No edit summary |
No edit summary |
||
| Line 12: | Line 12: | ||
* {{i|Preface| 17}} | * {{i|Preface| 17}} | ||
* {{i|Introduction| 25}} | * {{i|Introduction| 25}} | ||
* {{i|'''PART ONE: The General Presentation of Madyamaka in the Kagyü Tradition'''| 45}} | * {{i|'''PART ONE: The General Presentation of Madyamaka in the Kagyü Tradition'''| 45}} | ||
* {{i|'''1. The Transmission of Madhyamaka from India to Tibet and Its Relation to<br>Vajrayāna and Mahāmudrā'''| 47}} | * {{i|'''1. The Transmission of Madhyamaka from India to Tibet and Its Relation to<br>Vajrayāna and Mahāmudrā'''| 47}} | ||
* {{i|'''2 The Middle from Beginning to End'''| 69}} | * {{i|'''2 The Middle from Beginning to End'''| 69}} | ||
** {{i|Madyamaka Ground| 72}} | ** {{i|Madyamaka Ground| 72}} | ||
| Line 64: | Line 67: | ||
*** {{i|Madhyamaka Conduct| 321}} | *** {{i|Madhyamaka Conduct| 321}} | ||
** {{i|Madhyamaka Fruition| 323}} | ** {{i|Madhyamaka Fruition| 323}} | ||
* {{i|'''3 The Distinction between Autonomists and Consequentialists'''| 333}} | * {{i|'''3 The Distinction between Autonomists and Consequentialists'''| 333}} | ||
** {{i|Classifications of Centrism in India and Tibet| 333}} | ** {{i|Classifications of Centrism in India and Tibet| 333}} | ||
| Line 72: | Line 76: | ||
** {{i|Do Hearers and Solitary Realizers Realize Emptiness?| 421}} | ** {{i|Do Hearers and Solitary Realizers Realize Emptiness?| 421}} | ||
** {{i|Conclusion |438}} | ** {{i|Conclusion |438}} | ||
* {{i|'''4 Is There Such a Thing as Shentong-Madhyamaka?'''| 445}} | * {{i|'''4 Is There Such a Thing as Shentong-Madhyamaka?'''| 445}} | ||
** {{i|The Yogācāra System in General|457}} | ** {{i|The Yogācāra System in General|457}} | ||
| Line 77: | Line 82: | ||
** {{i|The Treatment of Yogācāra and the Rangtong-Shentong Controversy in<br>Tibet |500}} | ** {{i|The Treatment of Yogācāra and the Rangtong-Shentong Controversy in<br>Tibet |500}} | ||
** {{i|The Single Final Intention of the Two Philosophical Systems of the Great<br>Vehicle |515}} | ** {{i|The Single Final Intention of the Two Philosophical Systems of the Great<br>Vehicle |515}} | ||
* {{i|'''5 The Distinction between Expedient and Definitive Meaning'''| 527}} | * {{i|'''5 The Distinction between Expedient and Definitive Meaning'''| 527}} | ||
* {{i|'''6 An Outline of Some Major Differences between Mikyö Dorje's and<br>Tsongkhapa's Interpretations of Centrism'''| 553}} | * {{i|'''6 An Outline of Some Major Differences between Mikyö Dorje's and<br>Tsongkhapa's Interpretations of Centrism'''| 553}} | ||
* {{i|'''PART TWO: The Bodhicaryāvatāra and Pawo Tsugla Trengwa'''| 599}} | * {{i|'''PART TWO: The Bodhicaryāvatāra and Pawo Tsugla Trengwa'''| 599}} | ||
* {{i|'''7 Some Remarks on the Bodhicaryāvatāra and Pawo Rinpoche's Commentary'''|601}} | * {{i|'''7 Some Remarks on the Bodhicaryāvatāra and Pawo Rinpoche's Commentary'''|601}} | ||
* {{i|'''8 The Ninth Chapter of Pawo Rinpoche's Commentary on The Entrance to the Bodhisattva's Way of Life'''| 617}} | * {{i|'''8 The Ninth Chapter of Pawo Rinpoche's Commentary on The Entrance to the Bodhisattva's Way of Life'''| 617}} | ||
* {{i|Appendix I: ''A Short Biography of the Second Pawo Rinpoche Tsugla Trengwa'' |791}} | * {{i|Appendix I: ''A Short Biography of the Second Pawo Rinpoche Tsugla Trengwa'' |791}} | ||
* {{i|Appendix II: ''Non-Buddhist Indian Schools'' |794}} | * {{i|Appendix II: ''Non-Buddhist Indian Schools'' |794}} | ||
Latest revision as of 16:10, 17 September 2020
Madhyamaka is a potent and universally accessible means of calming out suffering and awakening to our innate wisdom. The Center of the Sunlit Sky artfully rescues this brilliant teaching from its unwarranted reputation for intellectual opacity and reinstates it as a supremely practical toolkit for everyday living. The aim of this book is to take Mahyamaka out of the purely intellectual corner into which it–unjustly–gets boxed. It is an attempt to show how Madhyamaka actually addresses and works with all of our experiences in life.
The book follows the original Indian sources as well as the standard commentaries on Madhyamaka in the Kagyü School of Tibetan Buddhism. At the same time, these materials are adapted for a contemporary audience, combining the familiar sharpness of Madhyamaka reasonings (launching a massive assault on our cherished belief systems) with exploring the practical relevance of the Madhyamaka way of mind training.
Part One of the book, "The General Presentation of Madhyamaka in the Kagyü Tradition," provides an overview of the transmission of Madhyamaka from India to Tibet and its relation to Vajrayāna and Mahāmudrā, followed by a general presentation of Madhyamaka in terms of ground, path, and fruition. Further chapters are devoted to the Autonomist-Consequentialist distinction, the controversial issue of "Shentong-Madhyamaka," the distinction between expedient and definitive meaning, and a penetrating presentation of the major differences between the Eight Karmapa's and Tsongkhapa's interpretations of Madhyamaka.
Part Two consists of a brief introduction to the Bodhicaryāvatāra and a translation of the Second Pawo Rinpoche's commentary on its ninth chapter (on knowledge).
(Source: book jacket)
| Citation | Brunnhölzl, Karl. The Center of the Sunlit Sky: Madhyamaka in the Kagyü Tradition. Including a translation of Pawo Rinpoche's commentary on the knowledge section of Śāntideva's The Entrance to the Bodhisattva’s Way of Life (Bodhicaryāvatāra). Nitartha Institute Series. Ithaca, NY: Snow Lion Publications, 2004. |
|---|---|
- Dpa' bo gtsug lag phreng ba. Byang chub sems dpa'i spyod pa la 'jug pa'i rnam bshad theg chen chos kyi rgya mtsho zab rgyas mtha' yas pa'i snying po. The Essence of the Immeasurable, Profound and Vast Ocean of the Dharma of the Great Vehicle. Rouffignac, France: Nehsang Samten Chöling, n.d. See Sarnath: vajra vidya institute, 2003.
