By Sa-Skya Pandi-Ta Kun-Dga-Rgyal-Mtshan, Sakya Pandita Kunga Gyaltshen, Victoria R. M. Scott, Jared Douglas Rhoton
The 1st English translation of the influential and debatable Tibetan Buddhist vintage
Read or Download A Clear Differentiation of the Three Codes: Essential Distinctions Among the Individual Liberation, Great Vehicle, and Tantric Systems : The Sdom Gsum ... Six Letters PDF
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Extra resources for A Clear Differentiation of the Three Codes: Essential Distinctions Among the Individual Liberation, Great Vehicle, and Tantric Systems : The Sdom Gsum ... Six Letters
Especially the Buddhist Doctrine of this northern Land of Snows has become pervaded by the darkness of false notions. Most monks here have little learning, and they who are learned lack diligence. Most who are diligent in their vows are little respected, while they who are respected have little diligence in their vows. Patrons have scant faith in the Teaching, and the offerings of the faithful are inferior. Those offerings are things obtained through wrong livelihood. Yet practitioners of religion who decline offerings coming from wrong livelihood are in a sorry situation.
The word rab tu dbye ba, or its abbreviated form rab dbye, is attested to in at least one of Sapan's other writings, his Elucidation ofthe Sage's Intent, fol. 16b. Sapan's use of the three codes as general organizing themes is similar to Kongtriil Yonten Gyatsho's structuring of his "encyclopedia," the Shes bya kun khyab (Embracing All Objects ofKnuwledge), although in KongtrUI's work one also finds detailed discussions on the relations among the three codes. The Sakyapa "transformed, a single nature" (gnas gyur ngo bo gcig) theory of the three codes' relations is described below in the section of the Introduction entitled "The ConceptofThreeCodes" and in Gorampa, DSPD, p.
BA, p. 125. Fifth Dalai Lama (1967), p. 57· Prior to this time, the Sangphu school, founded by Ngok Lotsawa Loden Sherap (1059-II09) and further developed by Chapa Chokyi Sengge (no9-II69), had emphasized the study of Dharmakirti's Pramiitzavinifcaya rather that the Pramiitzaviirttika, and had also developed an indigenous Tibetan tradition of dialectics, the forerunner to the bsdus ra. On the life of Ngok Lotsawa, see van der Kuijp (1983), pp. 91; Onoda (1989), p. 205; and D. Jackson (1994a).