Difference between revisions of "Vidyākaraprabha"

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|tolExcerpt=Vidyākaraprabha was an Indian translator active during the Tibetan imperial period. He is credited with collaborating on the translations of the ''Mahābherīsūtra,'' the ''Vinayavastu,'' the ''Vidhyottamātantra,'' and Haribhadra's important ''Abhisamayālaṃkāra'' commentary, the  ''Abhisamayālaṃkāra-nāma-prajñāpāramitopadeśa-śāstra-vṛtti.'' He is also credited as the author of a work in the Madhyamaka section of the Tengyur, with the title  ''Madhyamakanayasārasamāsaprakaraṇa,'' which he translated with Kawa Peltsek Rakṣita.
 
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Revision as of 13:22, 15 November 2019

Vidyākaraprabha on the DRL

Wylie bid+yA ka ra pra b+hA
English Phonetics Vidyākaraprabha


Tibetan calendar dates

About

Other Biographical info:

Links
BDRC Link (PP8211)
https://www.tbrc.org/#!rid=P8211
Treasury of Lives Link
https://treasuryoflives.org/biographies/view/Vidyakaraprabha/10911
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?
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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?
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Svātantrika (རང་རྒྱུད་) vs Prāsaṅgika (ཐལ་འགྱུར་པ་)
Position:
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Causal nature of the vajrapāda
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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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