Phag mo gru pa rdo rje rgyal po

Phag mo gru pa rdo rje rgyal po on the DRL

Classical Tibetan Authors

ཕག་མོ་གྲུ་པ་རྡོ་རྗེ་རྒྱལ་པོ་

Wylie	phag mo gru pa rdo rje rgyal po
English Phonetics	Pakmodrupa Dorje Gyalpo

Other names

• ཕག་མོ་གྲུ་པ་

• phag mo gru pa

Dates

Birth:	1110
Death:	1170

Tibetan calendar dates

Dates of birth

Day
Month
Gender	Male
Element	Iron
Animal	Tiger
Rab Jyung	2

Dates of passing

Day
Month
Gender
Element
Animal
Rab Jyung

About

Religious Affiliation

phag gru bka' brgyud

Teachers

Sa chen kun dga' snying po · Sgam po pa · Phywa pa chos kyi seng+ge

Students

'bri gung skyob pa 'jig rten mgon po · gling ras pa pad+ma rdo rje · stag lung thang pa bkra shis dpal · gyer sgom tshul khrims seng+ge · Khro phu lo tsA ba byams pa'i dpal · 'gro mgon ras chen

Other Biographical info:

He was the older brother or cousin of KaH thog dam pa bde gshegs.

Links

BDRC Link

https://www.tbrc.org/#!rid=P127

Treasury of Lives Link

https://treasuryoflives.org/biographies/view/Pakmodrupa-Dorje-Gyelpo/2539

Treasury of Lives Excerpt

Himalayan Art Resources Link or Other Art Resource

https://www.himalayanart.org/search/set.cfm?setID=956

Wiki Pages

• Phag mo gru pa rdo rje rgyal po on the BNW

Buddha Nature Project

Person description or short bio

A Tibetan scholar and adept who is counted as one of the great disciples of the key Bka’ brgyud founder Sgam po pa Bsod nams rinchen, and is venerated as the source for many subsequent Bka’ brgyud lineages. Born in the ’Bri lung rme shod region of eastern Tibet, Phag mo gru pa’s parents died while he was still young. Receiving ordination as a novice Buddhist monk at the age of eight, he studied under a variety of teachers during the early part of his life. At eighteen, he traveled to central Tibet, receiving full ordination at the age of twenty-five. There he trained under a number of Bka’ gdams pa teachers, and later, under the great Sa skya master Sa chen Kun dga snying po, from whom he received extensive instruction in the tradition of the path and its result (lam ’bras). At the age of forty, he traveled to Dwags lha sgam po in Southern Tibet, where he met Sgam po pa, who became his principal guru. Sgam po pa famously held up a half-eaten ball of parched barley flour mixed with tea and said to Phag mo gru pa, “This is greater than the results of all your previous meditation.” After he demonstrated his humility by carrying stones to build a stūpa, Sgam po pa gave Phag mo gru pa the transmission of instructions on mahāmudrā meditation and, through their practice, is said to have attained great realization. In 1158, Phag mo gru pa established a simple meditation hut where he lived until his death in 1170; this location later served as the foundation for the influential monastery of Gdan sa mthil. Phag mo gru pa was renowned for his strict adherence to the vinaya, even going on alms rounds, a rare practice in Tibet. Several individuals among his many followers established a number of important branch lineages, the so-called “eight minor Bka’ brgyud subsects” that collectively came to be known as the Phag gru Bka’ brgyud. (Source: "Phag mo gru pa Rdo rje rgyal po." In The Princeton Dictionary of Buddhism, 639. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)

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?
Position:	Tathāgatagarbha as the Resultant State of Buddhahood
Notes:	#From Śākya Chogden's summary of the main positions on buddha nature his view is included among the heading "Asserting buddha nature as the compound of natural purity and buddha qualities’ being inseparable" and with the sub-heading of "Asserting those qualities to be the qualities of the fruitional dharmakāya of realization (many Kagyüpas such as Pamo Trupa)." Brunnhölzl, K., When the Clouds Part, p. 79. A more complete translation of the above summary can be found in Mathes, K., A Direct Path to the Buddha Within, p. 34.
Svātantrika (རང་རྒྱུད་) vs Prāsaṅgika (ཐལ་འགྱུར་པ་)
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Causal nature of the vajrapāda
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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.

Vinaya refers to the corpus of Buddhist teachings on moral discipline and precepts and is one of the three canonical sets of teachings alongside Sūtra and Abhidharma. It also refers to the monastic tradition which has been passed down since the Buddha's time until our time.

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.