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Lotsawa Workbench The Lotsawa Workbench is an initiative of the Tsadra Foundation research department. Currently, this is just a test and we welcome any comments and suggestions. We hope to invite collaboration from users and stakeholders from Dharma groups as well as academia. Please contact us if you are interested in developing this project with us: research AT tsadra DOT org.
དགོངས་པ་
dgongs pa
Hopkins Comments ?
No direct match.| 18 other match(es) |
Reference Notes from other Works [i.e. Footnotes/Endnotes]
| Book | Author/Translator | Note |
|---|---|---|
| When the Clouds Part | Asaṅga Maitreya Brunnhölzl, K. |
1303. That is, these persons are actually able to attain nirvāṇa at some point in the distant future. This represents a typical case of "the intention with regard to another time,"one of "the four intentions" (Skt. abhisaṃdhi, Tib. dgongs pa) of the words of the Buddha (these four are explained in Mahāyānasūtrālaṃkāra XII.16ff. and its commentaries). Among them, (1) the intention in terms of equality means to take the three equalities between all buddhas in terms of the accumulations of merit and wisdom, the dharmakāya, and the welfare of beings accomplished by them as the reason for the Buddha's saying something like "At that time, I was the Tathāgata Vipaśyī." (2) The intention in terms of another meaning means to take the threefold lack of nature of the imaginary, dependent, and perfect natures in terms of characteristics, arising, and the ultimate, respectively, as the reason for the Buddha's saying something like "All phenomena lack a nature." (3) The intention in terms of another time means to take the time in the far future when a certain person will actually be born in Sukhāvatī as the reason for the Buddha's saying something like "If you make the aspiration prayer to be born in Sukhāvatī, you will be born there." (4) The intention in terms of the thinking of a person refers to something like the Buddha's disparaging discipline and praising generosity by intending to make persons who content themselves with discipline alone engage in other means, such as generosity, too. In addition, there are "the four indirect intentions" (Skt. abhiprāya, Tib. ldem dgongs). Just like the Sanskrit and Tibetan words, the English term "intention"can be understood in many ways (see Ruegg 1985), which has led to different (mis)interpretations. Also, the Tibetan terms are often used in different ways than the Sanskrit ones. As the examples for the different kinds of intention and indirect intention show, there is no consistency in what they refer to—it is not always just another meaning (as the content of an intention) or an intention per se, and there also are overlaps. In a general sense, "having something particular in mind"when making a statement often seems more correct. For details, see Broido 1984, Ruegg 1985, and Brunnhölzl 2010, 289–91.
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| When the Clouds Part | Asaṅga Maitreya Brunnhölzl, K. |
600. In that vein, it will prove to be very illuminating to compare the presentation in Jamgön Kongtrul's TOK with the Dus gsum gyi rgyal ba sras dang bcas pa'i bstan pa mtha' dag dang khyad par rdo rje 'chang ka rma pa'i dgongs pa gsal bar byed pa'i bstan bcos thar pa'i lam chen bgrod pa'i shing rta (two-volumes, published in 2012) by Balkang Lotsāwa Ngawang Chökyi Gyatso (Tib. Dpal khang lo tsā ba ngag dbang chos kyi rgya mtsho—the Second Karma Trinlépa; born fifteenth/sixteenth century). As its title says, this text is an overview of all Buddhist teachings but in particular elucidates the intention of the Eighth Karmapa (the main teacher of Balkang Lotsāwa). It appears that TOK (not the root text but the commentary) incorporates almost this entire text in more or less literal form. It will be one of my future projects to translate this work and compare it with TOK. Given that it is already well known that TOK incorporates a substantial number of passages from Tāranātha's and Śākya Chogden's works, its comparison with Karma Trinlépa's text will shed even more light on the process through which TOK was compiled. |