ShAkya mchog ldan: Difference between revisions

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ShAkya mchog ldan
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|images=File:Shakya Chokden.jpg{{!}}[https://www.himalayanart.org/items/65562/images/65562k#-992,-1600,2191,0 Himalayan Art Resources]
|images=File:Shakya Chokden.jpg{{!}}[https://www.himalayanart.org/items/65562/images/65562k#-992,-1600,2191,0 Himalayan Art Resources]
|MainNamePhon=Śākya Chokden
|MainNamePhon=Śākya Chokden
|SortName=Shākya Chokden
|SortName=Shakya Chokden
|MainNameTib=ཤཱཀྱ་མཆོག་ལྡན་
|MainNameTib=ཤཱཀྱ་མཆོག་ལྡན་
|MainNameWylie=shAkya mchog ldan
|MainNameWylie=shAkya mchog ldan
|BdrcLink=https://www.tbrc.org/#!rid=P396
|TolLink=https://treasuryoflives.org/biographies/view/%C5%9A%C4%81kya-Chokden/6351
|tolExcerpt=Śākya Chokden was one of the most important thinkers of the Sakya tradition. His teachers were Rongtön Sheja Kunrik, Dönyo Pelwa and Ngorchen Kunga Zangpo. A thinker who accepted both the rangtong and zhentong, or  "self-empty" and "other empty" views of Madhyamaka, Śākya Chokden's seat was at Serdokchen Monastery near Shigatse in Tsang. Influential and controversial in his own day, his writings fell out of favor over time and many were banned in the seventeenth century.
|YearBirth=1428
|YearBirth=1428
|YearDeath=1507
|YearDeath=1507
Line 22: Line 25:
|ClassicalProfAff=Sangpu Neutok
|ClassicalProfAff=Sangpu Neutok
|StudentOf=rong ston shes bya kun rig; don yod dpal ba; Ngor mkhan chen, 1st; spyang lung chos sdings gzhon nu blo gros
|StudentOf=rong ston shes bya kun rig; don yod dpal ba; Ngor mkhan chen, 1st; spyang lung chos sdings gzhon nu blo gros
|BdrcLink=https://www.tbrc.org/#!rid=P396
|TolLink=https://treasuryoflives.org/biographies/view/%C5%9A%C4%81kya-Chokden/6351
|tolExcerpt=Śākya Chokden was one of the most important thinkers of the Sakya tradition. His teachers were Rongtön Sheja Kunrik, Dönyo Pelwa and Ngorchen Kunga Zangpo. A thinker who accepted both the rangtong and zhentong, or  "self-empty" and "other empty" views of Madhyamaka, Śākya Chokden's seat was at Serdokchen Monastery near Shigatse in Tsang. Influential and controversial in his own day, his writings fell out of favor over time and many were banned in the seventeenth century.
|PosBuNayDefProv=Definitive
|PosBuNayDefProv=Definitive
|PosBuNayDefProvNotes=Though his unique presentation allows for both definitive and provisional versions of buddha-nature.  The distinction between the two depends on whether there is direct experience of the unstained buddha-nature and its corresponding qualities, or, alternatively whether this nature is latently present in an obscured form.
|PosBuNayDefProvNotes=Though his unique presentation allows for both definitive and provisional versions of buddha-nature.  The distinction between the two depends on whether there is direct experience of the unstained buddha-nature and its corresponding qualities, or, alternatively whether this nature is latently present in an obscured form.

Revision as of 13:47, 20 January 2021

Himalayan Art Resources
PersonType Category:Classical Tibetan Authors
MainNamePhon Śākya Chokden
MainNameTib ཤཱཀྱ་མཆོག་ལྡན་
MainNameWylie shAkya mchog ldan
SortName Shakya Chokden
YearBirth 1428
YearDeath 1507
BornIn gsang mda' bang rim
TibDateGender Male
TibDateElement Earth
TibDateAnimal Monkey
TibDateRabjung 7
ReligiousAffiliation Sakya
ClassicalProfAff Sangpu Neutok
StudentOf rong ston shes bya kun rig  ·  don yod dpal ba  ·  Ngorchen Kunga Zangpo  ·  spyang lung chos sdings gzhon nu blo gros
BDRC https://www.tbrc.org/#!rid=P396
Treasury of Lives https://treasuryoflives.org/biographies/view/%C5%9A%C4%81kya-Chokden/6351
IsInGyatsa No
PosBuNayDefProv Definitive
PosBuNayDefProvNotes Though his unique presentation allows for both definitive and provisional versions of buddha-nature. The distinction between the two depends on whether there is direct experience of the unstained buddha-nature and its corresponding qualities, or, alternatively whether this nature is latently present in an obscured form.
PosAllBuddha Qualified No
PosAllBuddhaNote All beings possess a "nominal" buddha-nature as is taught in the second-wheel teachings, while only bodhisattvas on the first bhumi and up (i.e. Noble Bodhisattvas) possess the "actual" buddha-nature as it was taught in the third-wheel teachings. (see note from Brunnhölzl below)
PosAllBuddhaMoreNotes
  1. "Though everyone including ordinary beings possesses wisdom in a nonmanifest manner, only bodhisattvas on the first bhūmi onward manifest this wisdom as the direct realization of ultimate reality. This means that only such bodhisattvas possess the actual tathāgata heart in that they see at least certain degrees of purification of the stains that cover the tathāgata heart as well as its inseparability from certain degrees of buddha qualities. Ordinary beings thus do not possess this actual tathāgata heart at all, while buddhas possess it in its completeness. In other words, the close connection between seeing the tathāgata heart free from adventitious stains and possessing it, as well as between becoming free from adventitious stains and “attaining” the qualities of a buddha, is a prominent feature of Śākya Chogden’s interpretation of tathāgatagarbha." Karl Brunnhölzl, When the Clouds Part, p. 78.
  2. See also Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 114.
PosWheelTurn Third Turning
PosWheelTurnNotes He distinguishes between different types of buddha-nature taught in the second and third wheels, though the third is the more definitive and represents the "actual" tathāgatagarbha.
PosYogaMadhya Madhyamaka
PosEmptyLumin There are several types of Tathāgatagarbha
PosEmptyLuminNotes
  1. "In sum, Śākya Chogden distinguishes three kinds of tathāgata hearts: (1) the nominal tathāgata heart that is the mere natural purity (as taught in the second dharma wheel and its Madhyamaka commentaries), (2) the actual tathāgata heart that is the purity of adventitious stains and represents the relative tathāgata heart (as taught in the third dharma wheel and the Nonaspectarian system of Maitreya and Asaṅga, as well as in the teachings of expedient meaning in the second dharma wheel as these are interpreted by the third dharma wheel), and (3) the actual tathāgata heart that is the natural purity that is inseparable from all buddha qualities and represents the ultimate tathāgata heart (as taught in the system of Maitreya and Asaṅga and in the third dharma wheel)." Karl Brunnhölzl, When the Clouds Part, p. 78.
  2. See also Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 115.
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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.

Sangpu Neutok is an important monastery in central Tibet, just south of Lhasa, that was founded in 1072 by Ngok Lekpai Sherab, a disciple of Atiśa, and developed by his nephew, Ngok Lotsāwa Loden Sherab. Originally a Kadam monastery with two colleges, it evolved into a monastery that includes both Sakya and Geluk traditions. At its peak in the 11th to 14th centuries, it was one of the most highly esteemed centers for monastic education and the study of Buddhist philosophy in all of the Tibetan plateau. Many influential philosophers of the time studied there.

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

A plateau of spiritual development.

"Ultimate truth" or "absolute truth"; the reality of things as they truly are.

Mental stains that are not inherent to the nature of the mind but are temporarily present as the residue of past actions or habitual tendencies. It is sometimes iterated as adventitious defilements (Skt. āgantukakleśa, Tib. glo bur gyi nyon mongs), which references the fickle and temporary nature of disturbing emotions that lack an ultimately established basis for existence.

Buddha-nature, literally the "womb/essence of those who have gone (to suchness)."

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.

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

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