Ye shes sde

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PeopleYe shes sde


ཡེ་ཤེས་སྡེ་
Yeshe De(mid-8th century - early 9th century)
Rinchen Terdzö ChenmoBuddhist Digital Resource Center

Yeshe De (ye shes sde) was born into the Nanam clan (sna nam) and became one of the three foremost translators of the imperial era. He is counted among the twenty-five disciples of Padmasambhava.

As a young monk his scholarship earned him the title of 'bande' (teacher). He was perhaps the most prolific Tibetan translator in history, with hundreds of translations. Scholar Sherab Rhaldi lists 347 translations in collaboration with fifteen Indian paṇḍitas. [He] is also credited with translating the Nyingma tantras.

He is said to have taught the Abhidharma to Lhalung Pelgyi Dorje (lha lung dal gyi rdo rje).

According to Nyingma legend, he was a master of the Vajrakīlaya tantra, and is said to have realized the illusory nature of phenomena and cut the cord of mind-made karmic conditioning, which left him free to soar in the sky like a bird.
... read more at The Treasury of Lives

Library Items

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Ratnadārikāsūtra
An important sūtra source for the Uttaratantra in its discussion of the third of the seven topics (buddha) in which the qualities of awakening are listed.
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Śrīmālādevīsūtra
One of the more prominent sūtra sources for the Ratnagotravibhāga, this text tells of the story of Śrīmālādevī taking up the Buddhist path at the behest of her royal parents based on a prophecy of the Buddha. It includes mention of important concepts related to the teachings on buddha-nature, such as the single vehicle and the four perfections, or transcendent characteristics, of the dharmakāya. It also mentions the notion that buddha-nature, which is equated with mind's luminous nature, is empty of adventitious stains but not empty of its limitless inseparable qualities. In his commentary on the Ratnagotravibhāga, Asaṅga quotes this sūtra more than any other source text. In particular, it is considered a source for the fifth of the seven vajra topics, enlightenment.
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Ghanavyūhasūtra
Only extant in Chinese and Tibetan translations, this sūtra, which is centered around Buddha Śākyamuni's visit to the pure land of the Buddha Vairocana, is an important source for the Yogācāra notions of the three natures, tathāgatagarbha, and the ālayavijñāna. These latter two terms are often treated as synonyms in the text, especially in their pure form, while in its impure form the ālayavijñāna is designated as the source from which all ordinary phenomena emerge.
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Sarvabuddhaviśayāvatārajñānālokālaṃkārasūtra
The main topic of this sūtra is an explanation of how the Buddha and all things share the very same empty nature. Through a set of similes, the sūtra shows how an illusion-like Buddha may dispense appropriate teachings to sentient beings in accordance with their propensities. His activities are effortless since his realization is free from concepts. Thus, the Tathāgata’s non-conceptual awareness results in great compassion beyond any reference point. (Source: 84000: Translating the Words of the Buddha)
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Saddharmapuṇḍarīkasūtra
Commonly referred to as the Lotus Sūtra, this text is extremely popular in East Asia, where it is considered to be the "final" teaching of the Buddha. Especially in Japan, reverence for this text has put it at the center of numerous Buddhist movements, including many modern, so-called new religions. The esteemed status of this scripture is epitomized in the Nichiren school's sole practice of merely paying homage to its title with the prayer "Namu myōhō renge kyō".
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Maitreya: Madhyāntavibhāgakārikā
In Sanskrit, “Differentiation of the Middle Way and the Extremes”; one of the Five Dharma Treatises of Maitreya (byams chos sde lnga) said to have been presented to Asaṅga by the bodhisattva Maitreya in the Tuṣita heaven. Written in verse, it is one of the most important Yogācāra delineations of the three natures (trisvabhāva), especially as they figure in the path to enlightenment, where the obstacles created by the imaginary (parikalpita) are overcome ultimately by the antidote of the consummate (pariniṣpanna). The “middle way” exposed here is that of the Yogācāra, and is different from that of Nāgārjuna, although the names of the two extremes to be avoided—the extreme of permanence (śāśvatānta) and the extreme of annihilation (ucchedānta)—are the same. Here the extreme of permanence is the existence of external objects, the imaginary nature (parikalpitasvabhāva). The extreme of annihilation would seem to include Nāgārjuna’s emptiness of intrinsic nature (svabhāva). The middle way entails upholding the existence of consciousness (vijñāna) as the dependent nature (paratantrasvabhāva) and the existence of the consummate nature (pariniṣpannasvabhāva). The work is divided into five chapters, which consider the three natures, the various forms of obstruction to be abandoned on the path, the ultimate truth according to Yogācāra, the means of cultivating the antidotes to the defilements, and the activity of the Mahāyāna path. (Source: The Princeton Dictionary of Buddhism, p. 489)
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Tathāgatagarbhasūtra
The Tathāgatagarbhasūtra (TGS) is a relatively short text that represents the starting point of a number of works in Indian Mahāyāna Buddhism centering around the idea that all living beings have the buddha-nature. The genesis of the term tathāgatagarbha (in Tibetan de bzhin gshegs pa'i snying po, in Chinese rulai zang 如來藏, the key term of this strand of Buddhism and the title of the sūtra), can be observed in the textual history of the TGS. (Zimmermann, A Buddha Within: The Tathāgatagarbhasūtra, p. 7)
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Buddhāvataṃsakasūtra
One of the longest works in the entire Buddhist canon, the Buddhāvataṃsakasūtra is widely considered to be a compilation of independent scriptures, which was expanded upon over the course of time. It was extremely influential in East Asia, where it was preserved in an eighty-scroll recension. The Tibetan translation of this work fills four volumes in the Derge Kangyur. Though only two sections—namely, the Gaṇḍavyūhasūtra and the Daśabhūmikasūtra—have survived in Sanskrit, both of which have also circulated as independent works.
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Dhāraṇīśvararājasūtra
Also known as Questions of Dhāraṇīśvararāja Sūtras (Dhāraṇīśvararājasūtra), this lengthy sūtra is stated to be the primary source for the Ratnagotravibhāga since it touches upon all seven vajra topics discussed in the treatise.
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Sāgaramatiparipṛcchāsūtra
This sūtra details the story of the bodhisattva Sāgaramati and his questioning of the Buddha. A couple of the Buddha's responses to the bodhisattva are quoted at length in the Ratnagotravibhāga, which explain how bodhisattvas utilize the afflictions to anchor them to saṃsāra in order to benefit sentient beings. However, since the afflictions are merely adventitious, these bodhisattvas are not affected by them and they are, likewise, able to mature sentient beings who can also be cleansed of these adventitious afflictions to reveal the innate purity of the mind.
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Dṛḍhādhyāśayaparivarta
One of the sūtra sources for the Ratnagotravibhāga, especially for the first three of the seven vajra topics discussed therein—namely, the Buddha, Dharma, and Saṅgha. Also known as Dṛḍhādhyāśayaparivarta, the main protagonist is Bodhisattva Dṛḍhādhyāśaya, who sees a beautiful girl on his alms round. He is attracted to the girl and tries to meditate on ugliness but fails and thus runs away to the mountains. The Buddha sees this, manifest as the beautiful girl, and chases him to say: "I should be relinquished in your mind. What use is giving up with your body. Dṛḍha! Running away physically cannot help you abandon attachment." Having said this, she jumps off a cliff and Dṛḍha reports to the Buddha who reminds him that the Buddha does not teach physical escape in order to eliminate attachment, hatred and ignorance.
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Tathāgataguṇajñānācintyaviṣayāvatāranirdeśa
One of the sūtra sources for the Ratnagotravibhāga, especially in terms of the last of the seven vajra topics discussed therein—namely, the activities.
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Gaganagañjaparipṛcchāsūtra
The Sūtra of the Questions of Gaganagañja (Gaganagañjaparipṛcchāsūtra, Toh 148) is an important canonical work centering on the bodhisattva Gaganagañja’s inquiries to the Buddha, his display of seven miracles, and dialogue between various figures about core Mahāyāna principles. The sūtra covers topics such as the bodhisattva path, bodhicitta, concentration, buddha activity, wisdom (jñāna), as well as predictions about the future enlightenment of disciples. Throughout the discourse, the sky (gagana) is used as the central metaphor for emptiness (śūnyatā) and nonduality (advaya) to describe the nature of reality. (Source: 84000)
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Vajracchedikāprajñāpāramitāsūtra
One of the most revered and recited scriptures of the perfection of wisdom genre (prajñāpāramitāsūtras), perhaps second only to the Heart Sūtra, both of which became especially popular in the East Asian Buddhist traditions. It is a crucial source for Mahāyāna tenets of selflessness and the emptiness of phenomena, and its discourse is framed as an explanation of how to enter into the vehicle of the bodhisattvas by developing and sustaining their enlightened perspective.
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RKTSK 232
Mahāmeghasūtra. (T. Sprin chen po'i mdo; C. Dafangdeng wuxiang jing/Dayun jing; J. Daihōdō musōkyō/Daiungyō; K. Taebangdǔng musang kyǒng/Taeun kyǒng 大方等無想經/大雲經). In Sanskrit, the "Great Cloud Sūtra"; it is also known in China as the Dafangdeng wuxiang jing. The Mahāmeghasūtra contains the teachings given by the Buddha to the bodhisattva "Great Cloud Secret Storehouse" (C. Dayunmizang) on the inconceivable means of attaining liberation, samādhi, and the power of dhāraṇīs. The Buddha also declares that tathāgatas remain forever present in the dharma and the saṃgha despite having entered parinirvāṇa and that they are always endowed with the four qualities of nirvāṇa mentioned in the Mahāparinirvāṇasūtra, namely, permanence, bliss, purity, and selfhood (see guṇapāramitā). The Mahāparinirvāṇasūtra's influence on the Mahāmeghasūtra can also be witnessed in the story of the goddess "Pure Light" (C. Jingguang). Having heard the Mahāparinirvāṇasūtra in her past life, the goddess is told by the Buddha that she will be reborn as a universal monarch (cakravartin). The sūtra is often cited for its prophecy of the advent of Nāgārjuna, as well as for its injunctions against meat-eating. It was also recited in order to induce rain. In China, commentators on the Mahāmeghasūtra identified the newly enthroned Empress Wu Zetian as the reincarnation of the goddess, seeking thereby to legitimize her rule. As Emperor Gaozong (r. 649–683) of the Tang dynasty suffered from increasingly ill health, his ambitious and pious wife Empress Wu took over the imperial administration. After her husband's death she exiled the legitimate heir Zhongzong (r. 683–684, 703–710) and usurped the throne. One of the many measures she took to gain the support of the people was the publication and circulation of the Mahāmeghasūtra. Two translations by Zhu Fonian and Dharmakṣema were available at the time. Wu Zetian also ordered the establishment of monasteries called Dayunsi ("Great Cloud Monastery") in every prefecture of the empire. (Source: "Mahāmeghasūtra." In The Princeton Dictionary of Buddhism, 500. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)
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RKTSK 95
The Play in Full tells the story of how the Buddha manifested in this world and attained awakening, as perceived from the perspective of the Great Vehicle. The sūtra, which is structured in twenty-seven chapters, first presents the events surrounding the Buddha’s birth, childhood, and adolescence in the royal palace of his father, king of the Śākya nation. It then recounts his escape from the palace and the years of hardship he faced in his quest for spiritual awakening. Finally the sūtra reveals his complete victory over the demon Māra, his attainment of awakening under the Bodhi tree, his first turning of the wheel of Dharma, and the formation of the very early saṅgha. (Source: 84000)

On the topic of this person

Book
Rong-zom-pa's Discourses on Buddhology
The present study looks into the investigation of buddhology1—that is, conceptions of Buddhahood found in various traditional Buddhist systems and scriptures—by the eleventh-century rNying-ma author and translator Rong-zom Choskyi-bzang-po (henceforth Rong-zom-pa). The bulk of attention will be devoted to his work titled Sangs rgyas kyi sa chen mo (henceforth Sangs sa chen mo) (An Extended [Exposition on] the Stage of a Buddha). This treatise—the only known Tibetan (and, as far as I am aware, indeed pan-Indian) work of its kind on buddhology—discusses its subject at length, focusing on the controversy about whether gnosis exists—on the conventional level—at the stage of a buddha.2 My attention was first drawn to this controversy when I was working on my Master's thesis, titled "The Life and Works of Rong-zom Paṇḍita," for which I critically edited and translated Mi-pham-rgya mtsho's (1846–1912) Rang zorn gsung 'bum dkar chag me tog phreng ba (Garland of Flowers: A Catalogue to Rong-zom's Collected Works), and prepared a detailed catalogue of Rongzom-pa's three-volume collected works.3 In his catalogue, Mi-pham devotes an entire passage to this issue, with the aim of refuting what he believed to be the wrongly held view that Rong-zom-pa denied the existence of gnosis at the stage of a buddha. Any denial of the existence of gnosis had obviously been difficult to digest by most Tibetan scholars, and the prevailing position in Tibet was and still is that a buddha does possess gnosis. Mi-pham attempts to interpret Rong-zom-pa's statements in which he unquestionably maintains that gnosis does not exist at the stage of a buddha as only referring to gnosis that had been generated on the path but not to gnosis as such, for Rong-zom-pa, Mi-pham argues, is an expounder of rDzogs-chen, a system in which what is called 'self-occurring gnosis' (rang byung gi ye shes: svayaṃbhūjñāna) features prominently. Nonetheless, from my examination of Rong-zom-pa's discussions of the whole issue, it has become evident that he did indeed deny the existence of any cognitive element whatsoever at the stage of a buddha, the sole constituent of Buddhahood being for him the purified dharmadhātu. Although he alludes to self-occurring gnosis on numerous occasions in his works, there is a salient difference between his and Mi-pham's understanding of the term: for Mi-pham self-occurring gnosis is something cognitive, whereas for Rong-zom-pa, who equates it with the dharmadhātu, it is not. Rong-zom-pa, however, does not deny that a buddha's gnosis, as mere appearance, manifests to those who have not yet attained release and thus have not yet eliminated all their delusions. A buddha, on the other hand, whose delusions have been completely exhausted, does not possess such gnosis. This position of Rong-zom-pa's does not seem to be an exceptional case. It can be shown in fact that numerous, if not the majority, of Indian Madhyamaka scholars of the eleventh century took a position similar to that of Rong-zom-pa. Furthermore, several works of early bKa'-gdams scholars that have come to light recently show that Rong-zom-pa was not the only Tibetan of his time to hold such a view. It thus appears that while the latter was indeed current among Tibetan scholars of the eleventh century, for a variety of reasons it was soon superseded by the less radical position which allows for the existence of some kind of cognitive element. (Almogi, preface, 13–14)
Notes
  1. Following Paul Harrison, I employ the term 'buddhology' (written in lower case) to refer to theories on and conceptions of the nature of a "buddha" (i.e., Buddhahood), while reserving 'Buddhology' (capitalized) for an alternative designation for Buddhist Studies. See Harrison 1995, p. 24, n. 4.
  2. In the present study I differentiate between a buddha (i.e., written in lower case and italicized), a title referring to any unspecified awakened person, and Buddha (i.e., written in roman and capitalized), a title referring to Śākyamuni Buddha or any other particular awakened person. (The same convention has been employed in the case of other titles: for example, bodhisattva versus Bodhisattva.) This differentiation is particularly important for the discussion of buddhology, or conceptions of Buddhahood, since some such conceptions (particularly the earlier ones) are clearly only associated with the person of the historical Buddha, while others, which commonly represent later developments in which a plurality of buddhas is affirmed, concern all awakened persons. To be sure, often there is no clear-cut borderline. In such cases I have employed both forms as alternatives.
  3. A considerably revised and enlarged version of the thesis is currently under preparation for publication in the near future.
Almogi, Orna. Rong-zom-pa's Discourses on Buddhology: A Study of Various Conceptions of Buddhahood in Indian Sources with Special Reference to the Controversy Surrounding the Existence of Gnosis (jñāna: ye shes) as Presented by the Eleventh-Century Tibetan Scholar Rong-zom Chos-kyi-bzang-po. Studia Philologica Buddhica Monograph Series 24. Tokyo: International Institute for Buddhist Studies, 2009.
Book
The Buddhist Philosophy of the Middle
Madhyamaka, the "philosophy of the middle," systematized the Buddha's fundamental teaching on no-self with its profound non-essentialist reading of reality. Founded in India by Nāgārjuna in about the second century C.E., Madhyamaka philosophy went on to become the dominant strain of Buddhist thought in Tibet and exerted a profound influence on all the cultures of East Asia. Within the extensive Western scholarship inspired by this school of thought, David Seyfort Ruegg's work is unparalleled in its incisiveness, diligence, and scope. The Buddhist Philosophy of the Middle brings together Ruegg’s greatest essays on Madhyamaka, expert writings which have and will continue to contribute to our progressing understanding of this rich tradition. (Source: Wisdom Publications)
Ruegg, David Seyfort. The Buddhist Philosophy of the Middle: Essays on Indian and Tibetan Madhyamaka. Studies in Indian and Tibetan Buddhism. Boston: Wisdom Publications, 2010.

Other names

  • སྣ་ནམ་ཡེ་ཤེས་སྡེ་ · other names (Tibetan)
  • ཞང་བནྡེ་ཡེ་ཤེས་སྡེ་ · other names (Tibetan)
  • sna nam ye shes sde · other names (Wylie)
  • zhang ban+de ye shes sde · other names (Wylie)

Affiliations & relations

  • Nyingma · religious affiliation
  • Pad+ma 'byung gnas · teacher

Tertön Gyatsa Information from the Rinchen Terdzö

Text
Tibetan
Wylie

The full Tertön Gyatsa text can be found at the following page: Volume 1 (ཀ), 341-765, 1a1-213a4.

Name in Gyatsa: སྣ་ནམ་ཡེ་ཤེས་ (sna nam ye shes)

Page #s for bio of this person: 388 to 388

Folio #s for bio of this person: 24b1 to 24b3

།སྣ་ནམ་ཡེ་ཤེས་ནི། སྐ་ཅོག་ཞང་གསུམ་དུ་གྲགས་པའི་ནང་གསེས་ཞང་གི་བནྡེ་ཡེ་ཤེས་སྡེ་ཡིན་པར་བཞེད་དེ། སྒྱུར་བྱེད་ཀྱི་ལོ་ཙཱ་མཁས་པའི་ཕུལ་དུ་ཕྱིན་ཞིང་ནམ་མཁའ་ལ་བྱ་ལྟར་འཕུར་བར་ནུས་པའི་རྫུ་འཕྲུལ་ལ་མངའ་དབང་འབྱོར་བའི་གྲུབ་ཐོབ་ཆེན་པོ་སྟེ་མཁས་གྲུབ་གཉིས་ཀ་དང་ལྡན་པ། རྟེན་རབ་བྱུང་ཡིན་པར་སྣང་ངོ། །འདི་ཉིད་ཕུར་པའི་བཀའ་བབས་ཆེན་པོར་གྱུར་པས་བར་སྐབས་སུ་ཕུར་པ་སྣ་ནམ་ལུགས་ཞེས་དར་རྒྱས་བཟང་པོར་བྱུང་བར་མངོན་ཅིང་ད་ལྟའང་དྷ་ཏི་རྒྱས་འབྲིང་བསྡུས་གསུམ་ལ་བརྟེན་པའི་ཡིག་སྣ་ཅི་རིགས་ཡོད་པར་སྣང་ངོ།

sna nam ye shes ni/_ska cog zhang gsum du grags pa'i nang gses zhang gi ban+de ye shes sde yin par bzhed de/_sgyur byed kyi lo tsA mkhas pa'i phul du phyin zhing nam mkha' la bya ltar 'phur bar nus pa'i rdzu 'phrul la mnga' dbang 'byor ba'i grub thob chen po ste mkhas grub gnyis ka dang ldan pa/_rten rab byung yin par snang ngo/_/'di nyid phur pa'i bka' babs chen por gyur pas bar skabs su phur pa sna nam lugs zhes dar rgyas bzang por byung bar mngon cing da lta'ang d+ha ti rgyas 'bring bsdus gsum la brten pa'i yig sna ci rigs yod par snang ngo

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