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The Path of the Middle Way THE PATH OF THE MIDDLE WAY The Profound Buddhist Teachings On the Absence of Mental Fabrication Source Book For internal use only ~ Exclusively for the use of Westchester Buddhist Center First Edition - 2015 The Path of the Middle Way The Profound Buddhist Teachings On the Absence of Mental Fabrication Source Book Table of Contents 1) Syllabus, SB p. 1 2) Prajnaparamita Upadesha, by Aryadeva, 2 pages, SB p. 3 3) Profound Instruction on the View of the Middle Way, by Mipham Rinpoche, 2 pages, SB p. 5 4) Madhyamaka Pith Instructions, by Atisha, 2 pages, SB p. 8 5) Introduction, The Sun of Wisdom: Teachings on the Noble Nagarjuna’s Fundamental Wisdom of the Middle Way, by Khenpo Tsultrim Gyamtso, pp. ix ‐ xix, SB p. 9 6) Verses on the Progressive Stages of Meditation on Emptiness, by Khenpo Tsultrim Gyamtso Rinpoche, SB p. 21 7) The Progressive Stages of Meditation on Emptiness, The Center of the Sunlit Sky: Madhyamaka in the Kagyu Tradition, Karl Brunnholzl, pp. 295‐310, SB p. 22 8) Verses on The Four Skills, by Khenpo Tsultrim Gyamtso Rinpoche, SB p. 41 9) The Prasangika Madhyamikas, Treasury of Precious Qualities: The Rain of Joy by Jigme Lingpa with The Quintessence of the Three Paths: A Commentary by Longchen Yeshe Dorje, pp. 417‐429, SB p. 42 10) The Four Great Logical Arguments of the Middle Way, The Gateway to Knowledge, by Mipham, 12 pages, SB p. 56 11) The Key to the Middle Way, by Tenzin Gyatso, Dalai Lama XIV, pp. 1‐26, SB p. 68 I prostrate to Gautama Who through compassion Taught the true doctrine, Which leads to the relinquishing of all views. Mulamadhyamaka Karikas, XXVII.30 By Nagarjuna The Fundamental Wisdom of the Middle Way Translated by Jay Garfield The Path of the Middle Way The Profound Buddhist Teachings on the Absence of Mental Fabrication Twelve Sundays from September 13 to December 20th (Omitting September 20, November 29, and December 13, 2015) Suggested donation $200 (please offer based upon your means) Sources 1. The Path of the Middle Way Sourcebook (SB) 2. Progressive Stages of Meditation on Emptiness, by Ven. Khenpo Tsultrim Gyamtso Rimpoche, translated and arranged by Shenpen Hookham (PSME) 3. Introduction to Emptiness: As taught in Tsong‐kha‐pa’s Great Treatise on the Stages of the Path, by Guy Newland (ITE) Syllabus 1) Introduction and Overview of the Middle Way (In class reading) a) In Class Reading: i) Prajnaparamita Upadesha, by Aryadeva, 2 pages SB ii) Profound Instruction on the View of the Middle Way, by Mipham Rinpoche, 2 pages SB iii) Madhyamaka Pith Instructions, by Atisha, 2 pages SB iv) Introduction, The Sun of Wisdom: Teachings on the Noble Nagarjuna’s Fundamental Wisdom of the Middle Way, by Khenpo Tsultrim Gyamtso, pp. ix ‐ xix SB 2) The Shravaka Stage of Understanding of Emptiness a) PSME: Introduction, p. 1‐8 b) PSME: Stage One ‐ The Sravaka Meditation on Not‐Self, p. 9‐26 3) The Mind Only Stage of Understanding of Emptiness a) PSME: Stage Two ‐ The Cittamatra Approach, p. 27‐44 4) The First and Second Madhyamaka Stages of Understanding of Emptiness a) Stage Three ‐ The Svatantrika Approach, p. 45‐54 b) Stage Four ‐ The Prasangika Approach, p. 55‐64 5) The Third Madhyamaka Stage of Understanding of Emptiness a) Stage Five ‐ The Emptiness of Other (Shen Tong) Approach, p. 65‐80 6) A Review of The Progressive Stages of the Understanding of Emptiness Page 1 a) The Progressive Stages of Meditation on Emptiness, The Center of the Sunlit Sky: Madhyamaka in the Kagyu Tradition, Karl Brunnholzl, pp. 295‐310 SB 7) Reasoning into Emptiness a) The Prasangika Madhyamikas, Treasury of Precious Qualities: The Rain of Joy by Jigme Lingpa with The Quintessence of the Three Paths: A Commentary by Longchen Yeshe Dorje, pp. 417‐429 SB b) The Four Great Logical Arguments of the Middle Way, The Gateway to Knowledge, by Mipham, 12 pages SB 8) The Mechanics of Understanding Emptiness, Part 1 a) ITE: How to Be Free, pp. 5‐16 b) ITE: Following the Path of Wisdom, pp. 17‐26 9) The Mechanics of Understanding Emptiness, Part 2 a) ITE: Our Choices Matter, pp. 27‐38 b) ITE: Ultimate and Conventional Radio, pp. 39‐47 10) The Mechanics of Understanding Emptiness, Part 3 a) ITE: Reliable Sources, pp. 48‐55 b) ITE: Ultimate Reality Exists Conventionally, pp. 56‐66 11) The Mechanics of Understanding Emptiness, Part 4 a) ITE: Intrinsic Nature, pp. 67‐75 b) ITE: The Two Types of Madhyamaka, pp. 76‐85 12) The Mechanics of Understanding Emptiness, Part 5 a) ITE: Who Am I, Really, pp. 86‐100 b) ITE: From Analysis to Insight, pp. 101‐113 Post Class Holiday Reading The Key to the Middle Way by Tenzin Gyatso, pp. 1‐26 SB Page 2 The Prajnaparamita Upadesa by Aryadeva http://www.empty-universe.com/prajnaparamita/prajnaparamita.html These are the direct verbal instructions (upadesa) concerning how to practice Prajnaparamita as explained by Aryadeva in his Prajnaparamita Upadesa. Through awareness free of artifice and corruption Recognize your mind as the root of both samsara and nirvana. It's not produced by causes or conditions, Unborn, naturally serene, its nature is emptiness. So with regard to all phenomena with form or formless, Whether the karmic impact is positive or negative, Don't turn anything into a fixed reference or support, Not even so much as an atom. The meaning of the Prajnaparamita Is not to be looked for elsewhere: it exists within yourself. It's neither real nor endowed with characteristics, The nature of the mind is the great clear light. Neither outer nor inner, neither god nor demon, Not existent within samsara's cycles nor nirvana's beyond, And neither manifest nor empty: Mind is free from any such dual appearances. This is the Buddha's true intention, his flawless view. If looking for a simile, one could say it is like space. The supreme method to realize the nature of mind Is to unite space and awareness. When thus mixing space and awareness, You spontaneously purify all fixed notions Such as a reality and characteristics, negating and establishing, And you abide in the truth of suchness, dharmata, Free from dualistic subject-object cognition. With both body and mind thus in their natural state, Without further intervention fresh awareness arises, Extending just as far as the reach of empty space, Within this vast expanse remain absorbed without constraints or limits. At that time you will experience a state of consciousness Free from any support or from any sort of foundation, Page 3 An awareness abiding nowhere, Not absorbed in either the aggregates or any outer object. Having moved to desolate places, When magical displays of gods or demons, grasping or aversion arise, Separate awareness from the gross material body. The physical body is like a stone--nothing can harm it-- And mind has no real existence, being similar to space. So who or what could then possibly be harmed? Pondering this, remain in suchness, with no anxiety, no fear. Attachment to a philosophical tenet is obscuration. Nondual, self-liberated is the ultimate nature of mind. So take refuge in the essence of reality And constantly generate the bodhi mind. Page 4 Profound Instruction on the View of the Middle Way by Mipham Rinpoche Namo Mañjushriye! Once you have gone through the training in analysis And developed confidence in the crucial point Of how the individual is devoid of self, Then consider how just as the so-called “I” is An unexamined conceptual imputation, All phenomena included within The five skandhas and the unconditioned are just the same, Labeled conceptually as this or that. Although we cling to all these various phenomena, When we investigate and search for them they cannot be found. And when we reach the ultimate two indivisibles, Even the most subtle and infinitesimal can not be established. It is the same for all that appears through dependent origination. Entities themselves arise dependently, Whereas ‘non-entities’ are dependently imputed. So whether an entity or a non-entity, Whatever is conceived of uncritically, Once it is analyzed and investigated, It is found to be without basis or origin, Appearing yet unreal, like an illusion, a dream, The moon’s reflection, an echo or city in the clouds, A hallucination, a mirage and the like. Appearing yet empty, empty yet appearing— Meditate on the way empty appearances resemble illusions. This is the ultimate that is categorized conceptually. It has the confidence of a mind of understanding, And it is indeed the stainless wisdom of seeing The illusory nature of post-meditative experience. Yet it has not gone beyond focus on apprehended objects, Nor have the features of a subjective mind been overcome, And so since it has not gone beyond conceptuality The true reality of natural simplicity is not seen. Page 5 When this kind of certainty has arisen, Then even the clinging to mere illusion Can be understood as conceptual imputation. There is apprehension, but no essential nature to the perceived, And even the perceiving mind can not be found, So without clinging, one is brought to rest in natural ease. When you remain like this, all experiences, Both external and internal, are not interrupted. Within this fundamental nature free from grasping, All the projections imposed upon phenomena, Have never arisen and never ceased to be, And, free from the duality of perceiver and perceived, One rests in the all-pervading space of equality. This is beyond any assertions such as ‘is’ or ‘is not.’ And within this inexpressible state of true and natural rest An experience dawns that is free from the slightest trace of doubt.
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