By Rongton Sheja Kunrig, Christian Bernert
Trans. via Christian Bernert
A seminal statement on essentially the most very important works of Mahayana Buddhism.
According to culture, Distinguishing the center from the Extremes (Madhyāntavibhāga) used to be printed through Maitreya to Asaṅga, and the unconventional view it offers 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 fashion that's immediately obtainable and profound, with real sensible meditative functions. The paintings explains the monstrous paths of the 3 cars of Buddhism, emphasizing the view of Yogācāra, and demonstrates the inseparability of expertise and vacancy. It bargains an in depth presentation of the 3 natures of truth, a correct realizing of which supplies the antidotes to confusion and discomfort. The translator’s advent provides a transparent assessment of the entire techniques explored within the textual content, making it effortless for the reader to bridge its rules to real perform.
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Additional resources for Adorning Maitreya’s Intent: Arriving at the View of Nonduality
Explanation of the title The treatise carries this name because it teaches the middle way by the means of eliminating the two extremes of permanence and annihilation. To the [noble] youth Mañjuśrī I pay homage. This phrase is the verse of worship inserted by the translators. 3 Explanation of the Treatise This explanation includes a presentation of the main body of the treatise and an extensive explanation of its branches. 1. Presentation of the main body of the treatise Characteristics, veils, reality, cultivation of antidotes, their stages, the attainment of the result, and the unsurpassed vehicle.
When the emphasis is on the importance of meditation and spiritual discipline, it is called the School of the Practice of Yoga (yogācāra; rnal ’byor spyod pa). When its philosophical emphasis is on the mind’s role in creating the reality we experience, it is called the Mind Only (cittamātra) school, Cognition Only (vijñaptimātra) school, or the School of Consciousness (vijñānavāda). Scriptural Sources5 The following sutras are considered to be among the main canonical sources of the Yogācāra tradition: Saṃdhinirmocanasūtra (Sutra Unraveling the Intent), Laṅkāvatārasūtra (Sutra on the Descent to Lanka), Avataṃsakasūtra (Flower Ornament Sutra), and Samādhirājasūtra (King of Samadhi Sutra).
These disciples include such illustrious names as Müchen Sempa Chenpo Könchog Gyaltsen (1388–1469); Gö Lotsawa Zhönu Pel (1392–1481); Shakya Chokden (1428–1507); and Gorampa Sönam Senge (1429–1489), who studied under Rongtön only very briefly. 36 In fact, Shakya Chokden even mentions an account in which the two scholars allegedly met and debated in Lhasa, with Rongtön emerging from this debate as a winner—an account, however, not recorded in Tsongkhapa’s biography. Whether or not this debate took place, there were other sources of controversy between Rongtön and members of the Ganden tradition, particularly Khedrup Je Geleg Palsang (1385–1438).
Adorning Maitreya’s Intent: Arriving at the View of Nonduality by Rongton Sheja Kunrig, Christian Bernert