Karmapa, 3rd
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གླང་རི་བ་ཐུབ་བསྟན་སྦྱིན་པ། བདེ་གཤེགས་སྙིང་པོ་རིགས་ཀྱི་ཆོས་སྐོར། བོད་ཀྱི་གཙུག་ལག་གཅེས་བཏུས།༡༧ བོད་ཀྱི་གཙུག་ལག་ཞིབ་དཔྱོད་ཁང་།
Jinpa, Thupten. Treatises on the Buddha Nature. Tibetan Classics Series 17. New Delhi: Institute of Tibetan Classics, 2007.གླང་རི་བ་ཐུབ་བསྟན་སྦྱིན་པ། བདེ་གཤེགས་སྙིང་པོ་རིགས་ཀྱི་ཆོས་སྐོར། བོད་ཀྱི་གཙུག་ལག་གཅེས་བཏུས།༡༧ བོད་ཀྱི་གཙུག་ལག་ཞིབ་དཔྱོད་ཁང་། Jinpa, Thupten. Treatises on the Buddha Nature. Tibetan Classics Series 17. New Delhi: Institute of Tibetan Classics, 2007.;Bde gshegs snying po rigs kyi chos skor;Buddha-nature as Luminosity;Buddha-nature as Emptiness;Doctrine;History;History of buddha-nature in Tibet;Sakya;Geluk;Kagyu;Nyingma;Butön Rinchen Drup;བུ་སྟོན་རིན་ཆེན་གྲུབ་;bu ston rin chen grub;bu ston kha che;bu ston thams cad mkhyen pa;Buton Khache;Butön Tamche Khyenpa;Rinchen Drub; Third Karmapa Rangjung Dorje;རང་བྱུང་རྡོ་རྗེ་;rang byung rdo rje;karma pa gsum pa;ཀརྨ་པ་གསུམ་པ་;Karmapa, 3rd;Fifteenth Karmapa Khakhyab Dorje;མཁའ་ཁྱབ་རྡོ་རྗེ་;mkha' khyab rdo rje;karma pa bco lnga pa;don grub rdo rje;ཀརྨ་པ་བཅོ་ལྔ་པ་;དོན་གྲུབ་རྡོ་རྗེ་;Karmapa, 15th;Rongtön Sheja Kunrik;རོང་སྟོན་ཤེས་བྱ་ཀུན་རིག་;rong ston shes bya kun rig;shAkya rgyal mtshan;smra ba'i seng+ge;shes bya kun gzigs;rong TI ka pa;shes rab 'od zer;ཤཱཀྱ་རྒྱལ་མཚན་;སྨྲ་བའི་སེངྒེ་;ཤེས་བྱ་ཀུན་གཟིགས་;རོང་ཊཱི་ཀ་པ་;ཤེས་རབ་འོད་ཟེར་;Rongtön Shéja Günsi;Rongton Sheja Kunrig;Śākya Chokden;ཤཱཀྱ་མཆོག་ལྡན་;shAkya mchog ldan;Sera Jetsun Chokyi Gyaltsen;སེ་ར་རྗེ་བཙུན་ཆོས་ཀྱི་རྒྱལ་མཚན་;se ra rje btsun chos kyi rgyal mtshan;chos kyi rgyal mtshan;se ra rje btsun pa chos kyi rgyal mtshan;se ra khri rabs 12;ser byes mkhan rabs 05;ཆོས་ཀྱི་རྒྱལ་མཚན་;སེ་ར་རྗེ་བཙུན་པ་ཆོས་ཀྱི་རྒྱལ་མཚན་;སེ་ར་ཁྲི་རབས་༡༢;སེར་བྱེས་མཁན་རབས་༠༥;Sera Jetsun Chokyi Gyal Tsan;Sera Jetsün Chökyi Gyäl Tsän;Mipam Gyatso;མི་ཕམ་རྒྱ་མཚོ་;mi pham rgya mtsho;mi pham 'jam dbyangs rnam rgyal rgya mtsho;'jam dpal dgyes pa'i rdo rje;'ju mi pham;མི་ཕམ་འཇམ་དབྱངས་རྣམ་རྒྱལ་རྒྱ་མཚོ་;འཇམ་དཔལ་དགྱེས་པའི་རྡོ་རྗེ་;འཇུ་མི་ཕམ་;mipham;bde gshegs snying po rigs kyi chos skor
The Third Karmapa, Rangjung Dorje. A Collection of Important Root Texts: Gyu Lama, Zangmo Nangdon, Namshe Yeshe Chepa, and the Hevajra Tantra. Vajra Vidya Library, 2011.
The Third Karmapa, Rangjung Dorje. A Collection of Important Root Texts: Gyu Lama, Zangmo Nangdon, Namshe Yeshe Chepa, and the Hevajra Tantra. Vajra Vidya Library, 2011.
The Third Karmapa, Rangjung Dorje. A Collection of Important Root Texts: Gyu Lama, Zangmo Nangdon, Namshe Yeshe Chepa, and the Hevajra Tantra. Vajra Vidya Library, 2011.;ཟབ་མོ་ནང་དོན་དང་རྒྱུད་བརྟག་གཉིས་དང་རྒྱུད་བླ་མའ་བསྟན་བཅོས།;Karmapa, 3rd;Karma Kagyu;Vajrayana;Third Karmapa Rangjung Dorje;རང་བྱུང་རྡོ་རྗེ་;rang byung rdo rje;karma pa gsum pa;ཀརྨ་པ་གསུམ་པ་;Karmapa, 3rd; nang brtag rgyud gsum: zab mo nang don;rgyud brtag gnyis;rgyud bla ma'i bstan bcos
The subject of this famous treatise is budda essence, the basic nature of all beings. The term is a translation of the Sanskrit tathagatagarbha, or deshek nyingpo (bde-gshegs snying-po) in Tibetan. The Tibetan interprets garbha as "essence" (snying-po), the innermost part of something. Both terms indicate that our very nature is buddhahood—buddha essence is possessed not only by enlightened masters but by everyone.
(Source: back cover)
On the topic of this person
The Third Karmapa, Rangjung Dorje. A Collection of Important Root Texts: Gyu Lama, Zangmo Nangdon, Namshe Yeshe Chepa, and the Hevajra Tantra. Vajra Vidya Library, 2011.
The Third Karmapa, Rangjung Dorje. A Collection of Important Root Texts: Gyu Lama, Zangmo Nangdon, Namshe Yeshe Chepa, and the Hevajra Tantra. Vajra Vidya Library, 2011.
The Third Karmapa, Rangjung Dorje. A Collection of Important Root Texts: Gyu Lama, Zangmo Nangdon, Namshe Yeshe Chepa, and the Hevajra Tantra. Vajra Vidya Library, 2011.;ཟབ་མོ་ནང་དོན་དང་རྒྱུད་བརྟག་གཉིས་དང་རྒྱུད་བླ་མའ་བསྟན་བཅོས།;Karmapa, 3rd;Karma Kagyu;Vajrayana;Third Karmapa Rangjung Dorje;རང་བྱུང་རྡོ་རྗེ་;rang byung rdo rje;karma pa gsum pa;ཀརྨ་པ་གསུམ་པ་;Karmapa, 3rd; nang brtag rgyud gsum: zab mo nang don;rgyud brtag gnyis;rgyud bla ma'i bstan bcos
The subject of this famous treatise is budda essence, the basic nature of all beings. The term is a translation of the Sanskrit tathagatagarbha, or deshek nyingpo (bde-gshegs snying-po) in Tibetan. The Tibetan interprets garbha as "essence" (snying-po), the innermost part of something. Both terms indicate that our very nature is buddhahood—buddha essence is possessed not only by enlightened masters but by everyone.
(Source: back cover)
Karl Brunnhölzl is one of the most prolific translators of Tibetan texts into English and has worked on all of the Five Treatises of Maitreya. He was originally trained as a physician and then studied at Kamalashila Institute, Khenpo Tsultrim Gyamtso's Marpa Institute, and Hamburg University. Since 1989, Karl has served as a translator, interpreter, and Buddhist teacher mainly in Europe, India, and Nepal. Since 1999, he has acted as one of the main translators and teachers at Nitartha Institute (director: Dzogchen Ponlop Rinpoche) in the USA, Canada, and Germany. He has translated and written about buddha-nature extensively and he is the author of several books on Buddhism, such as The Center of the Sunlit Sky, Luminous Melodies, Milarepa's Kungfu, and The Heart Attack Sutra. He has also completed several ground-breaking translations in the Tsadra Foundation series, including a three-volume work on the Abhisamayālaṃkāra. He has also completed the work Prajñāpāramitā, Indian "gzhan stong pas", and the Beginning of Tibetan gzhan stong in the Wiener Studien zur Tibetologie und Buddhismuskunde series. When the Clouds Part: The Uttaratantra and Its Meditative Tradition as a Bridge between Sutra and Tantra, formed the basis for the Buddha-Nature website project. In 2019 his translation of the Mahāyānasaṃgraha with Indian and Tibetan commentaries was published and won the Khyentse Foundation Prize For Outstanding Buddhist Translation.
Philosophical positions of this person
"Rangjung Dorjé says in accordance with RGV I.27-28 that only the dharmakāya of all buddhas truly abides in sentient beings. The form kāyas are then explained as the outflow of the Dharma teachings on the level of the fruit, which corresponds to the pertinent passages in the first and third chapters of the Ratnagotravibhāga."
Mathes, K., A Direct Path to the Buddha Within, p. 72.
"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.
- "To sum up, in his explanation of buddha nature, Rangjung Dorjé combines three different strands of interpretations:
1. The mahāmudrā interpretation stemming from Saraha. 2.The interpretation according to Asaṅga's Mahāyānasaṁgraha. 3.The dzogchen interpretation. In other words, for Rangjung Dorjé, well-founded mahāmudrā and dzogchen explanations need be combined with Asaṅgas Yogācāra distinction." Mathes, K., A Direct Path to the Buddha Within, p. 65.
- See also Wangchuk, Tsering. Uttaratantra in the Land of Snows, p. 30.
- 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.
- For more on the difference between the Third Karmapa and Dölpopa see Mathes, K., A Direct Path to the Buddha Within, p. 69-70.
- See also Brunnhölzl, K., Luminous Heart, pp. 95-109.
"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.
- "The tathāgata heart is mind’s luminous ultimate nature or nondual wisdom, which is the basis of everything in saṃsāra and nirvāṇa. Its essence is empty, its nature is lucid, and its display is unimpeded (this is also how the nature of the mind is presented in the Mahāmudrā tradition, and the Karmapa’s commentary on the Dharmadhātustava indeed equates the tathāgata heart with Mahāmudrā)." Brunnhölzl, K., When the Clouds Part, p. 72.
- Another take on this is found in Mathes, K., A Direct Path to the Buddha Within, pp. 51-54, in which he seems to suggest that his views are more inclined to view it as the dharmadhātu, which is equivalent to dharmakāya.
- "This becomes clear from an answer to a rhetorical question in the autocommentary of the Zab mo nang gi don:
Question: How are the properties of purification produced? They are supported by buddha nature, [in as much as] it is the dharmakāya of the above-mentioned purity of mind." Mathes, K., A Direct Path to the Buddha Within, p. 58.
Other names
- ཀརྨ་པ་གསུམ་པ་ · other names (Tibetan)
- karma pa gsum pa · other names (Wylie)
- Karmapa, 3rd · other names
Affiliations & relations
- Karma Kagyu · religious affiliation
- Karmapa, 2nd · emanation of
- Karmapa, 4th · incarnation
- o rgyan pa rin chen dpal · teacher
- rig 'dzin ku mA ra rA dza · teacher
- Pad+ma las 'brel rtsal · teacher
- Rgyal sras legs pa · teacher
- klong chen rab 'byams · student
- Rgyal sras legs pa · student
- G.yung ston rdo rje dpal bzang po · student
- g.yag sde paN chen · student
- Shamarpa, 1st · student