Maria L Walton

In the beginner's mind there are many possibilities, but in the expert's there are few. So begins this most beloved of all American Zen works. Seldom has such a small handful of words provided a teaching as rich as this famous opening line of Shunryu Suzuki's classic. In a single stroke, the simple sentence cuts through the pervasive tendency students have of getting so close to Zen as to completely miss what it's all about. An instant teaching in the first minutes. And that's just the beginning.

In the beginner's mind there are many possibilities, but in the expert's there are few. So begins this most beloved of all American Zen works....

Ben Connelly guides us through the intricacies of Yogacara and the richness of the "Thirty Verses." His warm and wise voice contextualizes its wisdom, showing us how we can apply its ancient insights to our own modern lives, to create a life of engaged peace, harmony, compassion, and joy. Vasubandhu's "Thirty Verses" lay out a path of practice that integrates the most powerful of Buddhism's psychological and mystical possibilities. The "Thirty Verses" goes to the heart of the matter—how do we alleviate suffering through shedding our emotional knots and our sense of alienation?

A Garland of Views presents both a concise commentary by the eighth-century Indian Buddhist master Padmasambhava on a chapter from the Guhyagarbha Tantra on the different Buddhist and non-Buddhist philosophical views, including the Great Perfection (Dzogchen), and an explicative commentary on Padmasambhava’s text by the 19th century scholar Jamgön Mipham (1846-1912).

The text called the “Seven-Line Prayer” is said to contain the most sacred and important teachings of the Nyingma school and is recited daily by many Tibetan Buddhists. White Lotus unlocks the secret of the prayer and explains its meaning on many levels. The author, Jamgön Mipham, was a celebrated nineteenth-century scholar who was known for his prolific, lucid, and original writings on many subjects, including science, medicine, and philosophy—in addition to Tibetan Buddhist practice and theory.

"There are no unsacred places," the poet Wendell Berry has written. "There are only sacred places and desecrated places." What might it mean to behold the world with such depth and feeling that it is no longer possible to imagine it as something separate from ourselves, or to live without regard for its well-being? To understand the work of seeing things as an utterly involving moral and spiritual act? Such questions have long occupied the center of contemplative spiritual traditions.