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| |ArticleLayout=Academic Layout | | |ArticleLayout=Academic Layout |
| |ArticleTitle=Kaḥ thog Dge rtse Mahāpaṇḍita's Doxographical Position: The Great Madhyamaka of Other-Emptiness (gzhan stong dbu ma chen po) | | |ArticleTitle=Kaḥ thog Dge rtse Mahāpaṇḍita's Doxographical Position: The Great Madhyamaka of Other-Emptiness (gzhan stong dbu ma chen po) |
| |AuthorPage=Makidono, T. | | |AuthorPage=People/Makidono, T. |
| |PubDate=2011 | | |PubDate=2011 |
| |ArticleSummary=This paper cxplores the doctrinal position of Dge rtse Mahāpaṇḍita ’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 Mahāpaṇḍita. 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 Mahāpaṇḍita, 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 Mahāpaṇḍita was the first of the Dge rtse reincarnation 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 Mahāpaṇḍita edited the Sde dge edition 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 Mahāpaṇḍita’s ''Rnying ma rgyud ’bum dkar chag''. See Dorje and Kapstein, 1991: 398; Thondup notes that Dge rtse Maliāpandita “wrote the history of the Ancient 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 Mahāpaṇḍita ’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 Mahāpaṇḍita. 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 Mahāpaṇḍita, 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 Mahāpaṇḍita was the first of the Dge rtse reincarnation 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 Mahāpaṇḍita edited the Sde dge edition 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 Mahāpaṇḍita’s ''Rnying ma rgyud ’bum dkar chag''. See Dorje and Kapstein, 1991: 398; Thondup notes that Dge rtse Maliāpandita “wrote the history of the Ancient 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, |
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| mams la sri zhu bla Ihag tu mdzad....</ref> Dge rtse Mahāpaṇḍita as the teacher of Zhe chen dbon sprul ’Gyur med mthu stobs rnam rgyal, also known as Zhe chen Mahāpaṇḍita (b. 1787), who was a ''gzhan stong pa'',<ref>Zhe chen Mkhan po Gang shar (1925-1958/59) sets forth the lineage of great ''gzhan stong'' masters such as Yu mo ba (s.a./1027), Dol po pa (1292-1361), Tāranātha (1575-1634), Rang byung rdo rje (1284-1339), Klong | | mams la sri zhu bla Ihag tu mdzad....</ref> Dge rtse Mahāpaṇḍita as the teacher of Zhe chen dbon sprul ’Gyur med mthu stobs rnam rgyal, also known as Zhe chen Mahāpaṇḍita (b. 1787), who was a ''gzhan stong pa'',<ref>Zhe chen Mkhan po Gang shar (1925-1958/59) sets forth the lineage of great ''gzhan stong'' masters such as Yu mo ba (s.a./1027), Dol po pa (1292-1361), Tāranātha (1575-1634), Rang byung rdo rje (1284-1339), Klong |
| chen pa (1308-64), Smin gling Gter bdag gling pa (1646-1714), Rdo grub | | chen pa (1308-64), Smin gling Gter bdag gling pa (1646-1714), Rdo grub |
| chen ’Jigs med phrin las ’od zer (1745-1821), Kah thog Dge rtse Mahāpaṇḍita, Zhe chen Mahāpaṇḍita Dbon sprul Mthu stobs rnam rgyal, and the Third Dge rtse ’Gyur med bstan pa mam rgyal (1886—1952). See '''Phrul gyi Ide mig'', fol. 7a5-7b4, pp. 271-72; see also, Karma and Wangdu 2009:4.</ref> and who in tum was the teacher of the three masters Kong sprul (1813-99), Mkhyen brtse'i dbang po (1820–2), and Dpal sprul (1808-87).<ref>See the “Preface” in the ''Zhe chen dbon sprul 'Gyur med mthu stobs rnam rgyal gyi rnam thar'', Ronis, 2009: 241–43; Ghose, 1970: 30–31.</ref> Dge rtse Mahāpaṇḍita’s ''Legs bshad gser gyi thur ma'', which is his response to the ''Lta ba'i gsung mgur'' by Lcang skya Rol pa'i rdo rje (1717-86),<ref>In his ''Lta ba'i gsung mgur'', Lcang skya Rol pa'i rdo rje criticizes the Sa skya, the Bka' brgyud, and the Rnying ma. There are at least three commentaries on the ''Lta ba'i gsung mgur'', such as the ''Lta ba'i gsung mgur gyi 'grel pa tshig gi sgron me'' by the Second 'Jam dbyangs bzhad pa (1728–1791), the ''Legs bshad gser gyi thur ma'' by Dge rtse Mahāpaṇḍita, and the ''Lta mgur 'grel chung'' by Mi pham (1846-1912); also, see the ''Dbu rdzogs lta mgur zab mo'' by Lcang skya Rol pa'i rdo ije, Mi pham, and Gang shar dbang po.</ref> would hint at the seeds of the ''ris med'' movement which grew up among the three schools, the Sa skya, Bka' brgyud, and Rnying ma.<ref>Gene Smith describes the difficulties faced by the Rnying ma pa in the eighleenth century (Smith, 1969: 8), and draws a connection between this and the rise of the ''ris med'' movement (Smith,1970: 24); also see van Schaik, 2003: 201–202; Achard 2002: ln2; Gyatso, 1998: 142n112.</ref> With this paper, then, I hope to add to our understanding of the practice lineages of Indo-Tibetan Madhyamaka. | | chen ’Jigs med phrin las ’od zer (1745-1821), Kah thog Dge rtse Mahāpaṇḍita, Zhe chen Mahāpaṇḍita Dbon sprul Mthu stobs rnam rgyal, and the Third Dge rtse ’Gyur med bstan pa mam rgyal (1886—1952). See '''Phrul gyi Ide mig'', fol. 7a5-7b4, pp. 271-72; see also, Karma and Wangdu 2009:4.</ref> and who in tum was the teacher of the three masters Kong sprul (1813-99), Mkhyen brtse'i dbang po (1820–2), and Dpal sprul (1808-87).<ref>See the “Preface” in the ''Zhe chen dbon sprul 'Gyur med mthu stobs rnam rgyal gyi rnam thar'', Ronis, 2009: 241–43; Ghose, 1970: 30–31.</ref> Dge rtse Mahāpaṇḍita’s ''Legs bshad gser gyi thur ma'', which is his response to the ''Lta ba'i gsung mgur'' by Lcang skya Rol pa'i rdo rje (1717-86),<ref>In his ''Lta ba'i gsung mgur'', Lcang skya Rol pa'i rdo rje criticizes the Sa skya, the Bka' brgyud, and the Rnying ma. There are at least three commentaries on the ''Lta ba'i gsung mgur'', such as the ''Lta ba'i gsung mgur gyi 'grel pa tshig gi sgron me'' by the Second 'Jam dbyangs bzhad pa (1728–1791), the ''Legs bshad gser gyi thur ma'' by Dge rtse Mahāpaṇḍita, and the ''Lta mgur 'grel chung'' by Mi pham (1846-1912); also, see the ''Dbu rdzogs lta mgur zab mo'' by Lcang skya Rol pa'i rdo ije, Mi pham, and Gang shar dbang po.</ref> would hint at the seeds of the ''ris med'' movement which grew up among the three schools, the Sa skya, Bka' brgyud, and Rnying ma.<ref>Gene Smith describes the difficulties faced by the Rnying ma pa in the eighleenth century (Smith, 1969: 8), and draws a connection between this and the rise of the ''ris med'' movement (Smith,1970: 24); also see van Schaik, 2003: 201–202; Achard 2002: ln2; Gyatso, 1998: 142n112.</ref> With this paper, then, I hope to add to our understanding of the practice lineages of Indo-Tibetan Madhyamaka. (Makidono, introduction, 77–80) |
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