Go rams pa bsod nams seng ge
< People
(Created page with "{{PersonCall}}") |
|||
| Line 1: | Line 1: | ||
| − | {{PersonCall}} | + | {{PersonCall |
| + | |StopPersonRedirects=No | ||
| + | |AssociateToTerm=Sakya | ||
| + | }} | ||
Latest revision as of 09:14, 16 March 2020
... read more at 
Library Items
Gorampa's text is polemical, and his targets are two of Tibet's greatest thinkers: Tsongkhapa, founder of the Gelug school, and Dolpopa, a founding figure of the Jonang school. Distinguishing the Views argues that Dolpopa has fallen into an eternalistic extreme, whereas Tsongkhapa has fallen into nihilism, and that only the mainstream Sakya view—what Gorampa calls "freedom from extremes"—represents the true middle way, the correct view of emptiness. Suppressed for years in Tibet, this seminal work today is widely regarded and is studied in some of Tibet's greatest academic institutions.
Gorampa's treatise has been translated and annotated here by two leading scholars of Tibetan Buddhist philosophy, and a critical edition of the Tibetan text on facing pages gives students and scholars direct access to Gorampa's own words. José Cabezón's extended introduction provides a thorough overview of Tibetan polemical literature and contextualizes the life and work of Gorampa both historically and intellectually. Freedom from Extremes will be indispensable for serious students of Madhyamaka thought. (Source: Wisdom Publications)On the topic of this person
Gorampa's text is polemical, and his targets are two of Tibet's greatest thinkers: Tsongkhapa, founder of the Gelug school, and Dolpopa, a founding figure of the Jonang school. Distinguishing the Views argues that Dolpopa has fallen into an eternalistic extreme, whereas Tsongkhapa has fallen into nihilism, and that only the mainstream Sakya view—what Gorampa calls "freedom from extremes"—represents the true middle way, the correct view of emptiness. Suppressed for years in Tibet, this seminal work today is widely regarded and is studied in some of Tibet's greatest academic institutions.
Gorampa's treatise has been translated and annotated here by two leading scholars of Tibetan Buddhist philosophy, and a critical edition of the Tibetan text on facing pages gives students and scholars direct access to Gorampa's own words. José Cabezón's extended introduction provides a thorough overview of Tibetan polemical literature and contextualizes the life and work of Gorampa both historically and intellectually. Freedom from Extremes will be indispensable for serious students of Madhyamaka thought. (Source: Wisdom Publications)Gorampa's Refutations of Some Interpretations of Buddha-Nature
Khenpo starts by saying how the conference is a wonderful opportunity to get exposure to and learn from each other, unlike other times when we are mostly stuck within the individual systems. He also mentions that as a senior figure he is very encouraged by younger participants and pleased to learn that the general state of Buddhist scholarship is very strong and that everyone must strive for the greater welfare of Buddha's teachings. He says that the topics were distributed among three Sakya scholars. While his two colleagues chose to speak on Rongtön and Śākya Chokden, he chose to speak about Gorampa, on whom he also did his PhD dissertation, although he has not written anything in Tibetan.
The main topic of Khenpo’s presentation is Gorampa's work on Sakya Paṇḍita's Distinguishing Three Vows. Although called A Supplement to Distinguishing Three Vows, Khenpo explains that it is not really a supplement to add something to make the former text complete but rather a sequel to it in order to continue the discussion. Gorampa presents the text in the framework of ground, path, and result, of which the ground refers to buddha-nature.
Claiming to carry on the traditions of Nāgārjuna as well as Maitreya and Asaṅga, whose thoughts converge on the ultimate point, Gorampa identifies the ultimate point to be the unconditioned, luminous, constant, unceasing union. Thus, buddha-nature in Gorampa's view is the unconditioned union of emptiness and luminosity. Gorampa refutes other scholars who he thinks failed to understand the teachings on buddha-nature.
Khenpo explains the verses in Gorampa's work about the reason for composition. Khenpo reads out the passages showing Gorampa's reasons for the refutation. The teachings, according to Gorampa, were misinterpreted in the centuries following Sapan, and his main reason for the composition of the text is to clarify things and dispel the misunderstanding.
The opponents whom Gorampa refutes were not identified in his own work, but the names were given in another work entitled Blooming Lotus. Gorampa's first refutation is of the Jonangpa interpretation, which Khenpo says he has already presented in another conference in English. The second opponent is Gyaltshab Je, who has written a commentary on the Ultimate Continuum and is the main source for the Geluk understanding of buddha-nature. Gyaltshab asserted a nonimplicative negation of mere absence of inherent existence to be buddha-nature. Gorampa refutes this, saying that such negation cannot be the ground for spiritual practice, the path of practice, and the resultant state of the Buddha.
The second opponent is Śākya Chokden, and the third opponent who Gorampa refutes is Dratsepa Rinchen Namgyal, the student of Buton Rinchen Drub. Refuting the positions espoused by these scholars, Gorampa formulated a definition of buddha-nature as a union of emptiness and luminosity, which is unconditioned and permanent, but one which transcends the ordinary sense of permanence and impermanence. Khenpo's presentation generated a lively discussion on the nature of union and how the union can be seen as unconditioned and permanent if one aspect of it is the subtle form of conditioned impermanent consciousness.Philosophical positions of this person
"In the later Sakya School, it is the works of Gorampa Sönam Sengé (1429–1489) that are usually taken to be authoritative. According to him, the tathāgata heart refers to the nondual unity of mind’s lucidity and emptiness or awareness and emptiness free from all reference points. It is not mere emptiness because sheer emptiness cannot be the basis of both saṃsāra and nirvāṇa. However, it is not mere lucidity either because this lucidity is a conditioned entity and the tathāgata heart is unconditioned." Brunnhölzl, K., When the Clouds Part, p. 76.
Other names
- གོ་བོ་རབ་འབྱམས་པ་བསོད་ནམས་སེངྒེ་ · other names (Tibetan)
- ངོར་མཁན་ཆེན་༠༦་ · other names (Tibetan)
- go bo rab 'byams pa bsod nams seng+ge · other names (Wylie)
- ngor mkhan chen 06 · other names (Wylie)
- Ngor Khenchen, 6th · other names
Affiliations & relations
- Sakya · religious affiliation
- Dkon mchog rgyal mtshan · teacher
- rong ston shes bya kun rig · teacher
- Ngor mkhan chen, 1st · teacher
