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461アクエリアン:2018/03/17(土) 15:18:27
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The Third Turning occurred with the half brothers Asanga and Vasubandhu, and is generally called the Yogachara school, sometimes referred to as the “Mind-Only” school (which agreed with Nagarjuna that ultimate Reality was Emptiness, but so was ultimate Mind). This teaching became a central foundation of the great Tantra and Vajrayana (Diamond Path) teachings, which particularly flourished in such places as the extraordinary Nalanda University in India from the 8th to the 11th century CE, and continued unabated in Tibetan Buddhist schools—and, indeed, many Buddhists consider Tantra and Vajrayana to be a “Fourth Turning of the Wheel.” (If we do so, which makes sense to me, then what I am actually talking about would be a “Fifth Turning,” so please keep that in mind. But whether we acknowledge these Turnings or not doesn’t affect the main points of this book, which is what a genuinely inclusive, comprehensive spirituality would begin to look like—this is our main issue.) But with regard to the Turnings, those who acknowledged them maintained that each of them tended to “transcend and include” the previous ones, all of them agreeing with many of the Buddha’s original points, and then adding new teachings of their own.

Buddhism is thus used to updating its own major teachings with new and profound additions. But it has been some 1,500 years since the Third Turning; and even the great Tantric schools, which (as noted) flourished from the 8th to the 11th centuries CE, are now close to a thousand years old. The time, again, is more than ripe for a new fundamental addition, a new Turning of the Wheel of Dharma. Many teachers have been saying the same thing for a number of years now; this is one version, a version that has already demonstrated its usefulness and versatility.


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