By Rongton Sheja Kunrig, Christian Bernert
Trans. via Christian Bernert
A seminal observation on some of the most vital works of Mahayana Buddhism.
According to culture, Distinguishing the center from the Extremes (Madhyāntavibhāga) was once printed by means of Maitreya to Asaṅga, and the unconventional view it provides perpetually replaced the best way Mahayana Buddhists understand truth. right here, the Tibetan grasp Rongtön unpacks this guide and its practices for us in a manner that's instantly obtainable and profound, with genuine sensible meditative purposes. The paintings explains the large paths of the 3 automobiles of Buddhism, emphasizing the view of Yogācāra, and demonstrates the inseparability of expertise and vacancy. It deals an in depth presentation of the 3 natures of truth, a correct knowing of which gives the antidotes to confusion and affliction. The translator’s advent provides a transparent assessment of all of the ideas explored within the textual content, making it effortless for the reader to bridge its principles to real perform.
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Extra info for Adorning Maitreya’s Intent: Arriving at the View of Nonduality
Thus the instructions given to a certain group of disciples in a given context were not in line with—or even seemed to contradict—teachings given at another time, simply because it was not appropriate for all students to hear the same words in order to progress on the spiritual path. To help later followers distinguish between the words that are to be taken literally and those that require interpretation, the Saṃdhinirmocanasūtra (Sutra Unraveling the Intent) introduces the hermeneutic principle of differentiating between interpretive meaning (neyārtha; drang don) and definitive meaning (nītārtha; nges don).
The last section of this chapter gives an explanation of the results of practice. Here, the attainments are first explained in terms of the five types of result mentioned in the Abhidharma literature. Then the list is expanded to include ten further types of result. The fifth chapter of the Madhyāntavibhāga elucidates the Mahayana, called the unsurpassed vehicle. It begins with an explanation of its superiority over the other vehicles in terms of practice, which fundamentally consists of the ten pāramitās (“perfections”).
Not understanding the real nature of experience, beings are entangled in all sorts of conflicting views and become emotionally unbalanced, generating aversion to certain experiences and attachment to others. This steers the mind away from the peace that is its ultimate nature. The Buddhist path is like a tool to unmask the distorted views we hold and the unwholesome conduct that ensues from those views. Fundamentally a wisdom (prajñā; shes rab)–oriented tradition, its foundation consists of establishing ethically sound discipline (śīla; tshul khrims) and cultivating wholesome forms of concentration (samādhi; ting nge ’dzin).