- Kapstein notes that “Dge-rtse Pandita, in fact, came to be regarded as an emanation of Dol-po-pa himself.” See Kapstein, 1995: 462; Steams, 2010: 356n325; Ngag dbang yon tan bzang po (1928-2002) mentions Dge rtse Mahāpandita. See Jo nang chos ’byung dang rje jo nang pa chen po ’i ring lugs, 90; Burchardi, 2007: 4; Duckworth, 2008; for biographical information relating to Dge rtse Mahāpandita, see Kaḥ thog lo rgyus, 108-111; Achard, 2003; Ronis, 2009.
- Eimer and Tsering, 1981: 13-14; Ronis, 2009.
- Achard, 2003; Cantwell, 2002: 364; Derbac, 2007: 22-27, 70—156; Martin, 1997: 143; Mayer, 2006: 105; according to Dorje and Kapstein, the Nyingma School of Tibetan Buddhism by Dudjom Rinpoche derive in part from Dge rtse Mahāpandita’s Rnying ma rgyud ’bum dkar chag. See Dorje and Kapstein, 1991: 398; Thondup notes that Dge rtse Maliāpandita “wrote the history of the Ancietn Tantric tradition and the catalogue for the new publication.” See Thondup, 1997: 182; van Schaik, 2000: 5; Rnying ma rgyud 'bum gyi dkar chag gsal ba'i me long, 15-16, 38-254; also Tibetan Literary Encyclopedia, under http://www.thlib.org/encvcloDedias/literarv/canons/ngb/: see Cantwell, Mayer, and Fischer, 1999-2003, which provides the catalogue of Rig ’dzin Tshe dbang nor bu’s edition of the Rnying ma 'i rgyud 'bum, together with the concordance of various editions, under http://ngb.csac.anthropology.ac.uk/Title_page_main.html.
- Guenther, 1987; The Dharmacakra Translation Committee, 2006; Duckworth, 2008; Ronis, 2009.
- Duckworth, 2008: xix, n33.
Kaḥ thog Dge rtse Mahāpaṇḍita's Doxographical Position: The Great Madhyamaka of Other-Emptiness (gzhan stong dbu ma chen po)
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|ArticleSummary=This paper cxplores the doctrinal position of Dge rtse Mahāpandita ’Gyur med tshe dbang mchog grub<ref>Kapstein notes that “Dge-rtse Pandita, in fact, came to be regarded as an emanation of Dol-po-pa himself.” See Kapstein, 1995: 462; Steams, 2010: 356n325; Ngag dbang yon tan bzang po (1928-2002) mentions Dge rtse Mahāpandita. See ''Jo nang chos ’byung dang rje jo nang pa chen po ’i ring lugs'', 90; Burchardi, 2007: 4; Duckworth, 2008; for biographical information relating to Dge rtse Mahāpandita, see ''Kaḥ thog lo rgyus'', 108-111; Achard, 2003; Ronis, 2009.</ref> (1761-1829) namely, the Great Madhyamaka of other-emptiness (''gzhan stong dbu ma chen po''). Dge rtse Mahāpandita was the first of the Dge rtse reincamation lineage, and served as an abbot of the Kah thog monastery of the Rnying ma school of Tibetan Buddhism in Khams, in eastem Tibet.<ref>Eimer and Tsering, 1981: 13-14; Ronis, 2009.</ref>Apart from the fact that Dge rtse Mahāpandita edited the Sde dge ecfition of the ''Rnying ma rgyud ’bum'',<ref>Achard, 2003; Cantwell, 2002: 364; Derbac, 2007: 22-27, 70—156; Martin, 1997: 143; Mayer, 2006: 105; according to Dorje and Kapstein, the ''Nyingma School of Tibetan Buddhism'' by Dudjom Rinpoche derive in part from Dge rtse Mahāpandita’s ''Rnying ma rgyud ’bum dkar chag''. See Dorje and Kapstein, 1991: 398; Thondup notes that Dge rtse Maliāpandita “wrote the history of the Ancietn Tantric tradition and the catalogue for the new publication.” See Thondup, 1997: 182; van Schaik, 2000: 5; ''Rnying ma rgyud 'bum gyi dkar chag gsal ba'i me long'', 15-16, 38-254; also Tibetan Literary Encyclopedia, under http://www.thlib.org/encvcloDedias/literarv/canons/ngb/: see Cantwell, | |ArticleSummary=This paper cxplores the doctrinal position of Dge rtse Mahāpandita ’Gyur med tshe dbang mchog grub<ref>Kapstein notes that “Dge-rtse Pandita, in fact, came to be regarded as an emanation of Dol-po-pa himself.” See Kapstein, 1995: 462; Steams, 2010: 356n325; Ngag dbang yon tan bzang po (1928-2002) mentions Dge rtse Mahāpandita. See ''Jo nang chos ’byung dang rje jo nang pa chen po ’i ring lugs'', 90; Burchardi, 2007: 4; Duckworth, 2008; for biographical information relating to Dge rtse Mahāpandita, see ''Kaḥ thog lo rgyus'', 108-111; Achard, 2003; Ronis, 2009.</ref> (1761-1829) namely, the Great Madhyamaka of other-emptiness (''gzhan stong dbu ma chen po''). Dge rtse Mahāpandita was the first of the Dge rtse reincamation lineage, and served as an abbot of the Kah thog monastery of the Rnying ma school of Tibetan Buddhism in Khams, in eastem Tibet.<ref>Eimer and Tsering, 1981: 13-14; Ronis, 2009.</ref>Apart from the fact that Dge rtse Mahāpandita edited the Sde dge ecfition of the ''Rnying ma rgyud ’bum'',<ref>Achard, 2003; Cantwell, 2002: 364; Derbac, 2007: 22-27, 70—156; Martin, 1997: 143; Mayer, 2006: 105; according to Dorje and Kapstein, the ''Nyingma School of Tibetan Buddhism'' by Dudjom Rinpoche derive in part from Dge rtse Mahāpandita’s ''Rnying ma rgyud ’bum dkar chag''. See Dorje and Kapstein, 1991: 398; Thondup notes that Dge rtse Maliāpandita “wrote the history of the Ancietn Tantric tradition and the catalogue for the new publication.” See Thondup, 1997: 182; van Schaik, 2000: 5; ''Rnying ma rgyud 'bum gyi dkar chag gsal ba'i me long'', 15-16, 38-254; also Tibetan Literary Encyclopedia, under http://www.thlib.org/encvcloDedias/literarv/canons/ngb/: see Cantwell, | ||
| − | Mayer, and Fischer, 1999-2003, which provides the catalogue of Rig ’dzin Tshe dbang nor bu’s edition of the ''Rnying ma 'i rgyud 'bum'', together with the concordance of various editions, under http://ngb.csac.anthropology.ac.uk/Title_page_main.html.</ref> | + | Mayer, and Fischer, 1999-2003, which provides the catalogue of Rig ’dzin Tshe dbang nor bu’s edition of the ''Rnying ma 'i rgyud 'bum'', together with the concordance of various editions, under http://ngb.csac.anthropology.ac.uk/Title_page_main.html.</ref>little is known of him or his own works.<ref>Guenther, 1987; The Dharmacakra Translation Committee, 2006; Duckworth, 2008; Ronis, 2009.</ref><br> This paper will examine Dge rtse Mahāpandita’s doxography, considering the way in which he attempts to demonstrate that the Great Madhyamaka of other-emptiness is ultimate within the Buddhist doctrinal history originating from India. According to Dge rtse Mahāpandita, the Great Madhyamaka of other-emptiness is said to have been the intent of the Last Tuming of the Wheel of the Dharma which is of definitivc meaning, teaches the Buddha-nature (''tathāgatagarbha''), and, as pointed out by Duckworth, "accords with the Great Perfection"<ref>Duckworth, 2008: xix, n33.</ref>(''rdzogs chen''). Dge rtse Mahāpandita’s ''gzhang stong'' view is explicitly taught in the following doxographical texts: the ''Bde gshegs snying po'i rgyan'', the ''Grub mtha'i rnam gzhag nges don dgongs gsal'', the ''Rton pa bzhi Idan gyi gtam'', the first chapter of the ''Rnying ma rgyud 'bum dkar chag Iha'i mga bo che'',<ref>''Rnying ma rgyud 'bum dkar chag Iha'i mga bo che'' consists of five |
| + | chapters, of which the fourth is the ''dkar chag''. The ''Rnying ma rgyud 'bum dkar chag Iha'i mga bo che'' consists of the 35th (''waṃ'') and 36lh (''śrīḥ'') | ||
}} | }} | ||
Revision as of 16:31, 18 February 2020
Kaḥ thog Dge rtse Mahāpaṇḍita's Doxographical Position: The Great Madhyamaka of Other-Emptiness (gzhan stong dbu ma chen po)
Article
Article
| Citation: | Makidono, Tomoko. "Kaḥ thog Dge rtse Mahāpaṇḍita's Doxographical Position: The Great Madhyamaka of Other-Emptiness (gzhan stong dbu ma chen po)." Indian International Journal of Buddhist Studies 12 (2011): 77–119. |
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Article Summary
This paper cxplores the doctrinal position of Dge rtse Mahāpandita ’Gyur med tshe dbang mchog grub[1] (1761-1829) namely, the Great Madhyamaka of other-emptiness (gzhan stong dbu ma chen po). Dge rtse Mahāpandita was the first of the Dge rtse reincamation lineage, and served as an abbot of the Kah thog monastery of the Rnying ma school of Tibetan Buddhism in Khams, in eastem Tibet.[2]Apart from the fact that Dge rtse Mahāpandita edited the Sde dge ecfition of the Rnying ma rgyud ’bum,[3]little is known of him or his own works.[4]
This paper will examine Dge rtse Mahāpandita’s doxography, considering the way in which he attempts to demonstrate that the Great Madhyamaka of other-emptiness is ultimate within the Buddhist doctrinal history originating from India. According to Dge rtse Mahāpandita, the Great Madhyamaka of other-emptiness is said to have been the intent of the Last Tuming of the Wheel of the Dharma which is of definitivc meaning, teaches the Buddha-nature (tathāgatagarbha), and, as pointed out by Duckworth, "accords with the Great Perfection"[5](rdzogs chen). Dge rtse Mahāpandita’s gzhang stong view is explicitly taught in the following doxographical texts: the Bde gshegs snying po'i rgyan, the Grub mtha'i rnam gzhag nges don dgongs gsal, the Rton pa bzhi Idan gyi gtam, the first chapter of the Rnying ma rgyud 'bum dkar chag Iha'i mga bo che,<ref>Rnying ma rgyud 'bum dkar chag Iha'i mga bo che consists of five chapters, of which the fourth is the dkar chag. The Rnying ma rgyud 'bum dkar chag Iha'i mga bo che consists of the 35th (waṃ) and 36lh (śrīḥ)
This paper will examine Dge rtse Mahāpandita’s doxography, considering the way in which he attempts to demonstrate that the Great Madhyamaka of other-emptiness is ultimate within the Buddhist doctrinal history originating from India. According to Dge rtse Mahāpandita, the Great Madhyamaka of other-emptiness is said to have been the intent of the Last Tuming of the Wheel of the Dharma which is of definitivc meaning, teaches the Buddha-nature (tathāgatagarbha), and, as pointed out by Duckworth, "accords with the Great Perfection"[5](rdzogs chen). Dge rtse Mahāpandita’s gzhang stong view is explicitly taught in the following doxographical texts: the Bde gshegs snying po'i rgyan, the Grub mtha'i rnam gzhag nges don dgongs gsal, the Rton pa bzhi Idan gyi gtam, the first chapter of the Rnying ma rgyud 'bum dkar chag Iha'i mga bo che,<ref>Rnying ma rgyud 'bum dkar chag Iha'i mga bo che consists of five chapters, of which the fourth is the dkar chag. The Rnying ma rgyud 'bum dkar chag Iha'i mga bo che consists of the 35th (waṃ) and 36lh (śrīḥ)
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