Rgyal mtshan dpal bzang

Rgyal mtshan dpal bzang on the DRL

Classical Tibetan Authors

རྒྱལ་མཚན་དཔལ་བཟང་

Wylie	rgyal mtshan dpal bzang

Other names

• འབའ་ར་བ་རྒྱལ་མཚན་དཔལ་བཟང་

• 'ba' ra ba rgyal mtshan dpal bzang

Dates

Birth:	1310
Death:	1391

Tibetan calendar dates

Dates of birth

Day
Month
Gender	Male
Element	Iron
Animal	Dog
Rab Jyung	5

Dates of passing

Day
Month
Gender
Element
Animal
Rab Jyung

About

Religious Affiliation

'ba' ram bka' brgyud

Teachers

Bsod nams rgyal mtshan · zur phug pa rin chen dpal bzang

Other Biographical info:

Links

BDRC Link

https://www.tbrc.org/#!rid=P1932

Wiki Pages

• Rgyal mtshan dpal bzang 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:
Notes:
All beings have Buddha-nature
Position:	Qualified Yes
If "Qualified", explain:	It is dharmata or luminosity that is hindered by adventitious stains for sentient beings and is the dharmakaya at the level of a buddha.
Notes:	Mathes, K., A Direct Path to the Buddha Within, pp. 116-117.
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:
Notes:	dharmata/luminosity obscured by temporary stains for sentient beings and dharmakaya for buddhas. "For Barawa, buddha nature thus transforms into samsāra when it does not recognize that it is inseparable clarity and emptiness. When it does come to that recognition, buddha nature then transforms into the real dharmakāya of a buddha. Consequently, Barawa distinguishes two types of buddha nature: one of sentient beings and one of a buddha." Mathes, K., A Direct Path to the Buddha Within, p. 118.
Svātantrika (རང་རྒྱུད་) vs Prāsaṅgika (ཐལ་འགྱུར་པ་)
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Causal nature of the vajrapāda
Position:

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

In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas.

Mental stains that are not inherent to the nature of the mind but are temporarily present as the residue of past actions or habitual tendencies. It is sometimes iterated as adventitious defilements (Skt. āgantukakleśa, Tib. glo bur gyi nyon mongs), which references the fickle and temporary nature of disturbing emotions that lack an ultimately established basis for existence.

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.