By Rongton Sheja Kunrig, Christian Bernert
Trans. by way of Christian Bernert
A seminal observation on probably the most very important 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 endlessly replaced the best way Mahayana Buddhists understand fact. the following, the Tibetan grasp Rongtön unpacks this handbook and its practices for us in a manner that's instantaneously obtainable and profound, with genuine sensible meditative functions. The paintings explains the big paths of the 3 cars of Buddhism, emphasizing the view of Yogācāra, and demonstrates the inseparability of expertise and vacancy. It deals a close presentation of the 3 natures of fact, a correct figuring out of which supplies the antidotes to confusion and affliction. The translator’s advent offers a transparent evaluate of all of the options explored within the textual content, making it effortless for the reader to bridge its rules to real perform.
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Extra info for Adorning Maitreya’s Intent: Arriving at the View of Nonduality
The term “zhentong” is used in contrast to “rangtong” (rang stong; “self-emptiness”), which refers to the school that adheres to the views of Nāgārjuna’s brand of Madhyamaka, which asserts that all phenomena, including the mind, are empty of self-nature. However, it would be a mistake to think that the views of these masters are identical. 16 Dolpopa Sherab Gyaltsen was an early Tibetan defender of the Cittamātra system, arguing that the teachings expressed in the third turning of the Dharma wheel and expounded by the “vast activity lineage” of Maitreya and Asaṅga were in no way inferior to the “profound view” taught by Nāgārjuna.
The second chapter deals with the veils obstructing liberation and perfect enlightenment. Here, we learn about many different kinds of veils, all of which can be subsumed into two types: the veil of afflictions (kleśāvaraṇa; nyon mongs pa’i sgrib pa) and the cognitive veil (jñeyāvaraṇa; shes bya’i sgrib pa). The first type of veil consists of the mental factors such as desire, anger, and mistaken views of reality, all of which prevent one from gaining liberating direct insight into reality. The cognitive veil consists of the traces left on the mind by these afflictions.
45 With regard to his spiritual practice, Gö Lotsawa mentions that he exerted himself in the path of pacification (zhi byed),46 having received the instructions from his principal teacher, Yaktön. From his intensive practice, which he was able to maintain while appearing to engage continuously in the activity of teaching, several signs of realization are said to have occurred. For instance, he was able to see the individual colors of the five wind energies (rlung lnga), and it is recorded that his fallen-off toenail transformed itself into a relic-like item.