Bu ston rin chen grub

 

PersonType	Category:Classical Tibetan Authors
MainNamePhon	Butön Rinchen Drup
MainNameTib	བུ་སྟོན་རིན་ཆེན་གྲུབ་
MainNameWylie	bu ston rin chen grub
SortName	Butön Rinchen Drup
AltNamesWylie	bu ston kha che  ·  bu ston thams cad mkhyen pa
AltNamesOther	Buton Khache  ·  Butön Tamche Khyenpa  ·  Rinchen Drub
YearBirth	1290
YearDeath	1364
BornIn	khro phu (gtsang)
TibDateGender	Male
TibDateElement	Iron
TibDateAnimal	Tiger
TibDateRabjung	5
ReligiousAffiliation	Sakya
ClassicalProfAff	Zhalu Monastery (zhwa lu)
ClassicalOtherProfAff	Ripuk Hermitage (ri phug)
StudentOf	Kazhipa Drakpa Zhönu
TeacherOf	sgra tshad pa rin chen rnam rgyal  ·  phyogs las rnam rgyal  ·  bcu gnyis gsar ma grags pa shes rab  ·  gangs dkar bla ma rin chen bzang po  ·  'jam dbyangs grags pa rgyal mtshan  ·  g.yung ston rdo rje dpal bzang po  ·  g.yag sde paN chen  ·  Jangchup Tsemo
BDRC	https://www.tbrc.org/#!rid=P155
Treasury of Lives	http://treasuryoflives.org/biographies/view/Buton-Rinchen-Drub/2845
IsInGyatsa	No
PosBuNayDefProv	Provisional
PosBuNayDefProvNotes	"Just as the Gelugpas, The Ornament That Illuminates and Beautifies the Tathāgata Heart, by Butön Rinchen Drub (1290–1364), holds the teachings on buddha nature to be of expedient meaning." Karl Brunnhölzl, When the Clouds Part, p. 67. "Bu-ston explicitly takes the Buddha-nature doctrine to be provisional (neyārtha). Kano, K., Buddha-Nature and Emptiness, p. 364
PosAllBuddha	Qualified No
PosAllBuddhaNote	Only Buddhas
PosAllBuddhaMoreNotes	"Taking the reverse position of the Gelugpas on this, both Butön and his student and commentator Dratsépa Rinchen Namgyal (1318–1388) identify the actual tathāgata heart as being solely the final fruition of buddhahood." Karl Brunnhölzl, When the Clouds Part, p. 67. "Bu-ston and his disciple sGra-tshad-pa assert that Buddha-nature should be understood only in its resultant aspect, namely as only the dharmakāya of a buddha." Kano, K., Buddha-Nature and Emptiness, p. 343.
PosYogaMadhya	Yogācāra
PosYogaMadhyaNotes	In line with his assertion that these teachings are merely provisional he claims, "The general basis of intention of the teachings on buddha nature is the ālaya-consciousness, which refers to the sheer cause of buddhahood." Karl Brunnhölzl, When the Clouds Part, p. 868.
PosZhenRang	Rangtong
PosZhenRangNotes	Though he didn't explicitly equate his position with Rangtong, he was certainly a vocal opponent of Dölpopa and his Zhentong view.
PosAnalyticMedit	Analytic Tradition
PosAnalyticMeditNotes	Though he differed from Ngok on certain issues, he was more in line with his approach than that of Tsen Khawoche.
PosEmptyLumin	Tathāgatagarbha as the Resultant State of Buddhahood
PosEmptyLuminNotes	Specifically, he sees buddha-nature as referring only to the dharmakāya of a fully enlightened buddha. "Taking the reverse position of the Gelugpas on this, both Butön and his student and commentator Dratsépa Rinchen Namgyal (1318–1388) identify the actual tathāgata heart as being solely the final fruition of buddhahood." Karl Brunnhölzl, When the Clouds Part, p. 67. "Bu-ston and his disciple sGra-tshad-pa assert that Buddha-nature should be understood only in its resultant aspect, namely as only the dharmakāya of a buddha." Kano, K., Buddha-Nature and Emptiness, p. 343.
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The Sakya tradition developed in the eleventh century in the Khön family of Tsang, which maintained an imperial-era lineage of Vajrakīla and which adopted a new teaching from India known as Lamdre.

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

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

The disciples of the Buddha who aspire to attain individual liberation or nirvāṇa. The final goal of the Hearers is to become an arhat, a state in which one has totally eliminated the inner problems of attachment, hatred and ignorance, the main causes for rebirth in this cycle of existence. There are four stages of a śrāvaka path including eight phases.

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).

A neutral base consciousness that is posited as the storehouse for the seeds of past karmic actions in which they remain in a latent state until the circumstances arise for them to ripen as karmic consequences.

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

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.

Ngok Lotsāwa Loden Sherab's "analytic tradition" of exegesis of the Uttaratantra; one of two major Tibetan traditions of exegesis, both stemming from students of Sajjana.