Mar pa do pa chos kyi dbang phyug

Mar pa do pa chos kyi dbang phyug on the DRL

Classical Tibetan Authors

མར་པ་དོ་པ་ཆོས་ཀྱི་དབང་ཕྱུག་

Wylie	mar pa do pa chos kyi dbang phyug
English Phonetics	Marpa Dopa Chökyi Wangchuk

Other names

• མར་པ་དོ་བ་ཆོས་ཀྱི་དབང་ཕྱུག་

• mar pa do ba chos kyi dbang phyug

Dates

Birth:	1042
Death:	1136

Tibetan calendar dates

Dates of birth

Day
Month
Gender	Male
Element	Water
Animal	Horse
Rab Jyung	1

Dates of passing

Day
Month
Gender
Element
Animal
Rab Jyung

About

Teachers

Parahitabhadra · Mar pa chos kyi blo gros

Students

cog ro chos kyi rgyal mtshan

Other Biographical info:

Links

BDRC Link

https://www.tbrc.org/#!rid=P3814

Treasury of Lives Link

https://treasuryoflives.org/biographies/view/chos-kyi-dbang-phyug/P3814

Wiki Pages

• Mar pa do pa chos kyi dbang phyug on the DRL
• Mar pa do pa chos kyi dbang phyug on the BNW

Buddha Nature Project

Person description or short bio

A student of Marpa the translator, Rongzom, as well as several prominent Indian scholars, Marpa Dopa was a Tibetan translator and scholar-yogi active in the 11th and 12th centuries

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

Is Buddha-nature considered definitive or provisional?
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All beings have Buddha-nature
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If "Qualified", explain:
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Which Wheel Turning
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Yogācāra vs Madhyamaka
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Zhentong vs Rangtong
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Promotes how many vehicles?
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Analytic vs Meditative Tradition
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What is Buddha-nature?
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Svātantrika (རང་རྒྱུད་) vs Prāsaṅgika (ཐལ་འགྱུར་པ་)
Position:
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Causal nature of the vajrapāda
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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.