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"Indestructible Truth" does not attempt to address every aspect of Buddhism as it has developed in various countries. Rather, it examines how Tibetans have traditionally viewed the teachings and the cosmos from within their own cultural framework. Ray skillfully blends objective data, personal experience, and teachings from accomplished masters to relay this perspective.
The book provides portraits of each of the four principal schools of Tibetan Buddhism and the great masters and teachers that founded each. The reader is left with a strong preliminary understanding of the differences between the lineages, which can sometimes seem overly subtle to the beginner. A recurring theme is the varying emphases placed on meditation versus study among the four schools. Ray cogently describes how the four lineages approach the Dharma differently, without diluting the power and importance of any. His careful attention to the Nyingma and Kagyu schools, typically downplayed in many introductions, is alone a valuable addition to the literature. In addition, he provides a short but insightful introduction into the Rime tradition that highlighted the value and usefulness of all the lineages.
Another section describes the principal views of the Buddhist paths of Hinayana, Mahayana, and Vajrayana, both in theory and practice. This is a useful outline of the practices and study points Buddhism makes available to interested students and practitioners. It shows how each is interrelated and yet can also stand alone, depending on the needs and inclinations of the practitioner.
One small caution. Ray's identification with the Kagyu tradition (one I admittedly share) is subtle, but noticeable in his selection of quotations from teachers to describe various Buddhist views. I personally found the approach interesting and the descriptions cogent, and certainly the teachers are themselves above reproach. Students of, for example, the Gelug view of emptiness, however, may prefer an explanation delivered from an adherent. On the other hand, this approach does provide a strong foundation for describing each of the three Turnings of the Wheel of the Dharma with continuity in the teachers' voices. The discussion of the "shentong," or empty-of-other view of buddhanature is as good an introduction as is possible for so profound a topic, and again, an unusual find in an introductory text.
I eagerly await the companion volume, "Secret of the Vajra World," which is to focus on the esoteric views and practices of Tantric Buddhism, due later this year.
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