Tsen Kawoche

PersonType	Category:Classical Tibetan Authors
MainNamePhon	Tsen Kawoche
MainNameTib	བཙན་ཁ་བོ་ཆེ་
MainNameWylie	btsan kha bo che
BiographicalInfo	"Tsen Kawoché . . . is often thought to be the first Tibetan to have taught what later came to be known as the Zhentong view." See Stearns 1999, 42–3 and 88–9. 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 Sajjana 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.
Other wikis	drl:Btsan kha bo che buddhanature:Btsan kha bo che bca:Btsan kha bo che rtz:Btsan kha bo che dnz:Btsan kha bo che dudjom:Btsan kha bo che khyentselineage:Btsan kha bo che lcp:Btsan kha bo che

"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.