Rgyal tshab rje dar ma rin chen

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རྒྱལ་ཚབ་རྗེ་དར་མ་རིན་ཆེན་
Wylie rgyal tshab rje dar ma rin chen
English Phonetics Gyaltsap Je Darma Rinchen
Gyaltsab je.jpg
Other names
  • རྒྱལ་ཚབ་རྗེ་
  • དགའ་ལྡན་ཁྲི་པ་༠༢་
  • rgyal tshab rje
  • dga' ldan khri pa 02
Alternate names
  • Ganden Tripa, 2nd
Dates
Birth:   1364
Death:   1432
Place of birth:   myang stod ri nang (gtsang)


Tibetan calendar dates

Dates of birth
Day
Month
Gender Male
Element Wood
Animal Dragon
Rab Jyung 6
About
Religious Affiliation
Geluk
Teachers
Tsong kha pa · Red mda' ba gzhon nu blo gros
Students
'jam dbyangs chos rje bkra shis dpal ldan · Dalai Lama, 1st · mkhas grub rje · 'dul 'dzin grags pa rgyal mtshan
Biographical information
Alternative birth date 1362.
  • one of the two chief disciples of tsong kha pa and his first successor on the seat of dga' ldan, 1419-1431.
dga' ldan dgon pa dang brag yer pa'i lo rgyus (p. 58)
  • birth 1364 at ri nang (nyang stod)
  • Assumes Office 1419 Dga' ldan khri at dga' ldan dgon (stag rtse rdzong)
  • Leaves Office 1431 Dga' ldan khri at dga' ldan dgon (stag rtse rdzong)
  • death 1432
  • Took the degree of dka' bcu pa at sa skya, gsang phu, and rtsed thang.
debated against rong ston and against g.yag phrug pa.
1419: came to the throne of dga' ldan and served ll years.
gsung 'bum in 8 volumes.
Links
BDRC Link
https://www.tbrc.org/#!rid=P65
Treasury of Lives Link
https://treasuryoflives.org/biographies/view/Gyeltsab-Darma-Rinchen/9095
Wiki Pages


Buddha Nature Project
Person description or short bio

Expand to see this person's philosophical positions on Buddha-nature.

Is Buddha-nature considered definitive or provisional?
Position: Definitive
Notes: "So, Gyeltsap claims that both the Madhyamakāvatāra and the Uttaratantra explain the same meaning of ultimate truth. Hence, they are both definitive works that explicate the intention of the middle wheel." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 107.
All beings have Buddha-nature
Position: Qualified Yes
If "Qualified", explain: "Gyeltsap thus shows that ultimately both buddhas and sentient beings share the same suchness of mind which is the ultimate nature of mind that is free from natural defilements. Because of this he argues that all sentient beings have tathāgata-essence, and it is through this that he establishes the connection between tathāgata-essence and the concept of one-vehicle, the notion that ultimately there is only the final goal of buddhahood."
Notes: Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 99.
Which Wheel Turning
Position: Second Turning
Notes: "So, Gyeltsap claims that both the Madhyamakāvatāra and the Uttaratantra explain the same meaning of ultimate truth. Hence, they are both definitive works that explicate the intention of the middle wheel." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 107.
Yogācāra vs Madhyamaka
Position: Madhyamaka
Notes: *"In his Uttaratantra commentary, Gyeltsap shows the strong influence of Tsongkhapa's Illuminating the Thoughts of the Madhyamaka. He criticizes those who propose that the Uttaratantra is a Cittamātra text, arguing that it explicates the ultimate truth presented in the Prāsaṅgika-Madhyamaka." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 98.
  • "Gyeltsap says, "It is not to be asserted that Ācārya Asaṅga is described as a proponent of Vijñāptimātratā; otherwise it would completely contradict his detailed explanation of the one final vehicle and the presentation of subtle emptiness in his Uttaratantra commentary." Gyeltsap argues that the emptiness explained in the Uttaratantra and its commentary by Asaṅga is subtle emptiness, and it does not differ from the emptiness that is delineated in the Prajñāpāramitāsūtras." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 100.
Zhentong vs Rangtong
Position: Rangtong
Notes:
Promotes how many vehicles?
Position: 1
Notes: "Gyeltsap thus shows that ultimately both buddhas and sentient beings share the same suchness of mind which is the ultimate nature of mind that is free from natural defilements. Because of this he argues that all sentient beings have tathāgata-essence, and it is through this that he establishes the connection between tathāgata-essence and the concept of one-vehicle, the notion that ultimately there is only the final goal of buddhahood." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 99.
Analytic vs Meditative Tradition
Position:
Notes:
What is Buddha-nature?
Position: Tathāgatagarbha as the Emptiness That is a Non-implicative Negation (without enlightened qualities)
Notes: "In brief, Gyeltsap argues that buddha-nature, or tathāgata-essence, does not refer to a fully enlightened entity covered by adventitious defilements. Rather it is the same as the emptiness of inherent existence that is explicated in texts such as the Prajñāpāramitāsūtras and Madhyamakāvatāra." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 106.
Svātantrika (རང་རྒྱུད་) vs Prāsaṅgika (ཐལ་འགྱུར་པ་)
Position: Prāsaṅgika (ཐལ་འགྱུར་)
Notes: *"In his Uttaratantra commentary, Gyeltsap shows the strong influence of Tsongkhapa's Illuminating the Thoughts of the Madhyamaka. He criticizes those who propose that the Uttaratantra is a Cittamātra text, arguing that it explicates the ultimate truth presented in the Prāsaṅgika-Madhyamaka." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 98.
  • "In arguing that the emptiness expounded in the Prajñāpāramitāsūtras and the tathāgata-essence explicated in the Uttaratantra are the same, Gyeltsap accords the status to the Uttaratantra equal to that of Nāgārjuna's Mūlamadhyamakakārikā, Candrakīrti's Madhyamakāvatāra, and other Madhyamaka treatises which present the ultimate view of Prāsaṅgika-Madhyamaka." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 100.
Causal nature of the vajrapāda
Position: