'bri gung skyob pa 'jig rten mgon po

'bri gung skyob pa 'jig rten mgon po on the DRL

Classical Tibetan Authors

འབྲི་གུང་སྐྱོབ་པ་འཇིག་རྟེན་མགོན་པོ་

Wylie	'bri gung skyob pa 'jig rten mgon po
English Phonetics	Jikten Gönpo

Line Drawing by Robert Beer Courtesy of The Robert Beer Online Galleries

 

Other names

• འཇིག་རྟེན་མགོན་པོ་
• རིན་ཆེན་དཔལ་
• འཇིག་རྟེན་གསུམ་མགོན་
• འབྲི་གུང་གདན་རབས་༠༡་

• 'jig rten mgon po
• rin chen dpal
• 'jig rten gsum mgon
• 'bri gung gdan rabs 01

Dates

Birth:	1143
Death:	1217
Place of birth:	tsu ngu (khams)

Tibetan calendar dates

Dates of birth

Day	40
Month	15
Gender	Female
Element	Water
Animal	Pig
Rab Jyung	2

Dates of passing

Day
Month
Gender
Element
Animal
Rab Jyung

About

Religious Affiliation

Drikung Kagyu

Teachers

phag mo gru pa rdo rje rgyal po

Students

'bri gung spyan snga shes rab 'byung gnas · Rdo rje shes rab

Other Biographical info:

Links

BDRC Link

https://www.tbrc.org/#!rid=P16

Treasury of Lives Link

https://treasuryoflives.org/biographies/view/Jigten-Gonpo-Rinchen-Pel/2899

Treasury of Lives Excerpt

Jikten Gonpo Rinchen Pel ('jig rten mgon po rin chen dpal) is credited with the founding of Drigung Til Monastery in 1179 and the establishment of the Drigung Kagyu tradition. He was a close disciple of Pakmodrupa and briefly administered Densatil following Pakmodrupa's death. His close disciple was Sherab Jungne.

He was born to an illustrious clan called the Kyura (skyu ra) at a town in Kham called Tsungu (tsu ngu), in 1123. He studied with teachers from many traditions and completed many years of retreat, after which he took monastic vows in 1177...

"...Jikten Gonpo and his Drigung lineage are best known for the set of teachings known as The Five Profound Paths of Mahāmudrā (phyag chen lnga ldan). Some of his sayings were collected by Sherab Jungne into what is known as the Single Intention (dgongs gcig), teachings of a profoundly philosophical character further developed in commentarial works written in the following generation. Some of Jikten Gonpo's teachings were collected by yet another disciple into what is known as the Heart of the Great Vehicle's Teachings (theg chen bstan pa'i snying po)..."

Himalayan Art Resources Link or Other Art Resource

https://www.himalayanart.org/items/1034

Wiki Pages

• 'bri gung skyob pa 'jig rten mgon po on the DRL
• 'bri gung skyob pa 'jig rten mgon po on the LIB
• 'bri gung skyob pa 'jig rten mgon po on the BNW

Buddha Nature Project

Person description or short bio

Expand to see this person's philosophical positions on Buddha-nature.

Is Buddha-nature considered definitive or provisional?
Position:	Definitive
Notes:	Mathes, K., A Direct Path to the Buddha Within, p. 42 and 369.
All beings have Buddha-nature
Position:
If "Qualified", explain:
Notes:
Which Wheel Turning
Position:	Third Turning
Notes:	Mathes, K., A Direct Path to the Buddha Within, p. 42.
Yogācāra vs Madhyamaka
Position:
Notes:
Zhentong vs Rangtong
Position:
Notes:
Promotes how many vehicles?
Position:	1
Notes:	Mathes, K., A Direct Path to the Buddha Within, p. 42.
Analytic vs Meditative Tradition
Position:
Notes:
What is Buddha-nature?
Position:	Tathāgatagarbha as a Causal Potential or Disposition (gotra)
Notes:	"The [buddha] element in sentient beings makes enlightenment attainable. This enlightenment is attained gradually and not instantaneously..." Mathes, K., A Direct Path to the Buddha Within, p. 42.
Svātantrika (རང་རྒྱུད་) vs Prāsaṅgika (ཐལ་འགྱུར་པ་)
Position:
Notes:
Causal nature of the vajrapāda
Position:

The Kagyu school traces its origin to the eleventh-century translator Marpa, who studied in India with Nāropa. Marpa's student Milarepa trained Gampopa, who founded the first monastery of the Kagyu order. As many as twelve subtraditions grew out from there, the best known being the Karma Kagyu, the Drikung, and the Drukpa.

The disciples of the Buddha who aspire to attain individual liberation or nirvāṇa. The final goal of the Hearers is to become an arhat, a state in which one has totally eliminated the inner problems of attachment, hatred and ignorance, the main causes for rebirth in this cycle of existence. There are four stages of a śrāvaka path including eight phases.

Mahāmudrā refers to an advanced meditation tradition in Mahāyāna and Vajrayāna forms of Into-Tibetan Buddhism that is focused on the realization of the empty and luminous nature of the mind. It also refers to the resultant state of buddhahood attained through such meditation practice. In Tibet, this tradition is particularly associated with the Kagyu school, although all other schools also profess this tradition. The term also appears as part of the four seals, alongside dharmamūdra, samayamudrā, and karmamudrā.

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

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.

The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature.

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

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.

Disposition, lineage, or class; an individual's gotra determines the type of enlightenment one is destined to attain.