Property:PosWheelTurnNotes
From Buddha-Nature
This is a property of type Text.
C
"Therefore, for both Ngok and Chapa, the ''Uttaratantra'' is a definitive work, and it is also a treatise that explains the meaning of the last-wheel sutras such as the Tathāgatagarbhasūtra and the Śrīmālādevīsūtra." [[Wangchuk, Tsering]]. ''[[The Uttaratantra in the Land of Snows]]'', p. 20. +
According to [[Wangchuk, Tsering]], "Rikrel not only situates the ''Uttaratantra'' within sutric Mahāyāna literature, but he also includes it in the last wheel as a work expounding on both sutras and tantric literature." ''[[The Uttaratantra in the Land of Snows]]'', p. 29.
*However, Kano suggests his view of RGV relates to both 2nd and 3rd turnings. "In his Byams pa dang 'grel ba'i chos kyi byung tshul, bCom-ldan-ral-gri asserts that the teaching of the RGV contradicts neither the Two Truths doctrine of Madhyamaka nor the Yogācāra doctrine of the Threefold Intrinsic Nature, while the other four treatises of Maitreya teach either one or the other of these two doctrines (but not both at the same time)." [[Kano, K.]], ''[[Buddha-Nature and Emptiness]]'', p. 342. +
D
Both second and third, though third is higher. [[Wangchuk, Tsering]], [[The Uttaratantra in the Land of Snows]], p. 74. +
F
Draszczyk, "A Eulogy of Mind’s Connate Qualities," 2015, p. 115 +
G
"So, Gyeltsap claims that both the Madhyamakāvatāra and the ''Uttaratantra'' explain the same meaning of ultimate truth. Hence, they are both definitive works that explicate the intention of the middle wheel." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 107.
* However, this is a tricky issue and elsewhere Wangchuk states, "For Gyeltsap, there is no contradiction in saying that the ''Uttaratantra'' comments on both last-wheel sutras and the middle-wheel sutras." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 102. +
J
[[Mathes, K.]], [[A Direct Path to the Buddha Within]], p. 42. +
K
"Furthermore, the Third Karmapa composed a summary of the ''Uttaratantra'' in accordance with the meditative tradition, which establishes the ''Uttaratantra'' as a definitive text included in the last wheel of the Buddha's teachings." [[Wangchuk, Tsering]]. ''[[Uttaratantra in the Land of Snows]]'', pp. 30-31. +
"However, Khedrup, a student and a junior contemporary of Rendawa, mentions in his ''Presentation of the General Tantric Systems'' (''rgyud sde spyi rnam''), "Lama Jé [that is, Rendawa] asserts that [the ''Uttaratantra''] is a commentarial work on last-wheel teachings, explicating the view of the Cittamātra School." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 88. +
L
[[Duckworth, D.]], [[Mipam on Buddha-Nature]], pp. 2-4.
*Though much like Mipham in his steed, Longchenpa presents a combination of second and third wheel teachings in his presentations of buddha-nature with the emptiness of the second and the appearance of wisdom, etc. in the third as a unity. However, strictly speaking Longchenpa considers buddha-nature as taught in the RGV as belonging to the third turning. +
M
However, his work has an interesting approach to the second and third wheel turnings:
" The second dharma wheel is said to teach primarily the way in which the phenomena of which the basis of emptiness is empty do not exist, while the third wheel teaches mainly that basis of emptiness. Therefore, there is no inner contradiction between these two dharma wheels." [[Brunnhölzl, K.]], ''[[When the Clouds Part]]'', p. 310. +
Buddha-nature is a third wheel teaching, but he holds both third and second to be of definitive meaning and integrates the two as noncontradictory in his presentation of buddha-nature as the unity of emptiness (in the seceond wheel) and appearance (of kayas and wisdoms in the third wheel). [[Duckworth, D.]], ''[[Mipam on Buddha-Nature]]'', pp. 4-5. +
R
"As for whether the ''Uttaratantra'' is definitive or provisional, Rendawa does not explicitly identify it either as definitive or provisional in the texts that I have consulted. However, Khedrup, a student and a junior contemporary of Rendawa, mentions in his ''Presentation of the General Tantric Systems'' (''rgyud sde spyi rnam''), "Lama Jé [that is, Rendawa] asserts that the ''Uttaratantra'' is a commentarial work on last-wheel teachings, explicating the view of the Cittamātra School." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 88. +
S
"Sangpu Lodrö's commentary frames the ''Uttaratantra'' in a positive light, arguing that it is a commentary on definitive sutras included in the last-wheel teachings..." [[Wangchuk, Tsering]]. ''[[The Uttaratantra in the Land of Snows]]'', p. 31. +
He distinguishes between different types of buddha-nature taught in the second and third wheels, though the third is the more definitive and represents the "actual" tathāgatagarbha. +
T
*"He obviously contrasts the last-wheel teachings that teach ultimate definite meaning from the middle-wheel sutras such as the ''Prajñāpāramitāsūtras'' that, according to him, do not primarily teach the ultimate definitive meaning. Rather, as Rinchen Yeshé argues: 'All phenomena that are taught as empty of true existence in the middle wheel teachings, like illusions and so forth, refer [only] to conditioned conventional phenomena. The sugata-essence (''bde gshegs snying po'') that is explained as true and unchanging in the last wheel teachings refers to the ultimate dharma-reality, an unconditioned phenomenon.' Therefore, the middle-wheel teachings explain how conventional phenomena, such as tables, chairs, and the like, are empty of inherent existence like an illusory image. These sutras do not explicate the unconditioned ultimate truth that is primarily taught in the definitive last-wheel
sutras." [[Wangchuk, Tsering]]. ''[[The Uttaratantra in the Land of Snows]]'', p. 36.
+
Gyelsé Tokmé emphasizes that the last-wheel teachings teach the most definitive meaning of the Buddha's thought. He states, "This meaning, which is depicted by the nine examples in this way, is the profoundest of the profound, and it is the ultimate definitive meaning." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 61. +
"Kunga Drölcho provides some context for Dsen Kawoché’s view and for the following excerpts from the latter’s teachings, which Kunga Drölcho compiled as Guiding Instructions on the View of Other-Emptiness:
As for the Guiding Instructions on the View of Other-Emptiness, Dsen Kawoché said, "The Kashmiri paṇḍita Sajjana made the following very essential statement: ‘The victor turned the wheel of dharma three times—the first wheel teaches the four realities of the noble ones, the second one teaches the lack of characteristics, and the final one makes excellent distinctions. Among these, the first two do not distinguish between what is actual and what is nominal. The last one was spoken at the point of certainty about the ultimate by distinguishing between the middle and extremes and by distinguishing between phenomena and the nature of phenomena. " [[Brunnhölzl, K.]], ''[[When the Clouds Part]]'', pp. 142-143. +
Wangchuk quotes mkhas grub rje as stating, "In our system, Jé Rinpoché (rje rin po che, that is, Tsongkhapa) mentions that the ''Uttaratantra'' primarily comments on the meaning of those sutras that are in conformity with the middle-wheel teachings, such as the Tathāgatagarbhasūtra, Samādhirājasūtra, Jnānālokasūtra, Aṅgulimālāsūtra, Śrīmālādevīsūtra, and so forth." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 89. +
Although this text covers other topics, its ultimate topic is of the third turning. +
Contains topic of all three turning of the wheel. +
