Search by property

This page provides a simple browsing interface for finding entities described by a property and a named value. Other available search interfaces include the page property search, and the ask query builder.

List of results

• Bcom ldan rig pa'i ral gri  + (This assertion is applied retroactively si … This assertion is applied retroactively since he predates the category.</br>*"bCom-ldan-ral-gri of sNar-thang monastery is, according to Tāranātha, a forerunner of the gzhan stong tradition established by Dol-po-pa. bCom-ldan-ral-gri, in his RGV commentary, does not systematically teach the gzhan stong doctrine (and is not, of course, aware that he would later be considered a gzhan stong forerunner), but he does expound some fragmentary elements that possibly fink him to the gzhan stong position of Dol-po-pa". [[Kano, K.]], ''[[Buddha-Nature and Emptiness]]'', p. 342.</br>*"Given Rikrel's interpretation of the ''Uttaratantra'', it is no wonder that later Jonang scholars would retrospectively include him in the Jonang lineage of other-emptiness transmission, even though he does not employ terms such as "other-emptiness" and "all-basis-gnosis" (''kun gzhi ye shes''), which would become crucial for Dölpopa's presentation of tathāgata-essence." [[Wangchuk, Tsering]]. ''[[The Uttaratantra in the Land of Snows]]'', p. 30.e Uttaratantra in the Land of Snows]]'', p. 30.)

• Karmapa, 3rd  + ( *He never actually uses this term, so thi … </br>*He never actually uses this term, so this is a later attribution imputed on to his exegesis of the RGV and other works by his commentators such as Karma Trinlepa and eventually Kongtrul, which is labeled the Zhentong Tradition of the Karma Kagyu, which differs considerably from Dölpopa's tradition. See [[Mathes, K.]], ''[[A Direct Path to the Buddha Within]]'', pp. 54-57.</br>*For more on the difference between the Third Karmapa and Dölpopa see [[Mathes, K.]], ''[[A Direct Path to the Buddha Within]]'', p. 69-70.</br>*See also [[Brunnhölzl, K.]], ''[[Luminous Heart]]'', pp. 95-109.</br>uminous Heart]]'', pp. 95-109. )
• Btsan kha bo che  + (He predates the category, but as Stearns remarks, "Tsen Kawoché . . . is often thought to be the first Tibetan to have taught what later came to be known as the Zhentong view." See [[Stearns, C.]], [[The Buddha from Dolpo]], pp. 42–3 and pp. 88–9.)
• Sa skya paN+Di ta  + (He predates the distinction but is clearly in line with the rangtong perspective.)
• Dol po pa  + (He was not the first to use the term, but … He was not the first to use the term, but he was the one to define and make it a central feature of his innovative philosophical position:</br>*"According to traditional Tibetan accounts, the revolutionary theory that the ultimate is not "empty of an own-being” (''rang stong'') but “empty of other” (''gzhan stong'') arose in Dölpopas mind during a Kālacakra retreat at Jonang. Lhai Gyaltsen informs us that Dölpopas realization was connected with the ''Kālacakratantra'' and the construction of the great ''stūpa'' in Jonang, which was consecrated in 1333. One of the first works in which Dölpopa expressed his new zhentong understanding of the Buddhist doctrine was his famous ''Ri chos nges don rgya mtsho''. His last major work was the ''Bka bsdu bzhi pa'' (''Bka' bsdu bzhi pa'i don bstan rtsis chen po'', ''The Great Reckoning of the Doctrine That Has the Significance of a Fourth Council''), which can be seen as a final summary of Dölpopas views." [[Mathes, K.]], ''[[A Direct Path to the Buddha Within]]'', p. 75.th to the Buddha Within]]'', p. 75.)
• Rta nag rin chen ye shes  + (Technically he was more of a precursor to … Technically he was more of a precursor to this view, though as an important teacher to Dölpopa, especially for the ''Five Treatises of Maitreya'' it is no wonder that the latter's view is heavily indebted to Rinchen Yeshe. See</br>*[[Wangchuk, Tsering]]. ''[[The Uttaratantra in the Land of Snows]]'', pp. 35-36.</br>*[[Brunnhölzl, K.]], ''[[When the Clouds Part]]'', pp. 308-309.When the Clouds Part]]'', pp. 308-309.)
• Phywa pa chos kyi seng+ge  + (He predates this debate.)
• Klong chen pa  + (This is a tricky issue, as he generally pr … This is a tricky issue, as he generally predates this categorization though he does use the term, sparingly, in some of his writings, though not in the same way that it would come to be characterized by Dolpopa. Though some traditional scholars, such as Kongtrul, consider him a zhentongpa, this is not a common Nyingma view. For relevant discussions of this issue see: </br>*[[Mathes, K.]], [[A Direct Path to the Buddha Within]], pp. 98-99.</br>*[[Wangchuk, Dorji]], [[The rÑiṅ-ma Interpretations of the Tathāgatagarbha Theory]], pp. 174-178.[[The rÑiṅ-ma Interpretations of the Tathāgatagarbha Theory]], pp. 174-178.)