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|HarLink=https://www.himalayanart.org/search/set.cfm?setID=4741
|HarLink=https://www.himalayanart.org/search/set.cfm?setID=4741
|images=File:Rangjung Dorje.jpg{{!}}[http://www.himalayanart.org/items/61022 Himalayan Art Resources]
|images=File:Rangjung Dorje.jpg{{!}}[http://www.himalayanart.org/items/61022 Himalayan Art Resources]
|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 Asańgas Mahãyãnasamgraha
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.
|PosZhenRang=Zhentong
|PosZhenRang=Zhentong
|PosZhenRangNotes=This is seemingly 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 Traditon of the Karma Kagyu, which differs considerably from Dolpopa's tradition. [[Mathes, K.]], [[A Direct Path to the Buddha Within]], pp. 54-57.
|PosZhenRangNotes=He never actually uses this terms, 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 Traditon of the Karma Kagyu, which differs considerably from Dolpopa's tradition. [[Mathes, K.]], [[A Direct Path to the Buddha Within]], pp. 54-57.
|PosAnalyticMedit=Meditative Tradition
|PosAnalyticMedit=Meditative Tradition
|PosEmptyLumin=Tathagatagarbha as Mind's Luminous Nature
|PosEmptyLumin=Tathagatagarbha 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)." [[Brunnhölzl, K.]], [[When the Clouds Part]], p. 72.
|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 dharmadhatu, which is equivalent to Dharmakaya.
#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.
#"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, [inasmuch 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

Revision as of 10:30, 7 March 2018

Himalayan Art Resources
PersonType Category:Terton
Category:Author
MainNamePhon Rangjung Dorje
MainNameTib རང་བྱུང་རྡོ་རྗེ་
MainNameWylie rang byung rdo rje
AltNamesTib ཀརྨ་པ་གསུམ་པ་
AltNamesWylie karma pa gsum pa
AltNamesOther Karmapa, 3rd
YearBirth 1284
YearDeath 1339
BornIn tsa phu gangs zhur mo
TibDateGender Male
TibDateElement Wood
TibDateAnimal Monkey
TibDateRabjung 5
ReligiousAffiliation Kagyu
EmanationOf karma pak+Shi
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
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 Asańgas Mahãyãnasamgraha 3.The dzogchen interpretation In other words, for Rangjung Dorjé, well-founded mahāmudrā and dzogchen explanations need be combined with Asańgas Yogācãra distinction." Klaus-Dieter Mathes, A Direct Path to the Buddha Within, p. 65.

PosZhenRang Zhentong
PosZhenRangNotes He never actually uses this terms, 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 Traditon of the Karma Kagyu, which differs considerably from Dolpopa's tradition. Klaus-Dieter Mathes, A Direct Path to the Buddha Within, pp. 54-57.
PosAnalyticMedit Meditative Tradition
PosEmptyLumin Tathagatagarbha as Mind's Luminous Nature
PosEmptyLuminNotes
  1. "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.
  2. 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 dharmadhatu, which is equivalent to Dharmakaya.
  3. "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, [inasmuch 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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"Tathagatagarbha as Mind's Luminous Nature" 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 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.

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.

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.

Ratnagotravibhāga Mahāyānottaratantraśāstra

Go to the page with the definition of 'RGV'

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.

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.

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.

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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