By Karl Brunnholzl
The 3rd Karmapa, Rangjung Dorje (1284-1339), propounded a distinct synthesis of Yogachara, Madhyamaka, and the classical teachings on buddha nature. His paintings occupies an enormous place among its Indian predecessers and the later, frequently hugely charged, debates in Tibet approximately rangtong (self-emptiness) and shentong (other-emptiness). The 3rd Karmapa is commonly well known as one of many significant proponents of the Tibetan shentong culture. This ebook features a number of a few of his major writings on buddha nature; the transition of standard deluded cognizance to enlightened knowledge; and the features of buddhahood. even though depending strictly on classical Indian assets, the Karmapa's texts are usually not mere scholarly files. Their themes and types endure nice value for training the sutrayana and the vajrayana as understood within the Kagyu culture to the current day, making what's defined in those texts a residing adventure.
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Extra resources for Luminous Heart: The Third Karmapa on Consciousness, Wisdom, and Buddha Nature (The Nitartha Institute)
In other words, the delusion about a truly existent self and phenomena and its resultant suffering are basically taken to be a cognitive error, while liberation or buddhahood is nothing but the removal of this error. 2 says: In itself, the view about a self lacks the characteristic of a self, as do its deformities—their characteristics differ [from a self]. Nor is there another [self] apart from these two, so it arises as a mere error. Therefore, liberation is the termination of this mere error.
Ntarakṣita, Kamalaśīla, Haribhadra (all eighth century), Viydākaraprabha (eighth/ninth century), Jetāri (tenth/eleventh century), and Nandaśrī, indeed used a lot of Yogācāra materials, but clearly upheld the madhyamaka view as their final position. In brief, the main classical Indian exponents of Yogācāra are no doubt maitreya, asaṅga, Vasubandhu, and Sthiramati. as will be seen in the following, it is also primarily their works that provide the roadmap for the discussions of the eight consciousnesses, the four wisdoms, the three kāyas, and buddha nature in the Third Karmapa’s texts translated below.
Vasubandhu points out that this teaching of dharma-nairātmya works only when vijñapti-mātra itself is understood to be vijñaptionly. Clearly, no reification of consciousness is intended here. . ” Rather than asserting “mind-only” as the true nature of unconditioned reality, Vasubandhu presents “mind-only” as a description of our delusion: the dreams of this sleep from which the Buddha has awakened. It is, after all, saṃsāra that is declared to be vijñapti- 20 Luminous Heart mātra. Yet if “mind-only” is merely skepticism about reified external entities, how does it avoid the opposite extreme of reductionism?
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