptual assessment of reality, since no model of it has ever been known to withstand critical analysis. Saraha’s spontaneous songs, or dohas, represent the Buddhist art of expressing the inexpressible. The most important collection of Saraha’s songs is the Dohakosagiti, better known in Tibet as the Songs for the People, and the Tibetan Mahamudra tradition, especially within the Kagyü school, has done the most to preserve the lineage of Saraha’s instructions to the present day. But Saraha was also widely cited in Indian sources starting around the eleventh century, and one Indic commentary, by the Newar scholar Advayavajra, still exists in Sanskrit. In addition, we have independent root texts of Saraha’s songs in the vernacular Apabhramsa in which they were recorded. These Indian texts, together with their Tibetan translations, are here presented in masterful new critical editions along with the Tibetan translation of the commentary no longer extant in Sanskrit by Moksakaragupta. Finally, both commentaries are rendered in elegant English, and the authors offer a brisk, comprehensive introduction.

Senior scholars and former students celebrate the life and work of Janet Gyatso, professor of Buddhist studies at Harvard Divinity School. Inspired by her contributions to life writing, Tibetan medicine, gender studies, and more, these offerings make a rich feast for readers interested in Tibetan and Buddhist studies.Janet Gyatso has made substantial, influential, and incredibly valuable contributions to the fields of Buddhist and Tibetan studies. Her paradigm-shifting approach is to take a topic, an idea, a text, a term—often one that had long been taken for granted or overlooked—and turn it inside out, to radically reimagine the kinds of questions that might be asked and what the answers might reveal. The twenty-nine essays in this volume, authored by colleagues and former students—many of whom are now also colleagues—represent the breadth of her interests and influence and the care that she has taken in training the current generation of scholars of Tibet and Buddhism. They are organized into five sections: Women, Gender, and Sexuality; Biography and Autobiography; the Nyingma Imaginaire; Literature, Art, and Poetry; and Early Modernity: Human and Nonhuman Worlds. Contributions include José Cabezón on the incorporation of a Buddhist rock carving in Central Asian culture; Matthew Kapstein on the memoirs of an ambivalent reincarnated lama; Willa Baker on Jikmé Lingpa’s theory of absence; Andrew Quintman on a found poem expressing worldly sadness on the forced closure of a monastery; and Padma ’tsho on Tibetan women’s advocacy for full female ordination. These and the many other chapters, each fascinating reads in their own right, together offer a glowing tribute to a scholar who indelibly changed the way we think about Buddhism, its history, and its literature.

The thirty-four essays in this volume follow the particular interests of Leonard van der Kuijp, whose groundbreaking research in Tibetan intellectual and cultural history imbued his students with an abiding sense of curiosity and discovery.As part of Leonard van der Kuijp’s research in Tibetan history, as he patiently and expertly revealed treasures of the Tibetan intellectual tradition in fourteenth-century Tsang, or seventeenth-century Lhasa, or eighteenth-century Amdo, he developed an international community of colleagues and students. The thirty-four essays in this volume follow the particular interests of the honoree and express the comprehensive research that his international cohort have engaged in alongside his generous tutelage over the course of forty years. He imbued his students with the abiding sense of curiosity and discovery that can be experienced through every one of his writings, and that can be found as well in these new essays in intellectual, cultural, and institutional history by Christopher Beckwith, the late Hubert Decleer, Franz-Karl Ehrhard, Jörg Heimbel and David Jackson, Isabelle Henrion-Dourcy, Nathan Hill, Matthew Kapstein, Kurtis Schaeffer, Michael Witzel, Allison Aitken, Yael Bentor, Pieter Verhagen, Todd Lewis, William McGrath, Peter Schwieger, Gray Tuttle, and others.

A groundbreaking work on the little-studied Indian origins of an influential tantric Buddhist practice along with a fresh English translation.The deity Vajrabhairava, or Yamantaka, is well known as the central figure of tantric practice in multiple lineages of Tibetan Buddhism and is also found in Chinese and Japanese Buddhism. Less is known about its foundational Indian context. The Vajrabhairava Tantra, dedicated to the Buffalo-headed deity Vajrabhairava, arose around the eighth century and had a considerable impact on the formation of religious praxis in the medieval Indian Buddhist world. This book contains a translation of the Vajrabhairava Tantra from the recently discovered Sanskrit text and a comprehensive study of its elements, of its origins and Indian commentators, and of the history of its transmission to Tibet. The annotation to the translation excerpts all six Indian commentaries on the tantra found in the Tibetan canon. One highly innovative contribution this work makes to the fields of tantric Buddhist studies and, more generally, to South Asian religions is the way it breaks down traditional disciplinary boundaries between tantra and magic. It shows that the genesis of tantric traditions cannot be reduced to a one-way influence of Hindu Shaivism on Buddhism or vice versa, but indicates a widespread “culture of magic,” a common “ritual syntax,” that crossed sectarian, linguistic, and socio-cultural boundaries, one that came to be significantly diminished in later Shaiva and Buddhist tantras. The study comprises the first half of the book, and the second half is the translation, which explains the construction of the mandala, the magical applications of the practice, the extraction of the mantra, the visualization, and the preparation of the pata painting and the homa fire ritual. A dozen color plates illustrate Vajrabhairava in his Solitary Hero and other forms along with mandalas of five different lineages, keys for which are provided in the appendix. Not only is the English translation of the Vajrabhairava Tantra the first to be based on a Sanskrit manuscript, but also the comprehensive study of all six canonical commentaries is the first to investigate the key commentaries by Akshobhya and Krishnacharya.

Discover how Patsab Nyima Drak created the foremost form of Buddhist philosophy, the Prasangika interpretation of the Middle Way, from the works of the famed Indian philosopher Candrakirti.This book traces how Buddhist philosophers Bhaviveka and Candrakirti (ca. sixth–seventh centuries) understood key Buddhist epistemological questions: how to prove the central Middle Way claim that all things are empty of intrinsic nature, the correct use of svatantra inference, and the role of arguments by “consequence” (prasanga). These arguments saw further refinement in the works of eighth-century thinkers Santaraksita and Kamalasila, who were instrumental in transmitting the Middle Way from India to Tibet. Together, these figures inspired the twelfth-century renaissance of the Middle Way in Tibet, where the differences between their viewpoints became the basis for two philosophical schools—Prasangika and Svatantrika—named for their chosen forms of argumentation. Patsab Nyima Drak (ca. 1070–1145), the Tibetan translator of Candrakirti’s major works, and his disciples Shang Thangsakpa, Khuton Dode Bar, and Maja Jangchup Tsondru, together with the Kashmiri Jayananda, forged a systematic interpretation of the Middle Way and the Mahayana Buddhist path to awakening. They saw Candrakirti’s arguments by consequence to be central in overcoming the twin delusions of holding philosophical positions and seeing things as having intrinsic natures. Championing Candrakirti’s austere vision of transformation, these creators of Prasangika argued that proper reasoning and contemplation induce a radical break with consciousness that enables the practitioner to become a buddha. This examination of the first Prasangikas casts this reading of the Middle Way in new light, challenging contemporary interpretations that present it as a form of skepticism. Splitting the Middle argues that Prasangika constitutes a thoroughgoing challenge to the validity of mental states and ways of knowing.