Sa skya paN+Di ta

PersonType	Category:Classical Tibetan Authors
MainNamePhon	Sakya Paṇḍita
MainNameTib	ས་སྐྱ་པཎྜི་ཏ་
MainNameWylie	sa skya paN+Di ta
AltNamesTib	ཀུན་དགའ་རྒྱལ་མཚན་  ·  ས་སྐྱ་པཎྜི་ཏ་ཀུན་དགའ་རྒྱལ་མཚན་
AltNamesWylie	kun dga' rgyal mtshan  ·  sa skya paN+Di ta kun dga' rgyal mtshan
AltNamesOther	Sapaṇ  ·  Sapen  ·  Sapan
YearBirth	1182
YearDeath	1251
TibDateGender	Male
TibDateElement	Water
TibDateAnimal	Tiger
TibDateRabjung	3
TibDateDeathGender	Female
TibDateDeathElement	Iron
TibDateDeathAnimal	Pig
TibDateDeathRabjung	4
ReligiousAffiliation	Sakya
PersonalAffiliation	Grandson of Sachen Kunga Nyingpo and nephew of rje btsun grags pa rgyal mtshan and bsod nams rtse mo, and uncle of chos rgyal 'phags pa.
StudentOf	Kha che paN chen shAkya shrI  ·  rje btsun grags pa rgyal mtshan
TeacherOf	gu ru chos kyi dbang phyug  ·  chos rgyal 'phags pa  ·  yang dgon pa rgyal mtshan dpal
BDRC	https://www.tbrc.org/#!rid=P1056
Treasury of Lives	http://treasuryoflives.org/biographies/view/Sakya-Pan%E1%B8%8Dita-Kunga-Gyeltsen/2137
Himalayan Art Resources	https://www.himalayanart.org/search/set.cfm?setID=325
IsInGyatsa	No
PosBuNayDefProv	Provisional
PosBuNayDefProvNotes	Kano. K., Buddha-Nature and Emptiness, p. 309. "As a proponent of the Madhyamaka view of the emptiness of inherent existence privileging the Madhyamakāvatāra, Sapen strongly argues against the tathāgata-essence concept that is central in the Uttaratantra. In his important work, Distinguishing the Three Vows, Sapen shows that the Uttaratantra requires interpretation." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 26. "In verses 138-42 of Distinguishing the Three Vows, Sapen further argues that the tathāgata-essence teaching in the Uttaratantra and other works of the tathāgata-essence literary corpus are provisional, because it meets the three criteria that are characteristics of the Buddha's provisional teachings. The three criteria are the point of reference (dgongs gzhi), purpose (dgos pa), and counter to the fact (dngos la gnod byed)." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 27.
PosAllBuddha	Qualified No
PosAllBuddhaNote	There is some discrepancy between Sapen's use of the term tathāgata-essence and buddha-nature and other thinkers that use these terms synonymously. In Sapen's view, sentient beings do not possess the former, but do possess a more general form of the latter. So while the answer is a qualified "no" in terms of the more general debate on this issue and the way others have addressed it and asserted Sapen's position, strictly speaking from Sapen's view the answer could more accurately be a qualified "yes" as he does state all beings have a basic "inherent" buddha-nature, though this does not correspond to an essence that is endowed with enlightened qualities. The tricky issue being the equivalency of these terms tathāgata-essence and buddha-nature and the perception of the Sakya position by later authors.
PosAllBuddhaMoreNotes	"In verses 59-63 of Sapen's Distinguishing the Three Vows, he argues against the presentation of the existence of a tathāgata-essence or sugata-essence endowed with enlightened qualities in sentient beings. Sapen demonstrates that such a position would be tantamount to holding the view of the Sāṃkhya School, that the "result is present in its cause." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 27. "It is evident from Distinguishing the Three Vows that the tathāgata-essence endowed with enlightened qualities does not exist in sentient beings. But does that mean that Sapen completely rejects the existence of tathāgata-essence in sentient beings?" Wangchuk, Tsering, The Uttaratantra in the Land of Snows, pp. 27-28. "In Distinguishing the Three Vows, Sapen argues that tathāgata-essence, sugata-essence, buddha-essence, and buddha-element are synonyms, but, interestingly, he never mentions the associated term "buddha-nature" in this context. However, in his Illuminating the Thoughts of the Buddha (thub pa'i dgongs pa rab tu gsal ba), Sapen explains buddha-nature in this way: "The inherent [buddha-]nature exists in all sentient beings. The developmental [buddha-]nature exists [from the time that] one has developed bodhicitta. [The latter] does not exist in those who have not developed [bodhicitta]....So Sapen obviously has a problem accepting tathāgata-essence teachings as definitive, whereas he has no issue asserting that buddha-nature exists in all beings." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 28.
PosYogaMadhya	Madhyamaka
PosZhenRang	Rangtong
PosZhenRangNotes	He predates the distinction but is clearly in line with the rangtong perspective.
PosAnalyticMedit	Analytic Tradition
PosEmptyLumin	Tathagatagarbha as the Emptiness That is a Nonimplicative Negation
PosEmptyLuminNotes	"An opinion shared by rNgog and Sapan is that Buddha-nature should be understood in the sense of emptiness. The difference is that rNgog directly equates Buddha-nature with emptiness, whereas Sapan regards the intentional ground (dgongs gzhi) of Buddha-nature to be emptiness." Kano. K., Buddha-Nature and Emptiness, pp. 309-310.
PosSvataPrasa	Prāsaṅgika (ཐལ་འགྱུར་)
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"Tathagatagarbha as the Emptiness That is a Nonimplicative Negation" 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 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.

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.

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.

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

The qualities or attributes of an enlightened being.

Literally, the "essence" or "heart of the Bliss Gone One(s)," a synonym for tathāgatagarbha that is likewise often rendered into English by the term buddha-nature. Though it is often back translated into Sanskrit as sugatagarbha, this term is not found in Sanskrit sources.

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

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

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.

The state of being empty of an innate nature due to a lack of independently existing characteristics.

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.