Difference between revisions of "Sa skya paN+Di ta"
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|images=File:Sakya Pandita (R. Beer).jpg{{!}}Line Drawing by Robert Beer Courtesy of [http://www.tibetanart.com/ The Robert Beer Online Galleries] | |images=File:Sakya Pandita (R. Beer).jpg{{!}}Line Drawing by Robert Beer Courtesy of [http://www.tibetanart.com/ The Robert Beer Online Galleries] | ||
|PosBuNayDefProv=Provisional | |PosBuNayDefProv=Provisional | ||
− | |PosBuNayDefProvNotes=Kano | + | |PosBuNayDefProvNotes=#[[Kano. K.]], [[Buddha-Nature and Emptiness]], p. 309. |
+ | #"As a proponent of the Madhyamaka view of the emptiness of inherent existence privileging the Madhyamakavatära, Sapen strongly argues against the tathâgata-essence concept that is central in the Uttaratantra. In his important work, Distinguishing the Three Vows, Sapen shows that the Uttaratantra requires interpretation." [[Wangchuk, Tsering]], [[The Uttaratantra in the Land of Snows]], p. 26. | ||
+ | #"In verses 138-42 of Distinguishing the Three Vows,17 Sapen further argues that the tathâgata-essence teaching in the Uttaratantra and other works of the tathâgata-essence literary corpus are provisional, because it meets the three criteria that are characteristics of the Buddha's provisional teachings. The three criteria are the point of reference (dgongs gzhi), purpose (dgos pa), and counter to the fact (dngos la gnod byed)." [[Wangchuk, Tsering]], [[The Uttaratantra in the Land of Snows]], p. 27. | ||
|PosAllBuddha=No | |PosAllBuddha=No | ||
+ | |PosAllBuddhaMoreNotes="In verses 59-63 of Sapen's Distinguishing the Three Vows, he argues against the presentation of the existence of a tathâgata-essence or sugata-essence endowed with enlightened qualities in sentient beings. Sapen demonstrates that such a position would be tantamount to holding the view of the Sämkhya School, that the "result | ||
+ | is present in its cause." [[Wangchuk, Tsering]], [[The Uttaratantra in the Land of Snows]], p. 27. | ||
|PosEmptyLumin=Tathagatagarbha as the Emptiness That is a Nonimplicative Negation | |PosEmptyLumin=Tathagatagarbha as the Emptiness That is a Nonimplicative Negation | ||
− | |PosEmptyLuminNotes=Kano p. 310: Sa-pan regards the intentional ground of Buddha-nature to be emptiness. | + | |PosEmptyLuminNotes=[[Kano. K.]], [[Buddha-Nature and Emptiness]],p. 310: Sa-pan regards the intentional ground of Buddha-nature to be emptiness. |
|PosSvataPrasa=Prāsaṅgika (ཐལ་འགྱུར་) | |PosSvataPrasa=Prāsaṅgika (ཐལ་འགྱུར་) | ||
|IsInGyatsa=No | |IsInGyatsa=No | ||
}} | }} |
Revision as of 10:07, 19 March 2018
Wylie | sa skya paN+Di ta |
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English Phonetics | Sakya Paṇḍita |
- ཀུན་དགའ་རྒྱལ་མཚན་
- ས་སྐྱ་པཎྜི་ཏ་ཀུན་དགའ་རྒྱལ་མཚན་
- kun dga' rgyal mtshan
- sa skya paN+Di ta kun dga' rgyal mtshan
- Sapaṇ
Birth: | 1182 |
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Death: | 1251 |
Tibetan calendar dates
Day | |
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Month | |
Gender | Male |
Element | Water |
Animal | Tiger |
Rab Jyung | 3 |
- Religious Affiliation
- Sakya
- Familial Relations
- Grandson of Sa chen kun dga' snying po and nephew of rje btsun grags pa rgyal mtshan and bsod nams rtse mo, and uncle of chos rgyal 'phags pa.
- Teachers
- Kha che paN chen shAkya shrI · rje btsun grags pa rgyal mtshan
- Students
- gu ru chos kyi dbang phyug · chos rgyal 'phags pa · yang dgon pa rgyal mtshan dpal
Other Biographical info:
- BDRC Link
- https://www.tbrc.org/#!rid=P1056
- Treasury of Lives Link
- http://treasuryoflives.org/biographies/view/Sakya-Pan%E1%B8%8Dita-Kunga-Gyeltsen/2137
- Treasury of Lives Excerpt
- Himalayan Art Resources Link or Other Art Resource
- https://www.himalayanart.org/search/set.cfm?setID=325
- Wiki Pages
- Sa skya paN+Di ta on the DRL
- Sa skya paN+Di ta on the LIB
- Sa skya paN+Di ta on the DNZ
- Sa skya paN+Di ta 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? | |
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Position: | Provisional |
Notes: | #Kano. K., Buddha-Nature and Emptiness, p. 309.
|
All beings have Buddha-nature | |
Position: | No |
If "Qualified", explain: | |
Notes: | "In verses 59-63 of Sapen's Distinguishing the Three Vows, he argues against the presentation of the existence of a tathâgata-essence or sugata-essence endowed with enlightened qualities in sentient beings. Sapen demonstrates that such a position would be tantamount to holding the view of the Sämkhya School, that the "result
is present in its cause." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 27. |
Which Wheel Turning | |
Position: | |
Notes: | |
Yogācāra vs Madhyamaka | |
Position: | |
Notes: | |
Zhentong vs Rangtong | |
Position: | |
Notes: | |
Promotes how many vehicles? | |
Position: | |
Notes: | |
Analytic vs Meditative Tradition | |
Position: | |
Notes: | |
What is Buddha-nature? | |
Position: | Tathagatagarbha as the Emptiness That is a Nonimplicative Negation |
Notes: | Kano. K., Buddha-Nature and Emptiness,p. 310: Sa-pan regards the intentional ground of Buddha-nature to be emptiness. |
Svātantrika (རང་རྒྱུད་) vs Prāsaṅgika (ཐལ་འགྱུར་པ་) | |
Position: | Prāsaṅgika (ཐལ་འགྱུར་) |
Notes: | |
Causal nature of the vajrapāda | |
Position: |
"Tathagatagarbha as the Emptiness That is a Nonimplicative Negation" 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.