Ratnākaraśānti: Difference between revisions
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{{Person | {{Person | ||
|pagename=Ratnākaraśānti | |pagename=Ratnākaraśānti | ||
|PersonType=Classical Indian Authors | |||
|HasDrlPage=Yes | |HasDrlPage=Yes | ||
|HasLibPage=Yes | |HasLibPage=Yes | ||
|HasBnwPage=Yes | |HasBnwPage=Yes | ||
|MainNameWylie=rin chen 'byung gnas zhi ba | |MainNameWylie=rin chen 'byung gnas zhi ba | ||
|MainNameTib=རིན་ཆེན་འབྱུང་གནས་ཞི་བ་ | |MainNameTib=རིན་ཆེན་འབྱུང་གནས་ཞི་བ་ | ||
| Line 14: | Line 14: | ||
|TeacherOf=Maitrīpa | |TeacherOf=Maitrīpa | ||
|BdrcLink=https://www.tbrc.org/#!rid=P0RK153 | |BdrcLink=https://www.tbrc.org/#!rid=P0RK153 | ||
|images=File:Shantipa.jpg | |||
|PosAllBuddha=Qualified No | |PosAllBuddha=Qualified No | ||
|PosAllBuddhaNote=He accepts a pure nature that is the five wisdom's whihc are possessed, but obscured in sentient beings, but in terms of buddha-nature as a seed, only bodhisattvas have it. | |PosAllBuddhaNote=He accepts a pure nature that is the five wisdom's whihc are possessed, but obscured in sentient beings, but in terms of buddha-nature as a seed, only bodhisattvas have it. | ||
|PosAllBuddhaMoreNotes="...he suggests that only bodhisattvas have Buddha-nature, that is, the spiritual disposition to become a buddha, whereas others do not." [[Kano. K.]], [[Buddha-Nature and Emptiness]], p. 75. | |PosAllBuddhaMoreNotes="...he suggests that only bodhisattvas have Buddha-nature, that is, the spiritual disposition to become a buddha, whereas others do not." [[Kano. K.]], ''[[Buddha-Nature and Emptiness]]'', p. 75. | ||
|PosYogaMadhya=Yogācāra | |PosYogaMadhya=Yogācāra | ||
|PosYogaMadhyaNotes=There are apparently different takes on this issue, particularly whether he was a Yogācāran who accepted Madhyamaka or whether he was a | |PosYogaMadhyaNotes=There are apparently different takes on this issue, particularly whether he was a Yogācāran who accepted Madhyamaka or whether he was a Mādhyamika who accepted Yogācāra: | ||
#Nirākāra Vijñānavāda, though as Kano states: "he defines the Madhyamaka position in accordance with the Madhyäntavibhäga's, description of the “middle way.” Indeed, he repeats throughout his works that the doctrine of the Mädhyamikas and that of the Yogäcäras are completely compatible." [[Kano. K.]], [[Buddha-Nature and Emptiness]], p. 73. | #Nirākāra Vijñānavāda, though as Kano states: "he defines the Madhyamaka position in accordance with the Madhyäntavibhäga's, description of the “middle way.” Indeed, he repeats throughout his works that the doctrine of the Mädhyamikas and that of the Yogäcäras are completely compatible." [[Kano. K.]], ''[[Buddha-Nature and Emptiness]]'', p. 73. | ||
#"In sum, in his works Ratnākaraśānti generally sees himself as a Mādhyamika, but one who integrates many essential elements of Yogācāra and the teachings on buddha nature, such as emphasizing the soteriologically crucial role of mind’s nature being nondual lucid self-awareness—the tathāgata heart—which is only obscured by adventitious stains and needs to be experienced in an unmediated manner as what it truly is." [[Brunnhölzl, K.]], [[When the Clouds Part]], p. 61. | #"In sum, in his works Ratnākaraśānti generally sees himself as a Mādhyamika, but one who integrates many essential elements of Yogācāra and the teachings on buddha nature, such as emphasizing the soteriologically crucial role of mind’s nature being nondual lucid self-awareness—the tathāgata heart—which is only obscured by adventitious stains and needs to be experienced in an unmediated manner as what it truly is." [[Brunnhölzl, K.]], ''[[When the Clouds Part]]'', p. 61. | ||
|PosVehicles=3 | |PosVehicles=3 | ||
|PosVehiclesNotes=[[Kano. K.]], [[Buddha-Nature and Emptiness]],p. 76. | |PosVehiclesNotes=[[Kano. K.]], ''[[Buddha-Nature and Emptiness]]'', p. 76. | ||
|PosEmptyLumin=Tathagatagarbha as Mind's Luminous Nature | |PosEmptyLumin=Tathagatagarbha as Mind's Luminous Nature | ||
|PosEmptyLuminNotes="Ratnākaraśānti generally describes the tathāgata heart as being equivalent to naturally luminous mind, nondual self-awareness, and the perfect nature (which he considers to be an implicative negation and not a nonimplicative negation).[30] As for the ontological status of mind, his Prajñāpāramitopadeśa says that it does not exist as apprehender and apprehended, but the existence of the sheer lucidity of experience cannot be denied." [[Brunnhölzl, K.]], [[When the Clouds Part]], p. 58. | |PosEmptyLuminNotes="Ratnākaraśānti generally describes the tathāgata heart as being equivalent to naturally luminous mind, nondual self-awareness, and the perfect nature (which he considers to be an implicative negation and not a nonimplicative negation).[30] As for the ontological status of mind, his Prajñāpāramitopadeśa says that it does not exist as apprehender and apprehended, but the existence of the sheer lucidity of experience cannot be denied." [[Brunnhölzl, K.]], ''[[When the Clouds Part]]'', p. 58. | ||
|IsInGyatsa=No | |IsInGyatsa=No | ||
}} | }} | ||
Revision as of 13:04, 20 July 2018
| PersonType | Category:Classical Indian Authors |
|---|---|
| MainNameTib | རིན་ཆེན་འབྱུང་གནས་ཞི་བ་ |
| MainNameWylie | rin chen 'byung gnas zhi ba |
| MainNameSkt | Ratnākaraśānti |
| AltNamesTib | སློབ་དཔོན་ཤནྟི་པ་ |
| AltNamesWylie | slob dpon shan+ti pa |
| AltNamesOther | Śāntipa |
| ReligiousAffiliation | Vikramaśilā |
| TeacherOf | Maitrīpa |
| BDRC | https://www.tbrc.org/#!rid=P0RK153 |
| IsInGyatsa | No |
| PosAllBuddha | Qualified No |
| PosAllBuddhaNote | He accepts a pure nature that is the five wisdom's whihc are possessed, but obscured in sentient beings, but in terms of buddha-nature as a seed, only bodhisattvas have it. |
| PosAllBuddhaMoreNotes | "...he suggests that only bodhisattvas have Buddha-nature, that is, the spiritual disposition to become a buddha, whereas others do not." Kano. K., Buddha-Nature and Emptiness, p. 75. |
| PosYogaMadhya | Yogācāra |
| PosYogaMadhyaNotes | There are apparently different takes on this issue, particularly whether he was a Yogācāran who accepted Madhyamaka or whether he was a Mādhyamika who accepted Yogācāra:
|
| PosVehicles | 3 |
| PosVehiclesNotes | Kano. K., Buddha-Nature and Emptiness, p. 76. |
| PosEmptyLumin | Tathagatagarbha as Mind's Luminous Nature |
| PosEmptyLuminNotes | "Ratnākaraśānti generally describes the tathāgata heart as being equivalent to naturally luminous mind, nondual self-awareness, and the perfect nature (which he considers to be an implicative negation and not a nonimplicative negation).[30] As for the ontological status of mind, his Prajñāpāramitopadeśa says that it does not exist as apprehender and apprehended, but the existence of the sheer lucidity of experience cannot be denied." Brunnhölzl, K., When the Clouds Part, p. 58. |
| Other wikis |
"Tathagatagarbha as Mind's Luminous Nature" is not in the list (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, There are several types of Tathāgatagarbha, 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 the Latent State of Buddhahood that is Obscured in Sentient Beings, Tathāgatagarbha was Taught Merely to Encourage Sentient Beings to Enter the Path) of allowed values for the "PosEmptyLumin" property.