Vibhūticandra

Vibhūticandra on the DRL

Classical Indian Authors

རྣལ་འབྱོར་ཟླ་བ་

Wylie	rnal 'byor zla ba
Romanized Sanskrit	Vibhūticandra
English Phonetics	Vibhūticandra

Dates

Birth:	1170
Death:	1230
Place of birth:	India

Tibetan calendar dates

Dates of birth

Day
Month
Gender
Element
Animal
Rab Jyung

Dates of passing

Day
Month
Gender
Element
Animal
Rab Jyung

Contact information

Website:	Tibetan Buddhist Encyclopedia

About

Teachers

Śākyaśrībhadra

Biographical Information

A 12th to 13th century Indian scholar that, like his teacher Śākyaśrībhadra, was active in Tibet. He wrote several works that are preserved in Tibetan translation, including a commentary on the Bodhicaryāvatāra in which he is also recorded as the translator.

Links

BDRC Link (P0RK496)

https://www.tbrc.org/#!rid=P0RK496

Wiki Pages

• Vibhūticandra on the DRL
• Vibhūticandra on the LIB
• Vibhūticandra on the BNW

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:
Notes:
All beings have Buddha-nature
Position:
If "Qualified", explain:
Notes:
Which Wheel Turning
Position:
Notes:
Yogācāra vs Madhyamaka
Position:
Notes:
Zhentong vs Rangtong
Position:
Notes:
Promotes how many vehicles?
Position:
Notes:
Analytic vs Meditative Tradition
Position:
Notes:
What is Buddha-nature?
Position:
Notes:
Svātantrika (རང་རྒྱུད་) vs Prāsaṅgika (ཐལ་འགྱུར་པ་)
Position:
Notes:
Causal nature of the vajrapāda
Position:

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.

The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature.

The state of being empty of self, which references the lack of inherent existence in relative phenomena.

Tsen Khawoche's "meditative tradition" of exegesis of the Uttaratantra; it is one of two major Tibetan traditions of exegesis, both stemming from students of Sajjana.