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In his ''Lamp'', Karma pa Mi bskyod rdo rj … In his ''Lamp'', Karma pa Mi bskyod rdo rje equates ''tathāgatagarbha'' with the ''dharmadhātu'' which is realized through self-aware, self-luminous wisdom. He maintains that there is no dependency on extraneous factors; buddha nature, so to speak, is self-sufficient, bringing about its perfect awakening by means of personally experienced wisdom. ''Tathāgatagarbha'' is spontaneously endowed with qualities and activities and is permanent in the specific sense that it remains unchanging throughout the three phases and thus its beneficial activities never come to an end. Therefore, the absolute, ''tathāgatagarbha'', being effective, i.e. of benefit, for itself and for others, is empty of afflictions, but not empty of qualities. lt is from this point of view that the text—despite the fact that the term ''gzhan stong'' is nowhere to be found—can well be understood as a way of highlighting the intent of the proponents of ''gzhan stong'' Madhyamaka. Mi bskyod rdo rje, following the lead of Maitreya-Asaṅga with their cataphatic appraisal of the absolute, equates ''tathāgatagarbha'' with the ''dharmakāya'', with the expanse of ''nirvāṇa'', and with perfect awakening replete with qualities. To him this is the essential meaning of Madhyamaka, and it is for this reason that he frequently refers to Asaṅga as the Great Madhyamika. It is against this background that Mi bskyod rdo rje criticizes those Madhyamaka representatives who do not comprehend the meaning of the third dharma cycle and who therefore view ''tathāgatagarbha'' and its associated buddha qualities and activities exclusively from the perspective of a non-affirming negation. (Draszczyk, conclusion, 157)ing negation. (Draszczyk, conclusion, 157) +
Tathāgatagarbha from the Perspective of Karma pa Mi bskyod rdo rje as Presented in His Lamp that Eloquently Highlights the Tradition of the Gzhan stong Madhyamaka Proponents +
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Tathāgatagarbha from the Perspective of Karma pa Mi bskyod rdo rje as Presented in His Lamp that Eloquently Highlights the Tradition of the Gzhan stong Madhyamaka Proponents +
Draszczyk, Martina. "''Tathāgatagarbha'' from the Perspective of Karma pa Mi bskyod rdo rje as Presented in His ''Lamp that Eloquently Highlights the Tradition of the Gzhan stong Madhyamaka Proponents''." ''Hōrin'' 18 (2015): 141–60. +
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Draszczyk, Martina. "''Tathāgatagarbha'' f … Draszczyk, Martina. "''Tathāgatagarbha'' from the Perspective of Karma pa Mi bskyod rdo rje as Presented in His ''Lamp that Eloquently Highlights the Tradition of the Gzhan stong Madhyamaka Proponents''." ''Hōrin'' 18 (2015): 141–60.;Tathāgatagarbha from the Perspective of Karma pa Mi bskyod rdo rje as Presented in His Lamp that Eloquently Highlights the Tradition of the Gzhan stong Madhyamaka Proponents;tathāgatagarbha;Karmapa, 8th;Dbu ma gzhan stong smra ba'i srol legs par phye ba'i sgron me;gzhan stong;Martina Draszczyk; ;gzhan stong;Martina Draszczyk;   +
Draszczyk, M.png +
In his ''Lamp'', Karma pa Mi bskyod rdo rj … In his ''Lamp'', Karma pa Mi bskyod rdo rje equates ''tathāgatagarbha'' with the ''dharmadhātu'' which is realized through self-aware, self-luminous wisdom. He maintains that there is no dependency on extraneous factors; buddha nature, so to speak, is self-sufficient, bringing about its perfect awakening by means of personally experienced wisdom. ''Tathāgatagarbha'' is spontaneously endowed with qualities and activities and is permanent in the specific sense that it remains unchanging throughout the three phases and thus its beneficial activities never come to an end. Therefore, the absolute, ''tathāgatagarbha'', being effective, i.e. of benefit, for itself and for others, is empty of afflictions, but not empty of qualities. lt is from this point of view that the text—despite the fact that the term ''gzhan stong'' is nowhere to be found—can well be understood as a way of highlighting the intent of the proponents of ''gzhan stong'' Madhyamaka. Mi bskyod rdo rje, following the lead of Maitreya-Asaṅga with their cataphatic appraisal of the absolute, equates ''tathāgatagarbha'' with the ''dharmakāya'', with the expanse of ''nirvāṇa'', and with perfect awakening replete with qualities. To him this is the essential meaning of Madhyamaka, and it is for this reason that he frequently refers to Asaṅga as the Great Madhyamika. It is against this background that Mi bskyod rdo rje criticizes those Madhyamaka representatives who do not comprehend the meaning of the third dharma cycle and who therefore view ''tathāgatagarbha'' and its associated buddha qualities and activities exclusively from the perspective of a non-affirming negation. (Draszczyk, conclusion, 157)ing negation. (Draszczyk, conclusion, 157) +
Tathāgatagarbha from the Perspective of Karma pa Mi bskyod rdo rje as Presented in His Lamp that Eloquently Highlights the Tradition of the Gzhan stong Madhyamaka Proponents +
Tathāgatagarbha from the Perspective of Karma pa Mi bskyod rdo rje as Presented in His Lamp that Eloquently Highlights the Tradition of the Gzhan stong Madhyamaka Proponents +
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''Tathāgatagarbha'' from the Perspective of Karma pa Mi bskyod rdo rje as Presented in His ''Lamp that Eloquently Highlights the Tradition of the Gzhan stong Madhyamaka Proponents'' + and Tathāgatagarbha from the Perspective of Karma pa Mi bskyod rdo rje as Presented in His Lamp that Eloquently Highlights the Tradition of the Gzhan stong Madhyamaka Proponents +
