Jayānanda

PersonType	Category:Classical Indian Authors
MainNameTib	རྒྱལ་བ་ཀུན་དགའ་
MainNameWylie	rgyal ba kun dga'
MainNameSkt	Jayānanda
AltNamesTib	ཁ་ཆེའི་པཎྜི་ཏ་ཛཱ་ཡ་ཨ་ནནྡ་
AltNamesWylie	kha che'i paN+Di ta dzA ya a nan+da
YearBirth	11th century
YearDeath	12th century
TeacherOf	rma bya byang chub brtson 'grus
BDRC	https://www.tbrc.org/#!rid=P4CZ15242
IsInGyatsa	No
BnwShortPersonBio	Jayānanda (Tib. རྒྱལ་བ་ཀུན་དགའ, gyalwa kün ga, Wyl. rgyal ba kun dga') was the author of an important commentary on the Introduction to the Middle Way (Madhyamakāvatāra) by Candrakīrti called the Madhyamakāvatāraṭīkā. The Tibetan literature has not preserved very much about Jayānanda. He appears to have publicly debated with Phya-pa Chos-kyi seng-ge (1109–1169) on madhyamaka subjects at Gsang-phu ne'u-thog monastery, of which the latter was abbot for eighteen years, most likely from 1152 to 1169, which resulted in a public defeat for him by that unique thinker who was one of Tibet's few, but foremost opponents of the *prāsaṇgika-madyamaka. The great Gser-mdog Paṇ-chen Śākya-mchog ldan (1428–1507) writes that he thereafter left Tibet for Mount Wutai. In this connection, it is rather curious that he also writes . . . that Jayānanda had composed the Madhayamakāvatāravṛtti in Tibet. This work was not very much studied in later times, akthough a notable exception seems to have been Tsong-kha-pa, who cites it severally in some of his major writings, and then usually in a highly critical vein, particularly in connection with its "Tibetan followers." His influence in Tibet was nonetheless not inconsiderable. Among his many disciples, we should count Rma-bya Brtson-'grus seng-ge (?–1185) who, in fact, wrote a commentary on the Tarkamudgarakārikā. So far, it seems that only his exegesis of the Mūlamadhyamakakārikā has been presevered by way of a late nineteenth century Sde-dge blockprint. (Leonard W. J. van der Kuijp, "Jayānanda. A Twelfth Century Guoshi from Kashmir Among the Tangut." Central Asiatic Journal 37, no. 3/4 (1993): 188–97)
PosBuNayDefProv	Provisional
PosBuNayDefProvNotes	"Jayānanda is arguably the first scholar who indicated that the Uttaratantra is provisional within the Tibetan intellectual landscape." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 14. "...He states that Buddha-nature was taught in order to attract those who fear emptiness. Kano, K., Buddha-Nature and Emptiness, pp. 150-151.
PosAllBuddha	Qualified Yes
PosAllBuddhaNote	Since he equates the teachings on buddha-nature as an expedient way to teach emptiness, all beings have it because emptiness is pervasive.
PosAllBuddhaMoreNotes	Kano, K., Buddha-Nature and Emptiness, p. 151.
PosYogaMadhya	Yogācāra
PosYogaMadhyaNotes	Though he was a follower of Madhyamaka, he likely equates the buddha-nature teachings with Yogācāra, as he deems both to be provisional.
PosVehicles	1
PosVehiclesNotes	Kano, K., Buddha-Nature and Emptiness, p. 150. "One problem with Jayānanda’s position is that, having asserted that the Buddha-nature doctrine is provisional, he utilizes it as an authoritative teaching for establishing the single-vehicle theory, which he takes to be a definitive teaching." Kano, K., Buddha-Nature and Emptiness, p. 152.
PosEmptyLumin	Tathāgatagarbha was Taught Merely to Encourage Sentient Beings to Enter the Path
PosEmptyLuminNotes	"...He states that Buddha-nature was taught in order to attract those who fear emptiness. Kano, K., Buddha-Nature and Emptiness, pp. 150-151.
PosSvataPrasa	Prāsaṅgika (ཐལ་འགྱུར་)
PosSvataPrasaNotes	Kano, K., Buddha-Nature and Emptiness, p. 148. Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 14.
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Along with Yogācāra, it is one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Nāgārjuna around the second century CE, it is rooted in the Prajñāpāramitā Sūtras, though its initial exposition was presented in Nāgārjuna's Mūlamadhyamakakārikā.

The Ultimate Continuum, or Gyü Lama, is often used as a short title in the Tibetan tradition for the key source text of buddha-nature teachings called the Ratnagotravibhāga of Maitreya/Asaṅga, also known as the Mahāyānottaratantraśāstra.

Refers to something that is taught for a specific reason, rather than because it is entirely true.

The state of being empty of an innate nature due to a lack of independently existing characteristics.

Refers to something that is taught for a specific reason, rather than because it is entirely true.

Along with Madhyamaka, it was one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Asaṅga and Vasubandhu around the fourth century CE, many of its central tenets have roots in the Saṃdhinirmocanasūtra and the so-called third turning of the dharma wheel (see tridharmacakrapravartana).

Along with Yogācāra, it is one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Nāgārjuna around the second century CE, it is rooted in the Prajñāpāramitā Sūtras, though its initial exposition was presented in Nāgārjuna's Mūlamadhyamakakārikā.