Difference between revisions of "Smon lam tshul khrims"

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|MainNameTib=སྨོན་ལམ་ཚུལ་ཁྲིམས་
 
|MainNameWylie=Smon lam tshul khrims
 
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|AltNamesTib=སྐྱོ་སྟོན་སྨོན་ལམ་ཚུལ་ཁྲིམས་
 
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|YearBirth=1219
 
|YearBirth=1219
 
|YearDeath=1299
 
|YearDeath=1299
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|BdrcLink=https://www.tbrc.org/#!rid=P1219
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|TolLink=https://treasuryoflives.org/biographies/view/Kyoton-Monlam-Tsultrim/2483
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|tolExcerpt=Kyoton Monlam Tsultrim (skyo ston smon lam tshul khrims) was born into the Kyo (skyod) clan at a place named Tanakyang (rta nag yang), in U (dbus), in 1219, the earth-rabbit year of fourteenth sexagenary cycle.
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He studied the complete Kadam traditions under the guidance of the sixth abbot, Sanggye Gompa Sengge Kyab (sangs rgyas sgom pa seng ge skyabs, 1179-1250) and the seventh abbot of Nartang Monastery (snar thang dgon), Chim Namkha Drak (mchims nam mkha’ grags, 1210-1285).
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Due to his extensive practice of Vajrapāṇi, of whom he was believed to have been an emanation, he was said to have been capable of curing diseases caused by malicious spirits. He was also said to have been an emanation of Avalokiteśvara and Mañjuśrī.
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In 1285 he was appointed to the abbatial throne as the eighth abbot of Nartang Monastery. During his tenure he established the printing house and had a wall built around the monastery.
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He composed a commentary on Prajñāpāramitā, but this does not appear to be extant. Among his disciples were Chomden Rikpai Reldri (bcom ldan rig pa'i ral gri, 1227-1305) and Drakpa Tsondru (grags pa brtson 'grus, 1253-1316), the tenth abbot of Nartang.
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He wrote a biography of his master, Chim Namkha Drak, which is stored in the Cultural Palace of Nationalities (民族文化宫) in Beijing.
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He passed away at the age of eighty one, in 1299, the earth-pig year of the fifth sexagenary cycle.
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|pagecreationdate=16 March 2017
 
|pagecreationdate=16 March 2017
 
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Latest revision as of 17:40, 22 January 2020

Smon lam tshul khrims on the DRL

སྨོན་ལམ་ཚུལ་ཁྲིམས་
Wylie Smon lam tshul khrims
English Phonetics Monlam Tsultrim
Other names
  • སྐྱོ་སྟོན་སྨོན་ལམ་ཚུལ་ཁྲིམས་
    Alternate names
    • skyo ston smon lam tshul khrims
    Dates
    Birth:   1219
    Death:   1299


    Tibetan calendar dates

    About

    Other Biographical info:

    Links
    BDRC Link
    https://www.tbrc.org/#!rid=P1219
    Treasury of Lives Link
    https://treasuryoflives.org/biographies/view/Kyoton-Monlam-Tsultrim/2483
    Wiki Pages


    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:
    If "Qualified", explain:
    Notes:
    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:
    Notes:
    Svātantrika (རང་རྒྱུད་) vs Prāsaṅgika (ཐལ་འགྱུར་པ་)
    Position:
    Notes:
    Causal nature of the vajrapāda
    Position:

    Template:Full Text Subpage Template:Footer

    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.

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