By Jane Hope, Borin Van Loon
This enormous and complicated non-theistic faith is woven into the material of Asian civilizations, from India to the Himalayan areas, China, Vietnam, Korea, Japan and in different places. what's Buddhism quite all approximately? Introducing Buddha describes the existence and instructing of the Buddha, however it additionally exhibits that enlightenment is an issue of experiencing the reality separately, and via notion that's handed from instructor to scholar. 'An exemplary advent ... persuasive and intelligently critical.' occasions academic complement
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Additional resources for Introducing Buddha: A Graphic Guide
154 In chapter 2, we saw that Sapaṇ and Tsongkhapa both consider the views of Tantra and Madhyamaka equivalent. In this way, they legitimize the esoteric teachings by grounding them within the exoteric. Rongzom, however, consistently considers the Madhyamaka view less profound than the tantric. Given the explicit nature of his critique, we have no reason to believe that Rongzom saw any purpose in using Madhyamaka teachings as an apologetic means for establishing the validity of Mantra. Still, he displays a general fondness for the application of Buddhist epistemological tools to validate both Mantrayāna and Dzogchen.
Thus any objectification of the relative truth that specifies “authentic” (yang dag) relative principles would separate the two truths and prevent one from the sudden, full, and direct realization of the actual nature. The view of equality is also explained as equality inseparable from purity. ”137 Here Rongzom not only objects to the Madhyamaka belief in an authentic relative truth and its view of the two truths as separate identities, but also to the view of the relative as impurity. This underscores Rongzom’s tantric perspective and his commitment to purity.
104 According to this position, by negating such appearances, the natural expression of luminosity, one ends up with an ultimate truth that is a barren negation, emptiness isolated from its inherent radiance, and the two truths would thus be unreasonably and unnaturally separated. While the Nyingma philosophers that we have visited here may differ in their individual ways of juxtaposing or reconciling the views of Sūtra and Mantra, they all agree that in the final analysis a separation between the two truths is untenable.