Jñānaśrīmitra

Jñānaśrīmitra on the DRL

Classical Indian Authors

Romanized Sanskrit	Jñānaśrīmitra

Dates

Birth:	975/980
Death:	1025/1030

Tibetan calendar dates

Dates of birth

Day
Month
Gender
Element
Animal
Rab Jyung

Dates of passing

Day
Month
Gender
Element
Animal
Rab Jyung

About

Religious Affiliation

Vikramaśilā

Students

Maitrīpa

Other Biographical info:

Links

Wiki Pages

• Jñānaśrīmitra 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:	Kano. K., Buddha-Nature and Emptiness, p. 58.
All beings have Buddha-nature
Position:
If "Qualified", explain:
Notes:
Which Wheel Turning
Position:	Third Turning
Notes:
Yogācāra vs Madhyamaka
Position:	Yogācāra
Notes:	Sākāravāda
Zhentong vs Rangtong
Position:
Notes:
Promotes how many vehicles?
Position:
Notes:
Analytic vs Meditative Tradition
Position:
Notes:
What is Buddha-nature?
Position:
Notes:	buddha-nature shares features (or coincides) with emptiness and is a property (dharma) of the image (ākāra), which in turn is its possessor (dharmin). In this he was a precursor to Ngok's innovative equation of b-n = emptiness. See Kano. K., Buddha-Nature and Emptiness, p. 61. Karl includes him in the second category (Mind's Luminous Nature)
Svātantrika (རང་རྒྱུད་) vs Prāsaṅgika (ཐལ་འགྱུར་པ་)
Position:
Notes:
Causal nature of the vajrapāda
Position:

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.

The state of being empty of an innate nature due to a lack of independently existing characteristics.