View source for The Five Dharmas of Maitreya

== ''The Five Treatises of Lord Maitreya" ==

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			<div class="bnw-resources-button" id="bnw-resources-button-1"><i class="fal fa-book fa-fw"></i>&nbsp; Khenpo Shenga: English</div>
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...on this occasion we are concerned with the five treatises which the noble Asaṅga heard from the Buddha’s regent, the great lord on the tenth bhūmi [i.e., Maitreya], and then spread throughout the world, teachings that were given in order to explain the intent of the entire mahāyāna. They are:

The Ornament of Clear Realization (Abhisamayālaṃkāra), which explains the intent of the sūtras teaching profound emptiness;

The Ornament of Sutras (Sūtrālaṃkāra) and the two ‘Distinguishing’s, which explain the intent of the sūtras teaching the aspect of extensive conduct; and

The Sublime Continuum (Uttaratantra), which explains the intent of the sūtras teaching the inconceivable nature of reality (dharmatā).

Moreover, these texts were given for the sake of guiding three types of individual:

The three intermediate treatises of Maitreya were composed for those to be trained through the teachings of the mahāyāna Mind Only system of philosophy;

The Ornament of Clear Realization was composed for those to be trained through the teachings of the mahāyāna Svātantrika system; and

The Sublime Continuum was composed for those to be trained through the teachings on the mahāyāna Prāsaṅgika system.

In addition:

The Ornament of Clear Realization was taught as an antidote to six mistaken concepts. In order to counteract clinging to reality, it shows how all phenomena lack inherent existence, and in order to counteract any fixation upon non-reality, it presents all the stages of the paths.

The three intermediate treatises such as The Ornament of Sūtras were taught for those who are unable to understand certain aspects of the absence of extremes. They teach the implied and indirect meanings, the three natures and so on, in order to counteract the tendency to take things too literally, and they teach the ways of engaging in an infinite variety of skilful means in order to counteract a lack of interest in the extensive aspect of the teachings and a narrow-minded wish to meditate upon selflessness.

The Treatise on the Sublime Continuum teaches that all sentient beings possess the buddha nature in order to counteract the five faults such as discouragement, and it gives various explanations, examples and categories of pure awakening in order to counteract the thought that if this is so [i.e., if all beings have the buddha nature] then there can be no decrease in faults and increase in qualities.
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...on this occasion we are concerned with the five treatises which the noble Asaṅga heard from the Buddha’s regent, the great lord on the tenth bhūmi [i.e., Maitreya], and then spread throughout the world, teachings that were given in order to explain the intent of the entire mahāyāna. They are:

The Ornament of Clear Realization (Abhisamayālaṃkāra), which explains the intent of the sūtras teaching profound emptiness;

The Ornament of Sutras (Sūtrālaṃkāra) and the two ‘Distinguishing’s, which explain the intent of the sūtras teaching the aspect of extensive conduct; and

The Sublime Continuum (Uttaratantra), which explains the intent of the sūtras teaching the inconceivable nature of reality (dharmatā).

Moreover, these texts were given for the sake of guiding three types of individual:

The three intermediate treatises of Maitreya were composed for those to be trained through the teachings of the mahāyāna Mind Only system of philosophy;

The Ornament of Clear Realization was composed for those to be trained through the teachings of the mahāyāna Svātantrika system; and

The Sublime Continuum was composed for those to be trained through the teachings on the mahāyāna Prāsaṅgika system.

In addition:

The Ornament of Clear Realization was taught as an antidote to six mistaken concepts. In order to counteract clinging to reality, it shows how all phenomena lack inherent existence, and in order to counteract any fixation upon non-reality, it presents all the stages of the paths.

The three intermediate treatises such as The Ornament of Sūtras were taught for those who are unable to understand certain aspects of the absence of extremes. They teach the implied and indirect meanings, the three natures and so on, in order to counteract the tendency to take things too literally, and they teach the ways of engaging in an infinite variety of skilful means in order to counteract a lack of interest in the extensive aspect of the teachings and a narrow-minded wish to meditate upon selflessness.

The Treatise on the Sublime Continuum teaches that all sentient beings possess the buddha nature in order to counteract the five faults such as discouragement, and it gives various explanations, examples and categories of pure awakening in order to counteract the thought that if this is so [i.e., if all beings have the buddha nature] then there can be no decrease in faults and increase in qualities.
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