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The following excerpt is taken from the Introduction to Middle Beyond Extremes: Maitreya's Madhyantavibhanga with Commentaries by Khenpo Shenga and Ju Mipham, a classic of Indian Buddhism presented alongside commentaries by two outstanding masters of Tibet's non-sectarian Rime movement.

Twelve long years of austere practice in solitary retreat had brought the noble Asanga to an extraordinary level of spiritual maturity. In turning to Maitreya, Regent of the Buddha Shakyamuni and embodiment of perfect love, his heart and mind had become profoundly receptive, moistened and nourished by the waters of love. Yet while his spiritual awakening was soon to set in motion a liberating wave of events that would teach millions, Asanga was not aware of the deep changes that had been taking place within himself. In fact, he saw himself as a failure. His heart was as cold as ever, he thought, and the vision of the profound reality that the Buddha had discovered remained a distant and elusive dream. During his many years in retreat he had been at the verge of complete despair before, but each time some incident had occurred that would remind him both of the futility of mundane pursuits and the power of perseverance. This time, however, all hope for accomplishment had left him. Distressed by what he felt was a complete lack of progress, Asanga sadly decided to leave his hermitage for good.

As the dejected yogi walked the painful path back to the world of men—a world he had thought only to return to once he would be able to share with it the liberating elixir of the divine Dharma—he came across a sick and howling dog, lying by the wayside. Asanga stopped, and as he looked closer he saw that the dog suffered from a large open wound, infested with maggots. This pitiful sight moved Asanga deeply. Forgetting his depression, he knelt down by the dog and tried to think of a way that he could save it from the invading parasites without hurting the maggots or depriving them of their necessary sustenance. A solution came to his mind. Having obtained a sharp knife from a nearby village, Asanga resolutely cut a piece of flesh from his own thigh and placed it on the ground next to the howling and snapping dog. Intending to carefully lick off the maggots with his tongue, and then transport them safely to this fresh lump of food, he now drew his face close to the dog's oozing wound. Revolted by the sight of the maggots feasting on the rotting flesh, Asanga closed his eyes. But his tongue never reached the wound. Puzzled, Asanga opened his eyes, and at that very moment, suddenly and miraculously, he experienced the overwhelming presence of the master of infinite love. Finally, he had come face to face with radiant beauty and profound brilliance; Maitreya stood before him. "Why," Asanga found himself exclaiming, "have you waited so long? How could you not respond to my calls?" "I was always with you," answered the great Bodhisattva, "but it is only now that your compassion has become strong enough to sweep away the veils in your mind, which have kept my presence unknown to you."

To prove his point to a still rather doubtful Asanga, Maitreya asked to be brought to the nearby village. Asanga, carrying Maitreya on his shoulders, went through the entire settlement, yet it became clear that none of the villagers could see the great Bodhisattva. Deeply moved, Asanga now once more repeated the supplication that had been on his lips throughout his years in retreat: "Reveal to me the definitive meaning, the profound intent of the sutras of transcendent knowledge!"

In an instant Asanga was transported to the heavenly realm of Tushita, and here Maitreya revealed to him the full beauty of the Supreme Vehicle, showing him the inconceivably profound and vast meanings that liberate the hearts of the Bodhisattvas and enable them to lead all beings into consummate enlightenment. When Asanga returned to this world he was transformed, a living treasure of the Dharma. Imbued with Maitreya's powerful teachings, he entered history as the master who established the Approach of Vast Activity, and so, comparable only to Nagarjuna, he continues to render unimaginable service to the teachings of the Buddha and to sentient beings.

In this way the Tibetan masters Buton (bus ton, 1290-1364) and Taranatha (born 1575) describe the emergence of Maitreya's Five Teachings (byam chos sde lnga) in this world. Upon his return from Tushita, Asanga committed some of Maitreya's teachings to writing and among them we find Distinguishing the Middle from Extremes. In these instructions, Maitreya describes the multifaceted, interdependent processes whereby consciousness manifests and expresses itself. He also points to the actual, intrinsic nature of these processes—a nature that, devoid of both object and subject, neither exists as process nor as consciousness. The path, he explains, is unified knowledge and compassion. Experience with this seamlessness allows us to see beyond the blinding extremes of conceptual constructs. When, on this path of experience, we equally acknowledge the expressions of mind and their intrinsic nature we will, he promises, discover a flawless and beautiful perspective—a discovery of unlimited resources.

In India the great philosopher Vasubandhu (fl. 4th century C.E.), who is reported to have been Asanga's younger brother, wrote a commentary to the root stanzas. This commentary was further expanded on by the prolific Sthiramati, who according to the same sources was Vasubandhu's direct disciple. At some point during the period of the Early Translations (snga 'gyur), the great Yeshe De (ye shes sde, 8th century) translated Distinguishing the Middle from Extremes, along with both of the aforementioned classical commentaries, from Sanskrit into Tibetan. This book contains our humble attempt at further rendering into English Yeshe De's translation of Distinguishing the Middle from Extremes. We present the pithy stanzas in the company of two quite different commentaries that nevertheless are intimately related.

Shenga's commentary speaks with the authority of the ancient masters. It is both weighty and concise, and yet it carries a tone of mystery. In this book our attempt at translating this commentary is joined with the Garland of Radiant Light, Ju Mipham's ('ju mio pham 1846-1912) explanations to Distinguishing the Middle from Extremes. Mipham introduces the original stanzas within the framework of a traditional "topical outline" (sa bcad) and, for each section of verses, the text of Mipham's actual explanation follows both the verses and Shenga's commentary to them.

Mipham, a direct disciple of both Khyentse and Kongtrul, wrote on all aspects of sutra, mantra, and the general fields of learning. As a whole, his comprehensive authorship can be seen as a celebration of the principles of clarity and depth, for with little patience for those who "talk much but say little," Mipham writes with a natural elegance that centers on key points (gnad).... Shenga's commentary, with its strong focus on the wording of the verses and its wish to present that basis from which all commentarial traditions grow, leaves many issues wide open to further interpretation. Mipham, on the other hand, generally goes much further, seeking to explain and provide clear solutions. This marked difference in method makes, we believe, the two commentaries excellent companions. While Shenga's commentary maintains a unique closeness to both the root verses and their very first commentary—a feature that necessarily would be lost in any other format—Mipham invites us to follow him on a journey of exploration, taking up the issues set forth in the verses and offering his understanding of them. We hope that the synergy that we have felt between the root-verses and the two commentaries might also be served in the translations.

More about the authors . . .

Maitreya and Asanga (fl. 4th century C.E.) are the progenitors of the Approach of Vast Activity, one of the two great currents of Mahayana view and practice. Their works have achieved the staus of unique spiritual classics. Throughout the centuries, they have continued to guide and inspire some of Buddhism's most brilliant minds.

Khenpo Shenga (1871-1927) contributed tremendously to the nonsectarian Rime movement in Tibet. His commentaries on the classic Indian Buddhist treatises have become the core curriculum in numerous monastic colleges throughout Tibet and South Asia.

Ju Mipham (1846-1912) displayed a universal genius as he wrote on all aspects of Buddhist theory and practice, as well as on the traditional sciences. He has emerged as one of the most influential figures to come out of the Tibetan tradition in recent centuries.

The Dharmachakra Translation Committee draws its inspiration from the vision, commitment, and magnificent achievements of past Buddhist translators. Directed by Chökyi Nyima Rinpoche, the Committee is dedicated to making Buddhist classics available to modern readers in their native languages.

Books by the Dharmachakra Translation Committee:

• Deity, Mantra, and Wisdom: Development Stage Meditation in Tibetan Buddhist Tantra
• Middle Beyond Extremes: Maitreya's Madhyantavibhanga with Commentaries by Khenpo Shenga and Ju Mipham