Sa skya paN+Di ta: Difference between revisions

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{{Person
{{Person
|PersonType=Classical Tibetan Authors
|PersonType=Classical Tibetan Authors
|images=File:Sakya Pandita (R. Beer).jpg{{!}}Line Drawing by Robert Beer Courtesy of [http://www.tibetanart.com/ The Robert Beer Online Galleries]
|HasDrlPage=Yes
|HasDrlPage=Yes
|HasLibPage=Yes
|HasLibPage=Yes
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|YearDeath=1251
|YearDeath=1251
|TibDateGender=Male
|TibDateGender=Male
|TibDateDeathGender=Female
|TibDateElement=Water
|TibDateElement=Water
|TibDateDeathElement=Iron
|TibDateAnimal=Tiger
|TibDateAnimal=Tiger
|TibDateDeathAnimal=Pig
|TibDateRabjung=3
|TibDateRabjung=3
|TibDateDeathGender=Female
|TibDateDeathElement=Iron
|TibDateDeathAnimal=Pig
|TibDateDeathRabjung=4
|TibDateDeathRabjung=4
|ReligiousAffiliation=Sakya
|ReligiousAffiliation=Sakya
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|tolExcerpt=Sakya Paṇḍita Kunga Gyaltsen, commonly referred to as Sapaṇ, was the fourth of the Five Patriarchs of Sakya and the sixth Sakya throne holder. A member of the illustrious Khon family that established and controlled the Sakya tradition, he was an advocate for strict adherence to Indian Buddhist traditions, standing in opposition to Chinese or Tibetan innovations that he considered corruptions. In this regard he was a major player in what has been termed the Tibetan Renaissance period, when there was a move to reinvigorate Tibetan Buddhism’s connections to its Indian antecedents. He was instrumental in transmitting the Indian system of five major and five minor sciences to Tibet. As an ordained monk, Sapaṇ was instrumental in laying the groundwork for adherence to the Vinaya at Sakya Monastery, built under his successors. He authored more than one hundred texts and was also a prolific translator from Sanskrit. His writings are among the most widely influential in Tibetan literature and prompted commentaries by countless subsequent authors. Sapaṇ’s reputation as a scholar and Buddhist authority helped him forge close ties with powerful Mongols, relations that would eventually lead to the establishment of Sakya Monastery and its position of political power over the Thirteen Myriarchies of central Tibet.
|tolExcerpt=Sakya Paṇḍita Kunga Gyaltsen, commonly referred to as Sapaṇ, was the fourth of the Five Patriarchs of Sakya and the sixth Sakya throne holder. A member of the illustrious Khon family that established and controlled the Sakya tradition, he was an advocate for strict adherence to Indian Buddhist traditions, standing in opposition to Chinese or Tibetan innovations that he considered corruptions. In this regard he was a major player in what has been termed the Tibetan Renaissance period, when there was a move to reinvigorate Tibetan Buddhism’s connections to its Indian antecedents. He was instrumental in transmitting the Indian system of five major and five minor sciences to Tibet. As an ordained monk, Sapaṇ was instrumental in laying the groundwork for adherence to the Vinaya at Sakya Monastery, built under his successors. He authored more than one hundred texts and was also a prolific translator from Sanskrit. His writings are among the most widely influential in Tibetan literature and prompted commentaries by countless subsequent authors. Sapaṇ’s reputation as a scholar and Buddhist authority helped him forge close ties with powerful Mongols, relations that would eventually lead to the establishment of Sakya Monastery and its position of political power over the Thirteen Myriarchies of central Tibet.
|HarLink=https://www.himalayanart.org/search/set.cfm?setID=325
|HarLink=https://www.himalayanart.org/search/set.cfm?setID=325
|images=File:Sakya Pandita (R. Beer).jpg{{!}}Line Drawing by Robert Beer Courtesy of [http://www.tibetanart.com/ The Robert Beer Online Galleries]
|PosBuNayDefProv=Provisional
|PosBuNayDefProv=Provisional
|PosBuNayDefProvNotes=*[[Kano. K.]], ''[[Buddha-Nature and Emptiness]]'', p. 309.  
|PosBuNayDefProvNotes=*[[Kano. K.]], ''[[Buddha-Nature and Emptiness]]'', p. 309.  
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|PosZhenRangNotes=He predates the distinction but is clearly in line with the rangtong perspective.
|PosZhenRangNotes=He predates the distinction but is clearly in line with the rangtong perspective.
|PosAnalyticMedit=Analytic Tradition
|PosAnalyticMedit=Analytic Tradition
|PosEmptyLumin=Tathagatagarbha as the Emptiness That is a Nonimplicative Negation
|PosEmptyLumin=Tathāgatagarbha as the Emptiness That is a Non-implicative Negation (without enlightened qualities)
|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.
|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.
|IsInGyatsa=No
|PosSvataPrasa=Prāsaṅgika (ཐལ་འགྱུར་)
|PosSvataPrasa=Prāsaṅgika (ཐལ་འགྱུར་)
|IsInGyatsa=No
}}
}}

Revision as of 09:49, 26 November 2019

Line Drawing by Robert Beer Courtesy of The Robert Beer Online Galleries
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 Tathāgatagarbha as the Emptiness That is a Non-implicative Negation (without enlightened qualities)
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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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.

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