table of contents · 1 2010 april 19 - perfection of wisdom course – class 7 table of contents...

1 2010 April 19 - Perfection of Wisdom Course – Class 7

Table of Contents

REVIEW VERSES AND PROSE TEXT COVERED IN CLASS 6

RESPONSIBILITIES REGARDING CONTEMPORARY SPREAD OF BUDDHISM IN WEST

ARYA ASANGA’S DEEDS AS A TRAIL-BLAZER

ASANGA WENT TO TUSHITA TO RECEIVE TEACHINGS FROM MAITREYA

[Track 4]

FIVE TREATISES OF MAITREYA

[TRACK 5


Ornament for Clear Realization —.Perfection of Wisdom Studies

Class 7 — April 19, 2010 — Monday

Institute for Buddhist Dialectics, McLeod Ganj, India

Teacher — Ven. Kelsang Wangmo

WHAT MAKES OUR PRACTICE BUDDHIST PRACTICE?1

Subtle & Coarse Impermanence


How Many years are free for Dharma Practice in a modern human life?


'Yo-Yo Mentality' / Worldly Concerns and Daily Stress

Remember the Four Seals in Everyday Life

[Track 2]

GYELTSAB RINPOCHE’S ORNAMENT OF THE ESSENCE – INTRODUCTION, cont.


REVIEW VERSES AND PROSE TEXT COVERED IN CLASS 6

ACHARYA ARYA ASANGA

“. . . He came to understand that there is no supreme method to please the victors other than proper practice by means of the three types of precious trainings.”


Guru Devotion

Also, he acted exceptionally with regard to many previous victors and generated vast roots of virtue.

Even now he is being taken care of by the protector Buddhas and bodhisattvas and his strength of intelligence surpasses that of others.

Intelligence


Enthusiastic Effort

[TRACK 3]

RESPONSIBILITIES REGARDING CONTEMPORARY SPREAD OF BUDDHISM IN WEST

He accomplished well prayers to take responsibility for the teachings of the Subduer Buddha Bhagavan,

ARYA ASANGA’S DEEDS AS A TRAIL-BLAZER


and it was prophesized that he would comment on the complete intention of the definitive and interpretable sutras sets.

He thought, “Trainees of future generations will view the Mahayana sutra sets as though they are an ocean and will become like travelers who have lost their way.

If even the relation between earlier and later words is difficult to understand, what need is there to mention about seeing the profound supreme meanings?

Taking all of the words of the Buddha, and some of the commentaries that existed at that time, with respect to those — leaving aside the profound meaning, just how they relate to each other sequentially — the relation of one to the other.

MANIFEST, SLIGHTLY HIDDEN & EXTREMELY HIDDEN PHENOMENA

“If I were to please the excellent Regent [Maitreya] who possesses eyes to which none of the secrets of the speech of the Muni are hidden due to his knowing what is hidden with respect to secret subjects of the Tathagatas even for me, I shall achieve my goal.”


ASANGA WENT TO TUSHITA TO RECEIVE TEACHINGS FROM MAITREYA

Engaging in practice, he beheld [Maitreya] directly.


In dependence on the Bhagavan [Maitreya]’s miraculous powers, he went to Tushita [Pure Land], and having heard the Dharma, fully realized the intention of the scriptures.

[TRACK 4]

FIVE TREATISES OF MAITREYA

For the sake of taking care of future generations of trainees in Jambudvipa [Continent],

he bestowed also the gifts of excellent Dharma, the five great treatises: the two types of Differentiation, the two types of Ornament, and the Great Vehicle Treatise on the Sublime Continuum (Mahayanottaratantrasastra).

See, Handout 1, p. 5.

Sublime Continuum of the Great Vehicle


TRAIL-BLAZING

MAITREYA’S FIRST THREE TEXTS – MIND ONLY TEXTS FOR ARYA ASANGA TO TRAIL-BLAZE

With regard to that, in general the Bhagavan’s scriptures taught two modes of differentiating between the interpretable meaning and the definitive meaning,


these being taught in {two sutras are given:} (i) the Teachings of Akshayamati Sutra (Akshayamatinirdesha-sutra), the King of Meditative Stabilizations Sutra (Samadhirajasutra), and so forth

and (ii) the Sutra Unraveling the Thought (Samdhinirmocanasutra).

HOW TWO MIDDLE WAY SUTRAS DIFFERENTIATE THE BUDDHA’S DEFINITIVE & INTERPRETABLE

TEACHINGS.

The King of Meditative Stabilizations Sutra says:


Also, the Teachings of Akshayamati Sutra says:


According to the first {i.e., the two sutras}, (a) the teaching that all phenomena are empty of being established by way of their own character is indicated as definitive meaning, while (b) teaching the person, aggregates, and the like by means of various words and syllables is indicated as interpretable meaning.

Subject may seem difficult or confusing at first.

By relying on the Teaching on the Akshyamati Sutra and the King of

Meditative Stabilization Sutra, Nagarjuna delineated the teachings of

Buddha by determining which teachings are interpretative and which are

definitive.

[TRACK 5]


DIFFERENTIATING THE BUDDHA’S DEFINITIVE & INTERPRETABLE

TEACHINGS FOR THE MIND ONLY SCHOOL

MIND ONLY’S THREE NATURES

The latter sutra set {i.e., the Sutra Unraveling the Thought} teaches that imputational natures {i.e., All Imputed Natures} . . .

excerpted below

Chittamatra Mind Only asserts

Other Powered & Thoroughly Established phenomena ` Exist by Way of their Own Characteristics

All Imputed phenomena do Not Exist by Way of their Own Characteristics


returning to Gyeltsab Je’s Introduction quoted above

The latter sutra set {i.e., the Sutra Unraveling the Thought} teaches that imputational {i.e., All Imputed} natures are not established by way of their own character {i.e., existing by way of their own characteristics}, whereas other-powered natures and thoroughly established natures are established by way of their own character;

WHAT BUDDHA TAUGHT IN THE THREE WHEELS


Such is the Quality of the Buddha’s Speech


BUDDHA’S TEACHINGS ON EMPTINESS DURING THE FIRST TURNING OF THE WHEEL

BUDDHA’S TEACHINGS ON EMPTINESS DURING THE SECOND TURNING OF THE WHEEL

BUDDHA’S TEACHINGS ON EMPTINESS DURING THE THIRD TURNING OF THE WHEEL


a chapter of


Q&A: WHY DID MADHYAMIKA ASANGA ‘BOTHER’ TO RE-INTRODUCE MIND ONLY VIEWS.

[TRACK 6]


GYELTSAB JE’S INTRODUCTION EXPLAINS MIND ONLY VIEW OF THREE WHEELS AS DEFINITIVE AND

INTERPRETABLE

(i) the teaching that, one portion, rather than all, are not established by way of their own character, and

(i) the teachings of one part one portion, rather than all, that all are not established by way of their own character,

(i) the teachings of one part that all are not established by way of their own character,


(i) the teachings of one part { i.e., the Second Wheel} that all are not established by way of their own character, and (ii) the teaching that all are established by way of their own character{istics} are taught to be interpretable meaning,

and the teaching through clearly differentiating the boundaries between what is and what is not established by way of their own character is taught to be definitive meaning.


GYELTSAB JE’S INTRODUCTION EXPLAINS MIDDLE WAY VIEW OF THREE WHEELS AS DEFINITIVE AND

INTERPRETABLE

Following the former sutras {i.e., the Teachings of Akshayamati Sutra and the King of Meditative Stabilizations Sutra}, the Protector Nagarjuna effortlessly established that the second sutra as interpretable meaning4

through opening well the chariot tracks differentiating between the interpretable meaning and the definitive meaning.


MEANINGS OF “DEFINITIVE & INTERPRETABLE” SUTRAS DIFFER FOR THE MIDDLE WAY & MIND

ONLY SCHOOLS

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