Btsan kha bo che

PersonType	Category:Classical Tibetan Authors
MainNameTib	བཙན་ཁ་བོ་ཆེ་
MainNameWylie	btsan kha bo che
BiographicalInfo	1076. Together with Rngog Blo-ldan-shes-rab, Rwa Lo Rdo-rje-grags-pa, Khyung-po Chos-kyi-brtson-'grus travelled to Kashmir to study with Sadzdza-na and others. Worked with Gzu Chos-kyi-rdo-rje. 1089. Return to Tibet and begins to teach the Byams chos sde lnga at Yar-stod Brag-rgya. His school of exegesis of the Byams chos sde lnga became known as the Btsan lugs.
YearBirth	1021
TibDateGender	Female
TibDateElement	Iron
TibDateAnimal	Bird
ReligiousAffiliation	bka' gdams
StudentOf	grwa pa mngon shes  ·  Sajjana
BDRC	https://www.tbrc.org/#!rid=P4654
IsInGyatsa	No
PosBuNayDefProv	Definitive
PosBuNayDefProvNotes	Karl cites ShAkya mchog ldan: "The definitive meaning that he found from having studied the dharmas of Maitreya is explained by those in his lineage as follows. The sugata heart is the naturally pure wisdom, luminous by nature, that pervades [everyone] from buddhas to sentient beings. In earlier times these [two approaches] were known as "the difference between explaining the dharmas of Maitreya as the tradition of characteristics (mtshan nyid kyi lugs) and explaining them as the meditative tradition (sgom lugs)." However, in both cases there is no contradiction because the [explanation] according to the first [approach] is more profound at the time of eliminating the clinging to characteristics, while the [explanation] according to the latter [approach] is needed so that [the sugata heart] can function as the support of qualities." Karl Brunnhölzl, When the Clouds Part, p. 124.
PosAllBuddha	Yes
PosAllBuddhaMoreNotes	Karl cites ShAkya mchog ldan: "The sugata heart is the naturally pure wisdom, luminous by nature, that pervades [everyone] from buddhas to sentient beings." Karl Brunnhölzl, When the Clouds Part, p. 124.
PosWheelTurn	Third Turning
PosWheelTurnNotes	"Kunga Drölcho provides some context for Dsen Kawoché’s view and for the following excerpts from the latter’s teachings, which Kunga Drölcho compiled as Guiding Instructions on the View of Other-Emptiness: As for the Guiding Instructions on the View of Other-Emptiness, Dsen Kawoché said, "The Kashmiri paṇḍita Sajjana made the following very essential statement: ‘The victor turned the wheel of dharma three times—the first wheel [teaches] the four realities [of the noble ones], the second one [teaches] the lack of characteristics, and the final one makes excellent distinctions. Among these, the first two do not distinguish between what is actual and what is nominal. The last one was spoken at the point of certainty about the ultimate by distinguishing between the middle and extremes and by distinguishing between phenomena and the nature of phenomena. " Karl Brunnhölzl, When the Clouds Part, pp. 142-143.
PosYogaMadhya	Yogācāra
PosYogaMadhyaNotes	Karl cites Kongtrul stating, "TOK calls Ngog’s tradition of the Maitreya texts "the oral transmission of explanation" (bshad pa’i bka’ babs) and Dsen’s lineage, "the oral transmission of practice" (sgrub pa’i bka’ babs), saying that they are asserted to hold the views of Madhyamaka and Mere Mentalism, respectively." Karl Brunnhölzl, When the Clouds Part, p. 124.
PosAnalyticMedit	Meditative Tradition
PosAnalyticMeditNotes	"These two traditions of rngog and btsan were respectively called the "analytical tradition" (thos bsam gyi lugs) and "meditative tradition" (sgom lugs)." Kano. K., Buddha-Nature and Emptiness, p. 242 "The lineage through Ngog Lotsāwa is often called "the exegetical tradition of the dharma works of Maitreya" (byams chos bshad lugs), while Dsen Kawoché’s transmissions represent "the meditative tradition of the dharma works of Maitreya" (byams chos sgom lugs)." Karl Brunnhölzl, When the Clouds Part, p. 123.
PosEmptyLumin	Tathagatagarbha as Mind's Luminous Nature
PosEmptyLuminNotes	Kano. K., Buddha-Nature and Emptiness, p. 242, footnote 4. Van der Kuijp via Shakya mchog ldan. Klaus-Dieter Mathes, A Direct Path to the Buddha Within, p. 33. "According to BA,[66] those who follow the tradition of Dsen Kawoché (Tib. Btsan Kha bo che) hold that since the tathāgata heart is the naturally luminous nature of the mind, it is the powerful vital cause of buddhahood. TOK agrees, saying that, according to the Eighth Situpa, the texts in Dsen Kawoché’s lineage accepted a really established, self-aware, self-luminous cognition empty of the duality of apprehender and apprehended to be the powerful vital cause of buddhahood." Karl Brunnhölzl, When the Clouds Part, p. 65. Karl cites ShAkya mchog ldan: "The sugata heart is the naturally pure wisdom, luminous by nature, that pervades [everyone] from buddhas to sentient beings." Karl Brunnhölzl, When the Clouds Part, p. 124.
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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.

This refers to a series of five texts that, according to the Tibetan tradition, Asaṅga received directly from Maitreya in the pure realm of Tuṣita.

Refers to a teaching that is literally true.

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.

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.

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.

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).

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.

Though it is sometimes used synonymously with Yogācāra, it is in fact one of the more prominent philosophical theories associated with this school. It asserts that the objects in the external world with which we interact are actually mentally created representations appearing as those objects. The character of these perceptions is predetermined by our own karmic conditioning that is stored in the ālayavijñāna.

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.

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.

This refers to a series of five texts that, according to the Tibetan tradition, Asaṅga received directly from Maitreya in the pure realm of Tuṣita.

The Blue Annals

An important term for the Yogācāra that refers to a consciousness of consciousness itself, or how one knows that they know something. It was a hotly debated topic that was disputed by followers of the Madhyamaka. In Tibet it would later become a common Dzogchen term, though with the entirely different meaning of one's own innate awareness (rig pa), a crucial concept in the Dzogchen teachings.

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.