The Tracks are divided to ease both downloading and listening:
Track 1 - What Makes Our Practice Buddhist Practice? Subtle & Coarse Impermanence. How Many years are free for Dharma Practice in a modern human life? 'Yo-Yo Mentality' / Worldly Concerns and Daily Stress. Four Seals in Everyday Life.
Track 2 - Gyeltsab Rinpoche’s Ornament of the Essence – Introduction, cont. Review Verses & Prose Text covered in Class 6. Acharya Asanga's Qualities.
Track 3 - Spread of Buddhism. Arya Asanga, Mind Only Trail-Blazer. Manifest, Slightly Hidden & Extremely Hidden Phenomena. Teachings that Asanga from Maitreya
Track 4 - Five Treatises of Maitreya. Maitreya & Asanga texts for Mind Only system. Middle Way Trail-Blazer, Nagarjuna used the King of Meditative Stabilization & the Teachings of Akshayamati sutras to differentiate definitive sutras from those requiring interpretation for the Middle Way, Madhyamika school.
Track 5 - Differentiating the Three Wheels of Buddha's teachings as Definitive or Interpretable in the Mind Only, Chittamatra, School. Mind Only's Three Natures/Phenomena: Other-Powered, Thoroughly Established & All Imputed. Subject matter of Three Wheel's categorization of Buddha's teachings. Mind Only assertions. "Such is the Quality of the Buddha's speech". Buddha's Emptiness teachings in the First Wheel, Second Wheel and Third Wheel. The Bodhisattva Paramarthasamudgata question and Buddha's reply in the Third Wheel Sutra Unraveling the Thought, the definitive sutra for Mind Only.
Track 6 - Why Arya Asanga, a Middle Way Consequentialist tenet holder, re-introduced the Mind Only tenet system. Gyeltsab Je's Introduction sets out the Mind Only & Middle Way Schools interpretations of the Three Wheels as Interpretable or Definitive. Classroom Q&A. Middle Way & Mind Only Schools' meanings of 'definitive and interpretable sutras' differ.
Portion of text by Gyeltsab Rinpoche’s Ornament of the Essence – Introduction, covered in this class:
Also, [Arya Asanga] acted exceptionally with regard to many previous victors and generated vast roots of virtue. Even now he is being taken care of by the protector buddhas and bodhisattvas and his strength of intelligence surpasses that of others. He accomplished well prayers to take responsibility for the teachings of the Subduer Buddha Bhagavan and it was prophesized that he would comment on the complete intention of the definitive and interpretable sutras sets.
He thought, “Trainees of future generations will view the Mahayana sutra sets as though they are an ocean and will become like travelers who have lost their way. If even the relation between earlier and later words is difficult to understand, what need is there to mention about seeing the profound supreme meanings? If I were to please the excellent Regent [Maitreya] who possesses eyes to which none of the secrets of the speech of the Muni are hidden due to his knowing what is hidden with respect to secret subjects of the tathagatas even for me, I shall achieve my goal.” Engaging in practice, he beheld [Maitreya] directly. In dependence on the Bhagavan [Maitreya]’s miraculous powers, he went to Tushita [Pure Land], and having heard the Dharma, fully realized the intention of the scriptures.
For the sake of taking care of future generations of trainees in Jambudvipa [Continent], he bestowed also the gifts of excellent Dharma, the five great treatises: the two types of Differentiation, the two types of Ornament, and the Great Vehicle Treatise on the Sublime Continuum (Mahayanottaratantrasastra).
With regard to that, in general the Bhagavan’s scriptures taught two modes of differentiating between the interpretable meaning and the definitive meaning, these being taught in (i) the Teachings of Akshayamati Sutra (Akshayamatinirdesha-sutra), the King of Meditative Stabilizations Sutra (Samadhirajasutra), and so forth and (ii) the Sutra Unraveling the Thought (Samdhinirmocanasutra).
According to the first, (a) the teaching that all phenomena are empty of being established by way of their own character is indicated as definitive meaning, while (b) teaching the person, aggregates, and the like by means of various words and syllables is indicated as interpretable meaning. The latter sutra set teaches that imputational natures are not established by way of their own character, whereas other-powered natures and thoroughly established natures are established by way of their own character; (i) the teaching of one part that all are not established by way of their own character, and (ii) the teaching that all are established by way of their own character are taught to be interpretable meaning, and the teaching through clearly differentiating the boundaries between what is and what is not established by way of their own character is taught to be definitive meaning. Following the former sutras, the Protector Nagarjuna effortlessly established that the second sutra as interpretable meaning through opening well the chariot tracks differentiating between the interpretable meaning and the definitive meaning.
Ornament of the Essence by Gyeltsab Dharma Rinchen, an explanatory commentary of the root text, Ornament for Clear Realization: Treatise of Quintessential Instructions of the Perfection of Wisdom (Abhisamayalamkara) by the Venerable Protector Maitreya and of the Clear Meaning (an Abhisamayalamakara commentary) by Acharya Haribhadra, translated by Toh Sze Gee for the 2008 FPMT Masters Program.