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{{Person
{{Person
|PersonType=Classical Tibetan Authors; Tertons
|HasDrlPage=Yes
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|MainNamePhon=Third Karmapa Rangjung Dorje
|SortName=Karmapa, 3rd
|MainNameTib=རང་བྱུང་རྡོ་རྗེ་
|MainNameWylie=rang byung rdo rje
|MainNameWylie=rang byung rdo rje
|MainNameTib=རང་བྱུང་རྡོ་རྗེ་
|bio=The Third Karmapa, Rangjung Dorje, was a prominent Karma Kagyu hierarch who also held Nyingma and Chod lineages. He was likely the first man to carry the title of Karmapa, following his identification by Orgyenpa Rinchen Pel as the reincarnation of Karma Pakshi, whom Orgyenpa posthumously identified as the reincarnation of Dusum Khyenpa. He spent much of his life traveling across Tibet and made two visits to the Yuan court in China. ([http://treasuryoflives.org/biographies/view/Third-Karmapa-Rangjung-Dorje/9201 Read more at the source: Treasury of Lives])
|MainNamePhon=Third Karmapa Rangjung Dorje
|PersonType=Classical Tibetan Authors; Tertons; Tulkus
|images=File:Choje Rangjung Dorje.jpg
File:Rangjung Dorje.jpg{{!}}[http://www.himalayanart.org/items/61022 Himalayan Art Resources]
|BdrcLink=https://www.tbrc.org/#!rid=P66
|BdrcPnum=66
|TolLink=http://treasuryoflives.org/biographies/view/Third-Karmapa-Rangjung-Dorje/9201
|tolExcerpt=The Third Karmapa, Rangjung Dorje, was a prominent Karma Kagyu hierarch who also held Nyingma and Chod lineages. He was likely the first man to carry the title of Karmapa, following his identification by Orgyenpa Rinchen Pal as the reincarnation of Karma Pakshi, whom Orgyenpa posthumously identified as the reincarnation of Dusum Khyenpa. He spent much of his life traveling across Tibet and made two visits to the Yuan court in China.
|HarLink=https://www.himalayanart.org/search/set.cfm?setID=4741
|AltNamesWylie=karma pa gsum pa
|AltNamesWylie=karma pa gsum pa
|AltNamesTib=ཀརྨ་པ་གསུམ་པ་
|AltNamesTib=ཀརྨ་པ་གསུམ་པ་
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|EmanationOf=Karmapa, 2nd
|EmanationOf=Karmapa, 2nd
|Incarnations=Karmapa, 4th
|Incarnations=Karmapa, 4th
|StudentOf=o rgyan pa rin chen dpal; rig 'dzin ku mA ra rA dza; Pad+ma las 'brel rtsal; Rgyal sras legs pa;
|StudentOf=o rgyan pa rin chen dpal; rig 'dzin ku mA ra rA dza; Pad+ma las 'brel rtsal; Rgyal sras legs pa
|TeacherOf=klong chen rab 'byams; Rgyal sras legs pa; G.yung ston rdo rje dpal bzang po; g.yag sde paN chen; Shamarpa, 1st;
|TeacherOf=klong chen rab 'byams; Rgyal sras legs pa; G.yung ston rdo rje dpal bzang po; g.yag sde paN chen; Shamarpa, 1st
|BiographicalInfo=Important master of the karma kaM tshang tradition  
|BiographicalInfo=Important master of the karma kaM tshang tradition  
*He is regarded as the first of the incarnation lamas in tibet, since he became widely recognized as the embodiment of karma pak+Si.
*He is regarded as the first of the incarnation lamas in tibet, since he became widely recognized as the embodiment of karma pak+Si.
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*After the prince's demise, his elder brother brought him to sman rtse.
*After the prince's demise, his elder brother brought him to sman rtse.
*According to the bod kyi gal che'i lo rgyus he died at 56.
*According to the bod kyi gal che'i lo rgyus he died at 56.
|BdrcLink=https://www.tbrc.org/#!rid=P66
|BnwShortPersonBio=The Third Karmapa, Rangjung Dorje, was a prominent Karma Kagyu hierarch who also held Nyingma and Chod lineages. He was likely the first man to carry the title of Karmapa, following his identification by Orgyenpa Rinchen Pal as the reincarnation of Karma Pakshi, whom Orgyenpa posthumously identified as the reincarnation of Dusum Khyenpa. He spent much of his life traveling across Tibet and made two visits to the Yuan court in China.
|TolLink=http://treasuryoflives.org/biographies/view/Third-Karmapa-Rangjung-Dorje/9201
|HarLink=https://www.himalayanart.org/search/set.cfm?setID=4741
|images=File:Rangjung Dorje.jpg{{!}}[http://www.himalayanart.org/items/61022 Himalayan Art Resources]
|BnwShortPersonBio=The Third Karmapa, Rangjung Dorje, was a prominent Karma Kagyu hierarch who also held Nyingma and Chod lineages. He was likely the first man to carry the title of Karmapa, following his identification by Orgyenpa Rinchen Pel as the reincarnation of Karma Pakshi, whom Orgyenpa posthumously identified as the reincarnation of Dusum Khyenpa. He spent much of his life traveling across Tibet and made two visits to the Yuan court in China.
|BnwPersonEssay=The Third Karmapa’s commentary on the ''Dharmadharmatāvibhāga'' ’s concluding examples for the nature of the fundamental change explains the following.
 
::Examples for the fundamental change are space, gold, water, and so on.
 
For example, space is nothing but pure by nature. Therefore, by virtue of certain conditions (such as fog or mist), in the world, one can observe the statements "The sky is not pure" and "It is pure," [when] it is clear and free [from these conditions]. However, it is not suitable to claim such because of a change of the nature of space. With its own nature’s being pure, empty, and unconditioned, it is indeed not in order for it to either become pure by virtue of itself or become pure by virtue of something else. Nevertheless, mistaken minds that connect mere conventional terms to it cling to space as being pure and impure, [but] this is nothing but an error. Likewise, though it may appear as if the naturally pure nature of phenomena—the perfect [nature]—has become free from the fog and mist of conceptions, it is not asserted that this perfect [nature] changes [in any way]—it is absolutely without any arising or ceasing in terms of itself, others, both, or neither.
 
In the same way, the fact of gold’s remaining in its state of being immaculate is not changed by any stains, and the fact of water’s remaining clear and moist is not changed in its nature, even if it becomes associated with sullying factors, [such as] silt. Likewise, all that happens to the unmistaken path and the pure dharmas is that they just become associated with stains and sullying factors through the conceptions of ignorance, but it is not asserted that these uncontaminated dharmas [the path and the pure dharmas entailed by cessation] change. Consequently, naturally luminous stainlessness is unconditioned and changeless. Therefore, though the nature of phenomena is referred to by the conventional term "fundamental change," it is also called "permanent."
 
The words "and so on" refer to its being like a buddha [statue’s] existing in the shroud of a [decaying] lotus, honey’s existing amid bees, a grain in its husks, gold in filth, a treasure in the earth, a tree’s [sprouting] from a fruit, a precious statue in tattered rags, a cakravartin in the belly of a destitute woman, and a golden statue in clay.
 
[In due order, the respective obscuring factors in these nine examples correspond to the following mental obscurations.] The four that consist of the three latencies of desire, hatred, and ignorance, as well as the intense rising of all [three] are the factors to be relinquished through cultivating the mundane paths. The ground of the latent tendencies of ignorance is the factor to be relinquished through the cognition of realizing the foundation of knowable objects. The [afflictive] factors to be relinquished through seeing are relinquished through the path of seeing. The [afflictive] factors to be relinquished through familiarization are relinquished through [the path of] familiarization. The cognitive obscurations of the impure bhūmis are relinquished through the two wisdoms of meditative equipoise and subsequent attainment. The cognitive obscurations of the pure [bhūmis] are relinquished through the vajra-like [samādhi].
 
Thus, [the corresponding obscured factors in the nine examples correspond to] the buddha heart, the [single] taste of the [profound] dharma, the essence of its meaning, natural luminosity, changelessness, the unfolding of wisdom, the dharmakāya, the sāmbhogikakāya, and the nairmāṇikakāya, [all of which] represent the pure unchanging and spontaneously present nature. These [examples and their meanings] are found in the ''Uttaratantra'' and the ''Tathāgatagarbhasūtra''. [The ''Uttaratantra'' also says]:
 
::There is nothing to be removed from it
::And not the slightest to be added.
::Actual reality is to be seen as it really is—
::Whoever sees actual reality is liberated.
 
::The basic element is empty of what is adventitious,
::Which has the characteristic of being separable.
::It is not empty of the unsurpassable dharmas,
::Which have the characteristic of being inseparable.
 
This teaches the defining characteristics of the emptiness endowed with all supreme aspects, free from the extremes of superimposition and denial.<ref>Rang byung rdo rje 2006b, 610–13. The last sentence here corresponds to the almost identical passage in RGVV on the above two verses from the ''Uttaratantra'' (J76; D4025, fol. 114ba.4).</ref>
 
The same author’s commentary on verse 17 of Nāgārjuna’s ''Dharmadhātustava'' also quotes our verse in question, but interestingly uses Nāgārjuna’s ''Pratītysamutpādahṛdaya'' as its source.
 
Therefore, in order to teach the conventional terms of cause and result with regard to this dharmadhātu, [lines 17ab] say:
 
::This basic element, which is the seed,
::Is held to be the basis of all dharmas.
 
The basis of all uncontaminated qualities is the naturally pure dharmadhātu. This is also the seed and the basic element [for awakening]. As [Asaṅga’s] commentary on the ''Uttaratantra'' says:
 
::Here, the meaning of "dhātu" is the meaning of "cause."<ref>J72.</ref>
 
The ''Uttaratantra'' ’s chapter on awakening states:
 
:::Just as space, which is not a cause,
:::Is the cause for forms, sounds, smells,
:::Tastes, tangible objects, and phenomena
:::To be seen, heard, and so on,
 
:::Likewise, on account of being unobscured,
:::The two kāyas are the cause
:::For the arising of uncontaminated qualities
:::Within the objects of the faculties of the wise.<ref>II.27–28.</ref>
 
For this reason, due to the obscurations of mind, mentation, and consciousness gradually becoming pure, [the dharmadhātu’s] own stainless qualities appear. Hence, this is taught as "attaining great awakening." In order to demonstrate that, [lines 17cd say]:
 
:::Through its purification step by step,
:::The state of buddhahood we will attain.
 
However, there is nothing to be newly attained from something extrinsic [to the dharmadhātu], nor are there any obscurations other than being caught up in our own discriminating notions to be relinquished.
 
Therefore, these discriminating notions’ own essence is that they, just like a mirage, lack any nature of their own. To directly realize this lack for what it is and to realize and reveal the basic nature of the naturally luminous dharmakāya—the perfect [nature]—as just this perfect [nature] means to have gone to the other shore, since it cannot be gauged by the mind of any naive being. This is stated in master [Nāgārjuna]’s text on dependent origination:
 
:::There is nothing to be removed from it
:::And not the slightest to be added.
:::Actual reality is to be seen as it really is—
:::Who sees actual reality is liberated.<ref>Rang byung rdo rje 2006c, 31–32.</ref> - ([[Karl Brunnhölzl]], ''[[When the Clouds Part]]'' pp. 917-920)
<br><br>
<big>'''Notes'''</big>
<references/>
|PosBuNayDefProv=Definitive
|PosBuNayDefProv=Definitive
|PosBuNayDefProvNotes=[[Wangchuk, Tsering]], [[Uttaratantra in the Land of Snows]] p. 30.
|BuNayDefProvComplex=No
|PosBuNayDefProvNotes="Furthermore, the Third Karmapa composed a summary of the ''Uttaratantra'' in accordance with the meditative tradition, which establishes the ''Uttaratantra'' as a definitive text included in the last wheel of the Buddha's teachings." [[Wangchuk, Tsering]]. ''[[Uttaratantra in the Land of Snows]]'', pp. 30-31.
|PosAllBuddha=Qualified Yes
|PosAllBuddha=Qualified Yes
|PosAllBuddhaNote="Rangjung Dorjé says in accordance with RGV I.27-28 that only the dharmakāya of all buddhas truly abides in sentient beings. The form kāyas are then explained as the outflow of the Dharma teachings on the level of the fruit, which corresponds to the pertinent passages in the first and third chapters of the Ratnagotravibhãga."
|PosAllBuddhaNote="Rangjung Dorjé says in accordance with RGV I.27-28 that only the dharmakāya of all buddhas truly abides in sentient beings. The form kāyas are then explained as the outflow of the Dharma teachings on the level of the fruit, which corresponds to the pertinent passages in the first and third chapters of the ''Ratnagotravibhāga''."
|PosAllBuddhaMoreNotes=[[Mathes, K.]], [[A Direct Path to the Buddha Within]], p. 72.
|PosAllBuddhaMoreNotes=[[Mathes, K.]], ''[[A Direct Path to the Buddha Within]]'', p. 72.
|PosWheelTurn=Third Turning
|PosWheelTurn=Third Turning
|PosWheelTurnNotes=Though his interpretation is combined with Mahamudra and Dzogchen perspectives and supported by Tantric scriptures. See quote below.
|BuNayWheelTurnComplex=No
|PosWheelTurnNotes="Furthermore, the Third Karmapa composed a summary of the ''Uttaratantra'' in accordance with the meditative tradition, which establishes the ''Uttaratantra'' as a definitive text included in the last wheel of the Buddha's teachings." [[Wangchuk, Tsering]]. ''[[Uttaratantra in the Land of Snows]]'', pp. 30-31.
|PosYogaMadhya=Yogācāra
|PosYogaMadhya=Yogācāra
|BuNayYogaMadhyaComplex=No
|PosYogaMadhyaNotes=*"To sum up, in his explanation of buddha nature, Rangjung Dorjé combines three different strands of interpretations:
|PosYogaMadhyaNotes=*"To sum up, in his explanation of buddha nature, Rangjung Dorjé combines three different strands of interpretations:
1. The mahāmudrā interpretation stemming from Saraha
1. The mahāmudrā interpretation stemming from Saraha.
2.The interpretation according to Asańgas Mahãyãnasamgraha
2.The interpretation according to Asaṅga's ''Mahāyānasaṁgraha''.
3.The dzogchen interpretation
3.The dzogchen interpretation.
In other words, for Rangjung Dorjé, well-founded mahāmudrā and dzogchen explanations need be combined with Asańgas Yogācãra distinction." [[Mathes, K.]], [[A Direct Path to the Buddha Within]], p. 65.
In other words, for Rangjung Dorjé, well-founded mahāmudrā and dzogchen explanations need be combined with Asaṅgas Yogācāra distinction." [[Mathes, K.]], ''[[A Direct Path to the Buddha Within]]'', p. 65.
*See also [[Wangchuk, Tsering]] [[Uttaratantra in the Land of Snows]] p. 30.
*See also [[Wangchuk, Tsering]]. ''[[Uttaratantra in the Land of Snows]]'', p. 30.
|PosZhenRang=Zhentong
|PosZhenRang=Zhentong
|PosZhenRangNotes=*He never actually uses this term, so this is a later attribution, imputed on to his exegesis of the RGV and other works by his commentators such as Karma phrin las pa and eventually Kongtrul, which is labeled the Zhentong Tradition of the Karma Kagyu, which differs considerably from Dolpopa's tradition. [[Mathes, K.]], [[A Direct Path to the Buddha Within]], pp. 54-57.
|BuNayZhenRangComplex=No
*For more on the difference between Karmapa 3 and Dolpopa see [[Mathes, K.]], [[A Direct Path to the Buddha Within]], p. 69-70.
|PosZhenRangNotes=*He never actually uses this term, so this is a later attribution imputed on to his exegesis of the RGV and other works by his commentators such as Karma Trinlepa and eventually Kongtrul, which is labeled the Zhentong Tradition of the Karma Kagyu, which differs considerably from Dölpopa's tradition. See [[Mathes, K.]], ''[[A Direct Path to the Buddha Within]]'', pp. 54-57.
*See also [[Brunnhölzl, K.]], [[Luminous Heart]], pp. 95-109.
*For more on the difference between the Third Karmapa and Dölpopa see [[Mathes, K.]], ''[[A Direct Path to the Buddha Within]]'', p. 69-70.
*See also [[Brunnhölzl, K.]], ''[[Luminous Heart]]'', pp. 95-109.
|BuNayVehiclesComplex=No
|PosAnalyticMedit=Meditative Tradition
|PosAnalyticMedit=Meditative Tradition
|PosAnalyticMeditNotes=[[Wangchuk, Tsering]] [[Uttaratantra in the Land of Snows]] p. 30.
|BuNayAnalyticMeditComplex=No
|PosEmptyLumin=Tathagatagarbha as Mind's Luminous Nature
|PosAnalyticMeditNotes="Furthermore, the Third Karmapa composed a summary of the ''Uttaratantra'' in accordance with the meditative tradition, which establishes the ''Uttaratantra'' as a definitive text included in the last wheel of the Buddha's teachings." [[Wangchuk, Tsering]]. ''[[Uttaratantra in the Land of Snows]]'', pp. 30-31.
|PosEmptyLuminNotes=*"The tathāgata heart is mind’s luminous ultimate nature or nondual wisdom, which is the basis of everything in saṃsāra and nirvāṇa. Its essence is empty, its nature is lucid, and its display is unimpeded (this is also how the nature of the mind is presented in the Mahāmudrā tradition, and the Karmapa’s commentary on the Dharmadhātustava indeed equates the tathāgata heart with Mahāmudrā)." [[Brunnhölzl, K.]], [[When the Clouds Part]], p. 72.
|PosEmptyLumin=Tathāgatagarbha as Mind's Luminous Nature
*Another take on this is found in [[Mathes, K.]], [[A Direct Path to the Buddha Within]], pp. 51-54, in which he seems to suggest that his views are more inclined to view it as the dharmadhatu, which is equivalent to Dharmakaya.
|BuNayEmptyLuminComplex=No
|PosEmptyLuminNotes=*"The tathāgata heart is mind’s luminous ultimate nature or nondual wisdom, which is the basis of everything in saṃsāra and nirvāṇa. Its essence is empty, its nature is lucid, and its display is unimpeded (this is also how the nature of the mind is presented in the Mahāmudrā tradition, and the Karmapa’s commentary on the ''Dharmadhātustava'' indeed equates the tathāgata heart with Mahāmudrā)." [[Brunnhölzl, K.]], ''[[When the Clouds Part]]'', p. 72.
*Another take on this is found in [[Mathes, K.]], ''[[A Direct Path to the Buddha Within]]'', pp. 51-54, in which he seems to suggest that his views are more inclined to view it as the dharmadhātu, which is equivalent to dharmakāya.
*"This becomes clear from an answer to a rhetorical question in the autocommentary of the Zab mo nang gi don:
*"This becomes clear from an answer to a rhetorical question in the autocommentary of the Zab mo nang gi don:
Question: How are the properties of purification produced?
Question: How are the properties of purification produced?
They are supported by buddha nature, [inasmuch as] it is the dharmakāya of the above-mentioned purity of mind." [[Mathes, K.]], [[A Direct Path to the Buddha Within]], p. 58
They are supported by buddha nature, [in as much as] it is the dharmakāya of the above-mentioned purity of mind." [[Mathes, K.]], ''[[A Direct Path to the Buddha Within]]'', p. 58.
|IsInGyatsa=Yes
|IsInGyatsa=Yes
|GyatsaNameWylie=karma pa gsum pa rang byung rdo rje
|GyatsaNameWylie=karma pa gsum pa rang byung rdo rje

Latest revision as of 16:00, 25 May 2021

Choje Rangjung Dorje.jpg Himalayan Art Resources
PersonType Category:Classical Tibetan Authors
Category:Tertons
Category:Tulkus
MainNamePhon Third Karmapa Rangjung Dorje
MainNameTib རང་བྱུང་རྡོ་རྗེ་
MainNameWylie rang byung rdo rje
SortName Karmapa, 3rd
AltNamesTib ཀརྨ་པ་གསུམ་པ་
AltNamesWylie karma pa gsum pa
AltNamesOther Karmapa, 3rd
bio The Third Karmapa, Rangjung Dorje, was a prominent Karma Kagyu hierarch who also held Nyingma and Chod lineages. He was likely the first man to carry the title of Karmapa, following his identification by Orgyenpa Rinchen Pel as the reincarnation of Karma Pakshi, whom Orgyenpa posthumously identified as the reincarnation of Dusum Khyenpa. He spent much of his life traveling across Tibet and made two visits to the Yuan court in China. (Read more at the source: Treasury of Lives)
BiographicalInfo Important master of the karma kaM tshang tradition
  • He is regarded as the first of the incarnation lamas in tibet, since he became widely recognized as the embodiment of karma pak+Si.
  • He was installed first at karma dgon and then established at kam po gnas nang.
  • He is famed for the building of the iron bridge over the sog chu.
  • In 1331 he was invited to court by the yuan emperor and received by prince rat+na shrI.
  • After the prince's demise, his elder brother brought him to sman rtse.
  • According to the bod kyi gal che'i lo rgyus he died at 56.
YearBirth 1284
YearDeath 1339
BornIn tsa phu gangs zhur mo
TibDateGender Male
TibDateElement Wood
TibDateAnimal Monkey
TibDateRabjung 5
ReligiousAffiliation Karma Kagyu
EmanationOf Second Karmapa Karma Pakshi
StudentOf o rgyan pa rin chen dpal  ·  rig 'dzin ku mA ra rA dza  ·  Pema Ledrel Tsal  ·  Gyalse Lekpa
TeacherOf klong chen rab 'byams  ·  Gyalse Lekpa  ·  Yungtön Dorje Pal  ·  g.yag sde paN chen  ·  First Shamarpa Drakpa Senge
BDRC https://www.tbrc.org/#!rid=P66
Treasury of Lives http://treasuryoflives.org/biographies/view/Third-Karmapa-Rangjung-Dorje/9201
Himalayan Art Resources https://www.himalayanart.org/search/set.cfm?setID=4741
IsInGyatsa Yes
GyatsaNameTib ཀརྨ་པ་གསུམ་པ་རང་བྱུང་རྡོ་རྗེ་
GyatsaNameWylie karma pa gsum pa rang byung rdo rje
GyatsaBioStartPage 702
GyatsaBioEndPage 703
GyatsaBioStartFolio 181b4
GyatsaBioEndFolio 182a4
GyatsaBioTib སྐལ་བཟང་སངས་རྒྱས་དྲུག་པ་སེང་གེའི་རྣམ་འཕྲུལ་འཇིག་རྟེན་དབང་ཕྱུག་ཀརྨ་པ་གསུམ་པ་རང་བྱུང་རྡོ་རྗེའི་རྣམ་པར་ཐར་པ་ནི་ཡོངས་སུ་གྲགས་པ་ལྟར་ལ། བྱེ་བྲག་དག་སྣང་གི་བཀའ་བབ་ཚུལ་ནི། ས་སྤྱོད་གསུང་གི་འཁོར་ལོ་འོག་མིན་ཀརྨའི་ཡང་དབེན་དེང་སང་རི་བར་གྲགས་པའི་གནས་དེར་ཐུགས་དམ་ལ་བཞུགས་པའི་སྐབས་ཤར་ཕྱོགས་ཀྱི་ནམ་མཁར་མཁས་པ་བི་མ་ལ་དངོས་སུ་བྱོན་ནས་མཛོད་སྤུར་ཐིམ་པའི་རྐྱེན་གྱིས། བི་མ་སྙིང་ཐིག་ཆེན་མོའི་ཚིག་དོན་མ་ལུས་པ་ཐུགས་ལ་ཤར་ནས་གདམས་ངག་གི་རྩ་བ་རྡོ་རྗེའི་ཚིག་རྐང་དང་། སྨིན་གྲོལ་གྱི་ཡིག་ཆ་རྫོགས་པར་མཛད་ནས་སྤེལ་བའི་རྒྱུན་ད་ལྟའང་བཞུགས་པ་ཁོ་བོས་ཀྱང་ཐོབ། སློབ་དཔོན་ཆེན་པོ་པདྨའི་བྱིན་རླབས་ཀྱིས་རྩ་གསུམ་དྲིལ་སྒྲུབ་ཀྱི་གདམས་སྐོར་ཟབ་མོ་དགོངས་པའི་གཏེར་ལས་ཕྱུངས་པ་ཕྱིས་རྗེ་བརྒྱད་པ་མི་བསྐྱོད་རྡོ་རྗེས་ཐུགས་ཉམས་སུ་བཞེས་པས་དག་སྣང་ཉེ་བརྒྱུད་དུ་བྱུང་བ་ལྟར་ལོ་རྒྱུས་དང་། རྩ་ཚིག་ཡི་གེར་བཀོད། རྗེ་དགུ་པ་དབང་ཕྱུག་རྡོ་རྗེས་ལས་བྱང་དབང་ཆོག་རྒྱས་པར་བཀོད་པ་ལྟར་ཁོ་བོས་ཀྱང་དཔལ་ཀརྨ་པ་བཅུ་བཞི་པའི་བཀའ་དྲིན་ལས་ནོས་ཤིང་ཡིག་ཆའི་ཞབས་ཏོག་ཀྱང་སྤེལ་བ་སྟེ། འདི་ཉིད་ཕྱིས་རིག་འཛིན་ཆོས་རྗེ་གླིང་པའི་གཏེར་བྱོན་འཆི་མེད་རྩ་གསུམ་དྲིལ་སྒྲུབ་དང་ལྷ་སྔགས་ངོ་བོ་གཅིག་པས་བརྒྱུད་པའི་ཆུ་བོ་གཉིས་འདྲེས་སུའང་འགྱུར་རོ།
GyatsaBioWylie skal bzang sangs rgyas drug pa seng ge'i rnam 'phrul 'jig rten dbang phyug karma pa gsum pa rang byung rdo rje'i rnam par thar pa ni yongs su grags pa ltar la/_bye brag dag snang gi bka' bab tshul ni/_sa spyod gsung gi 'khor lo 'og min karma'i yang dben deng sang ri bar grags pa'i gnas der thugs dam la bzhugs pa'i skabs shar phyogs kyi nam mkhar mkhas pa bi ma la dngos su byon nas mdzod spur thim pa'i rkyen gyis/_bi ma snying thig chen mo'i tshig don ma lus pa thugs la shar nas gdams ngag gi rtsa ba rdo rje'i tshig rkang dang /_smin grol gyi yig cha rdzogs par mdzad nas spel ba'i rgyun da lta'ang bzhugs pa kho bos kyang thob/_slob dpon chen po pad+ma'i byin rlabs kyis rtsa gsum dril sgrub kyi gdams skor zab mo dgongs pa'i gter las phyungs pa phyis rje brgyad pa mi bskyod rdo rjes thugs nyams su bzhes pas dag snang nye brgyud du byung ba ltar lo rgyus dang /_rtsa tshig yi ger bkod/_rje dgu pa dbang phyug rdo rjes las byang dbang chog rgyas par bkod pa ltar kho bos kyang dpal karma pa bcu bzhi pa'i bka' drin las nos shing yig cha'i zhabs tog kyang spel ba ste/_'di nyid phyis rig 'dzin chos rje gling pa'i gter byon 'chi med rtsa gsum dril sgrub dang lha sngags ngo bo gcig pas brgyud pa'i chu bo gnyis 'dres su'ang 'gyur ro
BnwShortPersonBio The Third Karmapa, Rangjung Dorje, was a prominent Karma Kagyu hierarch who also held Nyingma and Chod lineages. He was likely the first man to carry the title of Karmapa, following his identification by Orgyenpa Rinchen Pal as the reincarnation of Karma Pakshi, whom Orgyenpa posthumously identified as the reincarnation of Dusum Khyenpa. He spent much of his life traveling across Tibet and made two visits to the Yuan court in China.
PosBuNayDefProv Definitive
PosBuNayDefProvNotes "Furthermore, the Third Karmapa composed a summary of the Uttaratantra in accordance with the meditative tradition, which establishes the Uttaratantra as a definitive text included in the last wheel of the Buddha's teachings." Wangchuk, Tsering. Uttaratantra in the Land of Snows, pp. 30-31.
PosAllBuddha Qualified Yes
PosAllBuddhaNote "Rangjung Dorjé says in accordance with RGV I.27-28 that only the dharmakāya of all buddhas truly abides in sentient beings. The form kāyas are then explained as the outflow of the Dharma teachings on the level of the fruit, which corresponds to the pertinent passages in the first and third chapters of the Ratnagotravibhāga."
PosAllBuddhaMoreNotes Klaus-Dieter Mathes, A Direct Path to the Buddha Within, p. 72.
PosWheelTurn Third Turning
PosWheelTurnNotes "Furthermore, the Third Karmapa composed a summary of the Uttaratantra in accordance with the meditative tradition, which establishes the Uttaratantra as a definitive text included in the last wheel of the Buddha's teachings." Wangchuk, Tsering. Uttaratantra in the Land of Snows, pp. 30-31.
PosYogaMadhya Yogācāra
PosYogaMadhyaNotes
  • "To sum up, in his explanation of buddha nature, Rangjung Dorjé combines three different strands of interpretations:

1. The mahāmudrā interpretation stemming from Saraha. 2.The interpretation according to Asaṅga's Mahāyānasaṁgraha. 3.The dzogchen interpretation. In other words, for Rangjung Dorjé, well-founded mahāmudrā and dzogchen explanations need be combined with Asaṅgas Yogācāra distinction." Klaus-Dieter Mathes, A Direct Path to the Buddha Within, p. 65.

PosZhenRang Zhentong
PosZhenRangNotes
PosAnalyticMedit Meditative Tradition
PosAnalyticMeditNotes "Furthermore, the Third Karmapa composed a summary of the Uttaratantra in accordance with the meditative tradition, which establishes the Uttaratantra as a definitive text included in the last wheel of the Buddha's teachings." Wangchuk, Tsering. Uttaratantra in the Land of Snows, pp. 30-31.
PosEmptyLumin Tathāgatagarbha as Mind's Luminous Nature
PosEmptyLuminNotes
  • "The tathāgata heart is mind’s luminous ultimate nature or nondual wisdom, which is the basis of everything in saṃsāra and nirvāṇa. Its essence is empty, its nature is lucid, and its display is unimpeded (this is also how the nature of the mind is presented in the Mahāmudrā tradition, and the Karmapa’s commentary on the Dharmadhātustava indeed equates the tathāgata heart with Mahāmudrā)." Karl Brunnhölzl, When the Clouds Part, p. 72.
  • Another take on this is found in Klaus-Dieter Mathes, A Direct Path to the Buddha Within, pp. 51-54, in which he seems to suggest that his views are more inclined to view it as the dharmadhātu, which is equivalent to dharmakāya.
  • "This becomes clear from an answer to a rhetorical question in the autocommentary of the Zab mo nang gi don:

Question: How are the properties of purification produced? They are supported by buddha nature, [in as much as] it is the dharmakāya of the above-mentioned purity of mind." Klaus-Dieter Mathes, A Direct Path to the Buddha Within, p. 58.

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The Kagyu school traces its origin to the eleventh-century translator Marpa, who studied in India with Nāropa. Marpa's student Milarepa trained Gampopa, who founded the first monastery of the Kagyu order. As many as twelve subtraditions grew out from there, the best known being the Karma Kagyu, the Drikung, and the Drukpa.

The Nyingma, which is often described as the oldest tradition of Tibetan Buddhism, traces its origin to Padmasambhava, who is said to have visited Tibet in the eighth century.

Persons who have experience in meditation on the nature of the mind or emptiness are said to be able to remain in a meditative equipoise after death. Although they have stopped breathing and are clinically dead, they are said to be able to retain their body without decay, often with lustre and flexibility. They are believed to have actualised their buddha-nature at the time of death and attained the state of enlightenment.

Essence or the most basic, fundamental nature or natural state of being. It is often used as a synonym for rang bzhin.

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.

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.

Ratnagotravibhāga Mahāyānottaratantraśāstra

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).

Mahāmudrā refers to an advanced meditation tradition in Mahāyāna and Vajrayāna forms of Into-Tibetan Buddhism that is focused on the realization of the empty and luminous nature of the mind. It also refers to the resultant state of buddhahood attained through such meditation practice. In Tibet, this tradition is particularly associated with the Kagyu school, although all other schools also profess this tradition. The term also appears as part of the four seals, alongside dharmamūdra, samayamudrā, and karmamudrā.

Dzogchen is an advanced system of meditation techniques to reveal the innate state of perfection primarily, but not exclusively, espoused by the Nyingma Buddhist tradition and the Tibetan Bön tradition.

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.

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.

Literally, "without duality," it refers to that which is indivisible, in that it is not divided into two.

Mahāmudrā refers to an advanced meditation tradition in Mahāyāna and Vajrayāna forms of Into-Tibetan Buddhism that is focused on the realization of the empty and luminous nature of the mind. It also refers to the resultant state of buddhahood attained through such meditation practice. In Tibet, this tradition is particularly associated with the Kagyu school, although all other schools also profess this tradition. The term also appears as part of the four seals, alongside dharmamūdra, samayamudrā, and karmamudrā.

The fundamental expanse from which all phenomena emerge.

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