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By Rongton Sheja Kunrig, Christian Bernert

Trans. by way of Christian Bernert

A seminal remark on some of 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 novel view it provides without end replaced the way in which Mahayana Buddhists understand fact. right here, the Tibetan grasp Rongtön unpacks this handbook and its practices for us in a manner that's straight away obtainable and profound, with real sensible meditative purposes. The paintings explains the significant paths of the 3 autos of Buddhism, emphasizing the view of Yogācāra, and demonstrates the inseparability of expertise and vacancy. It bargains a close presentation of the 3 natures of fact, a correct figuring out of which gives the antidotes to confusion and soreness. The translator’s creation provides a transparent evaluation of the entire recommendations explored within the textual content, making it effortless for the reader to bridge its principles to real perform.

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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). 37 For our purposes, it suffices to say that events with unfortunate outcomes led to great sectarian disputes between these two schools after Tsongkhapa’s passing.

50 Rongtön is famous for commenting on the treatises of the various schools from their own perspective, not in order to establish a hierarchical system. While teaching this text, he assumes the role of a Yogācāra teacher, commenting on it according to its own tradition. His commentary is therefore of great interest to those eager to understand this tradition in a more unbiased manner. ON THIS TRANSLATION The Root Text Traditionally, root texts are meant to be memorized when studying them by means of their commentaries.

13). 25 It is the nonexistence of something (the imputed) in something else (the dependent), thereby affirming the existence of this “something else,” which is the imagination of the unreal. The most important concepts of the Yogācāra tradition are laid out in this first chapter, including the idea of mind-only, the three natures, and the eight-consciousness model. 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).

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