Dharma Wheel

Madhyamaka concerns the view, not the path. It is implicitly regarding Madhyamaka is not sufficient; there were many teachings in India (i.e. Buddha’s teachings) which did not cover by Tibetan Buddhism (i.e. one aspect: Mahasiddha’s tradition and Nalanda tradition and their fusion). However, at lea...

With respect to the first two masters you mention, they did not build anything over Madhyamaka, they are simply Vajrayana practitioners; with the respect to the third, his Madhyamaka is distorted; with respect to fourth, it seems he used Madhyamaka as a departure and indeed constructed a novel syst...

The point is that every school would make their own assertion. Even in the interpretation of Tibetan Buddhism, Tsongkhapa has regarded sutra is not enough to realize emptiness (i.e. four types of emptiness); the tantric practice is needed. False . Tsongkhapa merely acceded to the notion that common...

For catuskoti, there is correlation in 4 types of Samadhi of Tianti, then three truths. That is: sitting, walking, walking and sitting, neither walking nor sitting. The catuskoti is just a rhetorical device. It can be used and misused. But Nāgārjuna uses it as follows: An existent does not arise fr...

We can find many different points about Buddha-nature in different texts. “suggest that Ven Nagarjuna in some way is not a Mahayanika” I have not suggested that either. Only suggesting, we did not find buddha-nature at least in Mulamadhayamakakarika. MMK’s one point is the appeasement of obsessions ...

Tri-Svabhava is also a complex theory. Different yogacara texts have presented its depth slightly different way. There are various kinds of middle ways. Mulamadhayamakakarika has its middle way. Madhyantavibhanga has its own. And so on. The two theories do differ but there are also striking parallel...

Just an opinion: A point is already made and at the same time there are some points that could be dismissive. This energy stuff is definitely related with some kind of tension, presser, or force (i.e. whatever one regard proper) to maintain the posture. It is all about maintaining the posture with k...

As the title has included many topics, there are some points which could be useful here that is based on limited resources which were enough to satisfy my curiosity. So, Nagarjuna’s catuskoti is not existence, existence, both existence and non-existence, and neither existence nor non-existence. Ther...

Mahayanasamgraha chapter ten (i.e. the wisdom that is the result of the training) has detail exposition about Kayas. It also gives some lights how the tantra has integrated these concepts in empowerment. Characteristic, realization and attainment, mastery, support, constitution, distinction, good qu...

HHDL (somewhere in his lecture/teaching) said reading chapter 26, 18, 23, 24, 22, and 1 (in that order) is quite helpful.

One can check in archive.org "The Root Wisdom of the Middle Way by Geshe Tashi Tsering". It might help a lot if one wants to start this text.

That could be the depiction of sixth week after Sakyamuni’s enlightenment.(just guessing) From another perspective, If one is familiar with 35 Confessional Buddhas’ name in Sanskrit, one will find fourth is Nageshvararaja. And then, another one is Atisha’s meditation deity. Nageshvara Raja Buddha is...

Because not everyone will extinguish themselves and attain nirvana and not everyone even wants to do that.for them the alaya is a permanent entity. One enters into the cinema hall and watches the same movie again and again every time. For those who are, somehow, aware that they have been watching t...

If alaya is permanent until nirvana,couldn’t it be termed a self? How could something that has "until" still be permanent? Beginninglessness is not permanent entity. As the samsara does not have beginning point and ending point, so does the alaya. Ignorance is beginingless, one is not going to term...

the chitta is alaya How could the citta be alaya? It cannot bear the weight of meaning of that word. Citta is understood by its knowing/recognizing function; this function is understood by three ways. alaya ceases and perishes basically and arises. This statement is not understandable in the contex...

This may be useful here. The essence of emptiness in the Shentong is clarity (and not a thing or voidness). That is the teaching of emptiness taught by the Shentong. From Two Views of Emptiness: Shentong and Rangtong by Khenchen Thrangu Rinpoche, Translated by Peter Roberts, p54 Some groups of peopl...

If there is no arising out of nothing and no cessation then there must be a permanent atman ?there is no causal chain of cittas in that case? Somebody tell me what the third alternative is? Here is another prospective. If there is neither arising nor ceasing, then it means all are empty. So, it als...

One reference that I am familiar with is here. As for MS’s relying on earlier Yogācāra treatises, its presentations of the ālaya-consciousness and the afflicted mind have a number of parallels in the Yogācārabhūmi. In particular, MS’s proofs for the existence of the ālaya-consciousness are closely r...

Well, there is the fact that no sutra mentions this word, “mahamudra.” The position Astus produced is based on cherry picked citations that do not take into consideration the whole text being cited. 17. 86 “ ‘It is the seal of the nature of all phenomena. It is the transmission of a quintillion sūt...

It may give light on some assertions. First, it is the basis of the primary approach to training in samadhi used at the major spiritual establishments of the Karma Kagyu lineage . There the main meditation is on the nature of Mahamudra. The pith instructions on Mahamudra are found in the Tantra of t...

It is said that twin miracle (Yamaka Pratiharya) can be demonstrated only by Tathagata; he can use two elements simultaneously in meditative absorption. But other can use only one element. This was what I heard in my earlier phase while starting the Buddhism. Inner emptiness indeed does not contradi...