Difference between revisions of "Karmapa, 3rd"
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|PosBuNayDefProv=Definitive | |PosBuNayDefProv=Definitive | ||
|PosBuNayDefProvNotes=[[Wangchuk, Tsering]], [[Uttaratantra in the Land of Snows]] p. 30. | |PosBuNayDefProvNotes=[[Wangchuk, Tsering]], [[Uttaratantra in the Land of Snows]] p. 30. | ||
+ | |PosAllBuddha=Qualified Yes | ||
+ | |PosAllBuddhaNote="Rangjung Dorjé says in accordance with RGV I.27-28 that only the dharmakāya of all buddhas truly abides in sentient beings. The form kāyas are then explained as the outflow of the Dharma teachings on the level of the fruit, which corresponds to the pertinent passages in the first and third chapters of the Ratnagotravibhãga." | ||
+ | |PosAllBuddhaMoreNotes=[[Mathes, K.]], [[A Direct Path to the Buddha Within]], p. 72. | ||
+ | |PosWheelTurn=Third Turning | ||
+ | |PosWheelTurnNotes=Though his interpretation is combined with Mahamudra and Dzogchen perspectives and supported by Tantric scriptures. See quote below. | ||
|PosYogaMadhya=Yogācāra | |PosYogaMadhya=Yogācāra | ||
− | |PosYogaMadhyaNotes=[[Wangchuk, Tsering]] [[Uttaratantra in the Land of Snows]] p. 30. | + | |PosYogaMadhyaNotes=*"To sum up, in his explanation of buddha nature, Rangjung Dorjé combines three different strands of interpretations: |
+ | 1. The mahāmudrā interpretation stemming from Saraha | ||
+ | 2.The interpretation according to Asańgas Mahãyãnasamgraha | ||
+ | 3.The dzogchen interpretation | ||
+ | In other words, for Rangjung Dorjé, well-founded mahāmudrā and dzogchen explanations need be combined with Asańgas Yogācãra distinction." [[Mathes, K.]], [[A Direct Path to the Buddha Within]], p. 65. | ||
+ | *See also [[Wangchuk, Tsering]] [[Uttaratantra in the Land of Snows]] p. 30. | ||
+ | |PosZhenRang=Zhentong | ||
+ | |PosZhenRangNotes=*He never actually uses this term, so this is a later attribution, imputed on to his exegesis of the RGV and other works by his commentators such as Karma phrin las pa and eventually Kongtrul, which is labeled the Zhentong Tradition of the Karma Kagyu, which differs considerably from Dolpopa's tradition. [[Mathes, K.]], [[A Direct Path to the Buddha Within]], pp. 54-57. | ||
+ | *For more on the difference between Karmapa 3 and Dolpopa see [[Mathes, K.]], [[A Direct Path to the Buddha Within]], p. 69-70. | ||
+ | *See also [[Brunnhölzl, K.]], [[Luminous Heart]], pp. 95-109. | ||
|PosAnalyticMedit=Meditative Tradition | |PosAnalyticMedit=Meditative Tradition | ||
|PosAnalyticMeditNotes=[[Wangchuk, Tsering]] [[Uttaratantra in the Land of Snows]] p. 30. | |PosAnalyticMeditNotes=[[Wangchuk, Tsering]] [[Uttaratantra in the Land of Snows]] p. 30. | ||
+ | |PosEmptyLumin=Tathagatagarbha as Mind's Luminous Nature | ||
+ | |PosEmptyLuminNotes=*"The tathāgata heart is mind’s luminous ultimate nature or nondual wisdom, which is the basis of everything in saṃsāra and nirvāṇa. Its essence is empty, its nature is lucid, and its display is unimpeded (this is also how the nature of the mind is presented in the Mahāmudrā tradition, and the Karmapa’s commentary on the Dharmadhātustava indeed equates the tathāgata heart with Mahāmudrā)." [[Brunnhölzl, K.]], [[When the Clouds Part]], p. 72. | ||
+ | *Another take on this is found in [[Mathes, K.]], [[A Direct Path to the Buddha Within]], pp. 51-54, in which he seems to suggest that his views are more inclined to view it as the dharmadhatu, which is equivalent to Dharmakaya. | ||
+ | *"This becomes clear from an answer to a rhetorical question in the autocommentary of the Zab mo nang gi don: | ||
+ | Question: How are the properties of purification produced? | ||
+ | They are supported by buddha nature, [inasmuch as] it is the dharmakāya of the above-mentioned purity of mind." [[Mathes, K.]], [[A Direct Path to the Buddha Within]], p. 58 | ||
|IsInGyatsa=No | |IsInGyatsa=No | ||
|GyatsaNameWylie=karma pa gsum pa rang byung rdo rje | |GyatsaNameWylie=karma pa gsum pa rang byung rdo rje |
Revision as of 16:22, 22 March 2018
Wylie | rang byung rdo rje |
---|---|
English Phonetics | Third Karmapa Rangjung Dorje |
- ཀརྨ་པ་གསུམ་པ་
- karma pa gsum pa
- Karmapa, 3rd
Birth: | 1284 |
---|---|
Death: | 1339 |
Place of birth: | tsa phu gangs zhur mo |
Tibetan calendar dates
Day | |
---|---|
Month | |
Gender | Male |
Element | Wood |
Animal | Monkey |
Rab Jyung | 5 |
- Religious Affiliation
- Karma Kagyu
- Is emanation of
- Second Karmapa Karma Pakshi
- Teachers
- o rgyan pa rin chen dpal · rig 'dzin ku mA ra rA dza · Pad+ma las 'brel rtsal · Rgyal sras legs pa
- Students
- klong chen rab 'byams · Rgyal sras legs pa · G.yung ston rdo rje dpal bzang po · g.yag sde paN chen · Shamarpa, 1st
Other Biographical info:
Important master of the karma kaM tshang tradition; he is regarded as the first of the incarnation lamas in tibet, since he became widely recognized as the embodiment of karma pak+Si. He was installed first at karma dgon and then established at kam po gnas nang. He is famed for the building of the iron bridge over the sog chu. In 1331 he was invited to court by the yuan emperor and received by prince rat+na shrI. After the prince's demise, his elder brother brought him to sman rtse. According to the bod kyi gal che'i lo rgyus he died at 56.
- BDRC Link
- https://www.tbrc.org/#!rid=P66
- Treasury of Lives Link
- http://treasuryoflives.org/biographies/view/Third-Karmapa-Rangjung-Dorje/9201
- Treasury of Lives Excerpt
- Himalayan Art Resources Link or Other Art Resource
- https://www.himalayanart.org/search/set.cfm?setID=4741
- Wiki Pages
- Karmapa, 3rd on the DRL
- Karmapa, 3rd on the LIB
- Karmapa, 3rd on the RTZ
- Karmapa, 3rd on the DNZ
- Karmapa, 3rd on the BNW
- 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: | Wangchuk, Tsering, Uttaratantra in the Land of Snows p. 30. |
All beings have Buddha-nature | |
Position: | Qualified Yes |
If "Qualified", explain: | "Rangjung Dorjé says in accordance with RGV I.27-28 that only the dharmakāya of all buddhas truly abides in sentient beings. The form kāyas are then explained as the outflow of the Dharma teachings on the level of the fruit, which corresponds to the pertinent passages in the first and third chapters of the Ratnagotravibhãga." |
Notes: | Mathes, K., A Direct Path to the Buddha Within, p. 72. |
Which Wheel Turning | |
Position: | Third Turning |
Notes: | Though his interpretation is combined with Mahamudra and Dzogchen perspectives and supported by Tantric scriptures. See quote below. |
Yogācāra vs Madhyamaka | |
Position: | Yogācāra |
Notes: | *"To sum up, in his explanation of buddha nature, Rangjung Dorjé combines three different strands of interpretations:
1. The mahāmudrā interpretation stemming from Saraha 2.The interpretation according to Asańgas Mahãyãnasamgraha 3.The dzogchen interpretation In other words, for Rangjung Dorjé, well-founded mahāmudrā and dzogchen explanations need be combined with Asańgas Yogācãra distinction." Mathes, K., A Direct Path to the Buddha Within, p. 65.
|
Zhentong vs Rangtong | |
Position: | Zhentong |
Notes: | *He never actually uses this term, so this is a later attribution, imputed on to his exegesis of the RGV and other works by his commentators such as Karma phrin las pa and eventually Kongtrul, which is labeled the Zhentong Tradition of the Karma Kagyu, which differs considerably from Dolpopa's tradition. Mathes, K., A Direct Path to the Buddha Within, pp. 54-57.
|
Promotes how many vehicles? | |
Position: | |
Notes: | |
Analytic vs Meditative Tradition | |
Position: | Meditative Tradition |
Notes: | Wangchuk, Tsering Uttaratantra in the Land of Snows p. 30. |
What is Buddha-nature? | |
Position: | Tathagatagarbha as Mind's Luminous Nature |
Notes: | *"The tathāgata heart is mind’s luminous ultimate nature or nondual wisdom, which is the basis of everything in saṃsāra and nirvāṇa. Its essence is empty, its nature is lucid, and its display is unimpeded (this is also how the nature of the mind is presented in the Mahāmudrā tradition, and the Karmapa’s commentary on the Dharmadhātustava indeed equates the tathāgata heart with Mahāmudrā)." Brunnhölzl, K., When the Clouds Part, p. 72.
Question: How are the properties of purification produced? They are supported by buddha nature, [inasmuch as] it is the dharmakāya of the above-mentioned purity of mind." Mathes, K., A Direct Path to the Buddha Within, p. 58 |
Svātantrika (རང་རྒྱུད་) vs Prāsaṅgika (ཐལ་འགྱུར་པ་) | |
Position: | |
Notes: | |
Causal nature of the vajrapāda | |
Position: |
"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.