In December, 2009, at the well-known Buddhist pilgrimage location of Bodh Gaya, India, Shamar Rinpoche gave a teaching on the Noble King of Prayers of Excellent Conduct, also known as the Samantabhadra Wishing Prayer. This book is based on this teaching. In the past, Buddha Shakyamuni gave the teaching of the Samantabhadra Wishing Prayer to urge practitioners to treat the great Bodhisattva Samantabhadra as a role model to emulate so that all their wishes may be accomplished. The Tibetan text, as well as an English-language version of the prayer itself, translated by Pamela Gayle White under the guidance of Shamar Rinpoche, is included in the book. As the author states, "Once we accept that 'our world' is merely a mental experience, notions of big and small do not apply anymore, and our mind can hold any number of these manifestations. It is this capacity of our mind to extend itself beyond any limit that we have to use for our practice."

Through the eventful life of a Himalayan Buddhist teacher, Khunu Lama, this study reimagines cultural continuity beyond the binary of traditional and modern. In the early twentieth century, Khunu Lama journeyed across Tibet and India, meeting Buddhist masters while sometimes living, so his students say, on cold porridge and water. Yet this elusive wandering renunciant became a revered teacher of the Fourteenth Dalai Lama. At Khunu Lama's death in 1977, he was mourned by Himalayan nuns, Tibetan lamas, and American meditators alike. The many surviving stories about him reveal significant dimensions of Tibetan Buddhism, shedding new light on questions of religious affect and memory that reimagines cultural continuity beyond the binary of traditional and modern. In Renunciation and Longing, Annabella Pitkin explores devotion, renunciation, and the teacher-student lineage relationship as resources for understanding Tibetan Buddhist approaches to modernity. By examining narrative accounts of the life of a remarkable twentieth-century Himalayan Buddhist and focusing on his remembered identity as a renunciant bodhisattva, Pitkin illuminates Tibetan and Himalayan practices of memory, affective connection, and mourning. Refuting long-standing caricatures of Tibetan Buddhist communities as unable to be modern because of their religious commitments, Pitkin shows instead how twentieth- and twenty-first-century Tibetan and Himalayan Buddhist narrators have used themes of renunciation, devotion, and lineage as touchstones for negotiating loss and vitalizing continuity.

Tsongkhapa (1357-1419) is by any measure the single most influential philosopher in Tibetan history. His articulation of Prasangika Madhyamaka, and his interpretation of the 7th Century Indian philosopher Candrakirti's interpretation of Madhyamaka is the foundation for the understanding of that philosophical system in the Geluk school in Tibet. Tsongkhapa argues that Candrakirti shows that we can integrate the Madhyamaka doctrine of the two truths, and of the ultimate emptiness of all phenomena with a robust epistemology that explains how we can know both conventional and ultimate truth and distinguish truth from falsity within the conventional world. The Sakya scholar Taktsang Lotsawa (born 1405) published the first systematic critique of Tsongkhapa's system. In the fifth chapter of his Freedom from Extremes Accomplished through Comprehensive Knowledge of Philosophy, Taktsang attacks Tsongkhapa's understanding of Candrakirti and the cogency of integrating Prasangika Madhyamaka with any epistemology. This attack launches a debate between Geluk scholars on the one hand and Sakya and Kagyu scholars on the other regarding the proper understanding of this philosophical school and the place of epistemology in the Madhyamaka program. This debate raged with great ferocity from the 15th through the 18th centuries, and continues still today. The two volumes of Knowing Illusion study that debate and present translations of the most important texts produced in that context. Volume I: A Philosophical History of the Debate provides historical and philosophical background for this dispute and elucidates the philosophical issues at stake in the debate, exploring the principal arguments advanced by the principals on both sides, and setting them in historical context. This volume examines the ways in which the debate raises issues that are relevant to contemporary debates in epistemology, and concludes with two contributions by contemporary Tibetan scholars, one on each side of the debate.

Many of us dream of exchanging our day-to-day responsibilities for a heartfelt life full of purpose, but few of us ever get around to doing something about it. The women featured in Dakini Power are contemporary teachers of Tibetan Buddhism, both Westerners and Asians, who teach in the West and are the exception. These twelve women followed their intuition against all odds, made dramatic and unusual decisions, and sometimes had to fight for their survival in order to lead the lives they envisioned. All were criticized for being too conservative or too rebellious, too feminist or not feminist enough, yet they pulled through with immense determination and bravery. Today all are recognized as accomplished practitioners and brilliant teachers. What can we learn from these women? How do they handle the cultural differences? How do they deal with the more controversial aspects of Buddhism? The Westerners among them risked alienating their families and closest friends by immersing their lives in a completely foreign culture. Often, this necessitated radical life changes. What did they find on their journey? Was the price they paid worth it to them?