Phywa pa chos kyi seng+ge: Difference between revisions

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|TolLink=https://treasuryoflives.org/biographies/view/Chapa-Chokyi-Sengge/TBRC_P1404
|TolLink=https://treasuryoflives.org/biographies/view/Chapa-Chokyi-Sengge/TBRC_P1404
|PosBuNayDefProv=Definitive
|PosBuNayDefProv=Definitive
|PosBuNayDefProvNotes="Chapa also asserts that the Uttaratantra is a definitive work. He uses phrases such as "the supreme meaning" (mchog gi don) and "the secret of the Mahäyäna" (theg pa chen po'i gsang ba) to refer to the Uttaratantra." [[Wangchuk, Tsering]], [[The Uttaratantra in the Land of Snows]], p. 18.
|PosBuNayDefProvNotes=He usually considers it to be definitive with some exceptions:
*"While Chapa shows that the Uttaratantra is definitive, he demonstrates that certain phrases in theUttaratantra are not necessarily definitive—such as the passage teaching the buddha-element as cause. This is because for Chapa being a cause in this context entails being conditioned and conventional and something that exists only on the causal state of enlightenment, whereas the buddha-element is unconditioned and ultimate and something that exists pervasively as the ultimate nature on both the
*"Chapa also asserts that the Uttaratantra is a definitive work. He uses phrases such as "the supreme meaning" (mchog gi don) and "the secret of the Mahäyäna" (theg pa chen po'i gsang ba) to refer to the Uttaratantra." [[Wangchuk, Tsering]], [[The Uttaratantra in the Land of Snows]], p. 18.
causal and resultant levels of enlightenment." [[Wangchuk, Tsering]], [[The Uttaratantra in the Land of Snows]], p. 19.
*"While Chapa shows that the Uttaratantra is definitive, he demonstrates that certain phrases in the Uttaratantra are not necessarily definitive—such as the passage teaching the buddha-element as cause. This is because for Chapa being a cause in this context entails being conditioned and conventional and something that exists only on the causal state of enlightenment, whereas the buddha-element is unconditioned and ultimate and something that exists pervasively as the ultimate nature on both the causal and resultant levels of enlightenment." [[Wangchuk, Tsering]], [[The Uttaratantra in the Land of Snows]], p. 19.
|PosAllBuddha=Qualified Yes
|PosAllBuddha=Qualified Yes
|PosAllBuddhaNote="...both Ngok and Chapa argue that sentient beings do not have tathägata-essence on the basis of the first reason because they do not have the purified enlightened body of a buddha, rather they have thepotential to achieve an enlightened state. However, they agree that sentient beings have the tathägata-essence from the perspective of the second reason, which is that such-ness is indivisible or nondual. As Ngok states, 'That both a tathägata and ordinary beings have [tathägata] essence is actually the case.' The first reason is true only for enlightened beings, but only designated for ordinary beings; the second reason applies to both enlightened beings and sentient beings. Therefore, the two Kadam masters argue that sentient beings do not have the tathägata-essence from the perspective of either the first reason of the resultant essence or the third reason of the causal essence. Rather it is the second reason that becomes the central point
|PosAllBuddhaNote="...both Ngok and Chapa argue that sentient beings do not have tathägata-essence on the basis of the first reason because they do not have the purified enlightened body of a buddha, rather they have thepotential to achieve an enlightened state. However, they agree that sentient beings have the tathägata-essence from the perspective of the second reason, which is that such-ness is indivisible or nondual. As Ngok states, 'That both a tathägata and ordinary beings have [tathägata] essence is actually the case.' The first reason is true only for enlightened beings, but only designated for ordinary beings; the second reason applies to both enlightened beings and sentient beings. Therefore, the two Kadam masters argue that sentient beings do not have the tathägata-essence from the perspective of either the first reason of the resultant essence or the third reason of the causal essence. Rather it is the second reason that becomes the central point

Revision as of 12:36, 16 March 2018

PersonType Category:Author
MainNamePhon Chapa Chokyi Senge
MainNameTib ཕྱྭ་པ་ཆོས་ཀྱི་སེངྒེ་
MainNameWylie phywa pa chos kyi seng+ge
AltNamesTib ཆ་པ་ཆོས་ཀྱི་སེངྒེ་  ·  ཕྱ་པ་ཆོས་ཀྱི་སེངྒེ་  ·  གསང་ཕུ་ནེའུ་ཐོག་མཁན་རབས་༠༦་
AltNamesWylie cha pa chos kyi seng+ge  ·  phya pa chos kyi seng+ge  ·  gsang phu ne'u thog mkhan rabs 06
BiographicalInfo From shAkya mchog ldan a more detailed description of important students:

དཔེ་འགྲེམས་ཀྱི་གྲྭ་པ་ལྔ་སྟོང་ཙམ་བྱུང་བར་གྲགས། དེའི་ནང་ནས་མཆོག་ཏུ་གྱུར་པ། གྲུབ་ཐོབ་མི་གསུམ། ཇོ་སྲས་མི་བཞི། ཤེས་རབ་ཅན་མི་གསུམ། སེང་ཆེན་བརྒྱད ་རྣམས་སོ། །དང་པོ་ནི། རྗེ་དུས་གསུམ་མཁྱེན་པ། ཕག་མོ་གྲུབ་པ། གསལ་སྟོ་ཤོ་སྒོམ་རྣམས་སོ། །ལ་ལ་ཞང་འཚལ་པ་ཡིན་ཞེས་ཟེར། གཉིས་པ་ནི། ས་ཇོ་སྲས་བསོད་ནམས་རྩེ་མོ། མཉོས་ཇོ་སྲས་དཔལ་ལེ། ཁུ་ཇོ་སྲས་ནེ་ཙོ། རྔོག་ཇོ་སྲས་ར་མོ་རྣམས་སོ། །གསུམ་པ་ནི། རྐོང་པོ་འཇག་ཆུང༌། ལྷོ་པ་སྒོག་གཟན། པར་བུ་བ་བློ་གྲོས་སེང་གེ་རྣམས་སོ། །སྒོག་གཟན་ནི་ལྷོ་པ་ཐམས་ཅད་མཁྱེན་པར་གྲགས་པ་སྟེ། ལྷོ་པ་དྷར་སེང་ངོ༌། །བཞི་པ་ནི། ཕྱྭ་པའི་རྗེས་སུ་གདན་ས་ལོ་ལྔ་མཛད་པའི་བརྩེགས་དབང་ཕྱུག་སེང་གེ་གཙང་ནག་པ་བརྩོན་འགྲུས་སེང་གེ་ རྨ་བྱ་རྩོད་པའི་སེང་གེ་ བྲུ་ཤ་བསོད་ནམས་སེང་གེ་ མྱང་བྲན་པ་ཆོས་ཀྱི་སེང་གེ་ དན་འབག་པ་སྨྲ་བའི་སེང་གེ་ འདམ་པ་དཀོན་མཆོག་སེང་གེ་ རྐྱང་དུར་བ་གཞོན་ནུ་སེང་གེ་ ལ་ལ་དག་འུ་ཡུག་པ་བསོད་ནམས་སེང་གེ ཞེས་ཟེར་ཡང་དུས་མི་འགྲིག་

Another list of the seng chen rgyad can be found in the Chos 'byung mkhas pa'i dga' ston, p. 729: སློབ་མ་ཐུགས་སྲས་སེང་ཆེན་བརྒྱད་ཅེས། གཙང་ནག་པ་བརྩོན་འགྲུས་སེང་གེ དན་འབག་སྨྲ་བའི་སེང་གེ བྲུ་ཤ་བསོད་ནམས་སེང་གེ རྨ་བྱ་རྩོད་པའི་སེང་གེ རྩགས་དབང་ཕྱུག་སེང་གེ ཉང་བྲན་ཆོས་ཀྱི་སེང་གེ འདན་མ་དཀོན་མཆོག་སེང་གེ གཉལ་པ་ཡོན་ཏན་སེང་གེ ཁ་ཅིག་གཙང་པ་འཇམ་དཔལ་སེང་གེ་ཡང་འདྲེན།

And again in the Chos rnam kun btus, p. 1853:

1. gtsang nag pa brtson 'grus seng ge

2. dan 'bag pa smra ba'i seng ge

3. bru sha bsod nams seng ge

4. rmya ba rtsod pa'i seng ge

5. rtsags dbang phyug seng ge

6. myang bran chos kyi seng ge

7. ldan ma dkon mchog seng ge

8. gnyal pa yon tan seng ge

YearBirth 1109
YearDeath 1169
BornIn phywa yul (stag rtse khul)
TibDateGender Female
TibDateElement Earth
TibDateAnimal Ox
TibDateRabjung 2
ReligiousAffiliation bka' gdams
StudentOf gro lung pa blo gros 'byung gnas  ·  byang chub grags  ·  zhang tshe spong chos kyi bla ma
TeacherOf First Karmapa Dusum Khyenpa  ·  phag mo gru pa rdo rje rgyal po  ·  bsod nams rtse mo  ·  rma bya byang chub brtson 'grus  ·  gtsang nag pa brtson 'grus seng+ge  ·  'jad pa slob dpon ston skyabs  ·  slob dpon gtsang pa 'jam seng  ·  nyang bran pa chos kyi ye shes  ·  ldan ma dkon mchog seng+ge  ·  dan 'bag pa smra ba'i seng ge
BDRC https://www.tbrc.org/#!rid=P1404
Treasury of Lives https://treasuryoflives.org/biographies/view/Chapa-Chokyi-Sengge/TBRC_P1404
IsInGyatsa No
PosBuNayDefProv Definitive
PosBuNayDefProvNotes He usually considers it to be definitive with some exceptions:
  • "Chapa also asserts that the Uttaratantra is a definitive work. He uses phrases such as "the supreme meaning" (mchog gi don) and "the secret of the Mahäyäna" (theg pa chen po'i gsang ba) to refer to the Uttaratantra." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 18.
  • "While Chapa shows that the Uttaratantra is definitive, he demonstrates that certain phrases in the Uttaratantra are not necessarily definitive—such as the passage teaching the buddha-element as cause. This is because for Chapa being a cause in this context entails being conditioned and conventional and something that exists only on the causal state of enlightenment, whereas the buddha-element is unconditioned and ultimate and something that exists pervasively as the ultimate nature on both the causal and resultant levels of enlightenment." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 19.
PosAllBuddha Qualified Yes
PosAllBuddhaNote "...both Ngok and Chapa argue that sentient beings do not have tathägata-essence on the basis of the first reason because they do not have the purified enlightened body of a buddha, rather they have thepotential to achieve an enlightened state. However, they agree that sentient beings have the tathägata-essence from the perspective of the second reason, which is that such-ness is indivisible or nondual. As Ngok states, 'That both a tathägata and ordinary beings have [tathägata] essence is actually the case.' The first reason is true only for enlightened beings, but only designated for ordinary beings; the second reason applies to both enlightened beings and sentient beings. Therefore, the two Kadam masters argue that sentient beings do not have the tathägata-essence from the perspective of either the first reason of the resultant essence or the third reason of the causal essence. Rather it is the second reason that becomes the central point

for establishing the link between enlightenment and sentient beings. It is the middle reason that shows that sentient beings and tathâgatas are the same in their ultimate nature. In other words, the only thing that sentient beings have in common with enlightened beings is the ultimate nature of their minds."

PosAllBuddhaMoreNotes Wangchuk, Tsering, The Uttaratantra in the Land of Snows, pp. 17-18.
PosWheelTurn Third Turning
PosWheelTurnNotes "Therefore, for both Ngok and Chapa, the Uttaratantra is a definitive work, and it is also a treatise that explains the meaning of the last-wheel sutras such as the Tathägatagarbhasütra and the Srimâlâdevïsütra." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 20.
PosYogaMadhya Madhyamaka
PosYogaMadhyaNotes "For him, the fact that the Uttaratantra teaches all sentient beings as having the buddha-nature shows that the Uttaratantra is a Madhyamaka text, not Cittamätra. Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 23.
PosZhenRangNotes He predates this debate.
PosAnalyticMedit Analytic Tradition
PosAnalyticMeditNotes Chapa was clearly a participant in the rngog lugs.
  • "These two traditions of rngog and btsan were respectively called the "analytical tradition" (thos bsam gyi lugs) and "meditative tradition" (sgom lugs)." Kano. K., Buddha-Nature and Emptiness, p. 242.
  • "The lineage through Ngog Lotsāwa is often called "the exegetical tradition of the dharma works of Maitreya" (byams chos bshad lugs), while Dsen Kawoché’s transmissions represent "the meditative tradition of the dharma works of Maitreya" (byams chos sgom lugs)." Karl Brunnhölzl, When the Clouds Part, p. 123.
  • Wangchuk's wording of this is confusing or perhaps mistaken, see Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 8.
PosEmptyLumin Tathagatagarbha as Suchness
PosEmptyLuminNotes "Tathägata-essence must not be connected to either the first reason—the notion that the resultant buddha-body pervades all beings—or the third reason which is that causal buddha-nature exists in all beings. Therefore, tathägata-essence is neither the resultant buddha-body nor the causal buddha-nature, rather it is the ultimate nature of suchness." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 16.
PosSvataPrasa Svātantrika (རང་རྒྱུད་)
PosSvataPrasaNotes Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 14, quotes van der Kuijp.
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"Tathagatagarbha as Suchness" is not in the list (Tathāgatagarbha as the Emptiness That is a Non-implicative Negation (without enlightened qualities), Tathāgatagarbha as the Emptiness That is an Implicative Negation (with enlightened qualities), Tathāgatagarbha as Mind's Luminous Nature, Tathāgatagarbha as the Unity of Emptiness and Luminosity, Tathāgatagarbha as a Causal Potential or Disposition (gotra), Tathāgatagarbha as the Resultant State of Buddhahood, Tathāgatagarbha as the Latent State of Buddhahood that is Obscured in Sentient Beings, There are several types of Tathāgatagarbha, Tathāgatagarbha was Taught Merely to Encourage Sentient Beings to Enter the Path) of allowed values for the "PosEmptyLumin" property.

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.

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

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.

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.

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.

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.

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.

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.

This refers to a series of five texts that, according to the Tibetan tradition, Asaṅga received directly from Maitreya in the pure realm of Tuṣita.

Suchness itself, absolute reality, or thusness, as in the ultimate state of being of phenomena.

The qualities or attributes of an enlightened being.

In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas.

Disposition, lineage, or class; an individual's gotra determines the type of enlightenment one is destined to attain.

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