A Clear Differentiation of the Three Codes: Essential by Sa-Skya Pandi-Ta Kun-Dga-Rgyal-Mtshan, Sakya Pandita Kunga

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

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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

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Possibly his great Amnayamafijari commentary on the Sarppufatantra deals with the tantric codes in derail Another Indian text, the Trisa'flvarakrama (P 5375) of Ni~kalankavajra, is a siitra-commentary concerned with the three areas of training for bodhisattvas. 76. Trakpa Gyaltshen, rTsa bdi /tung ba bcu bzhi pa'i 'grel pa gsa/ byed 'khrul spong (Commentary on the Fourteen Root Infractions), SKBp35-265 (jafols. 123a-184a), TB (III) 21. 77· Exactly how this theory was established in Trakpa Gyaltshen's 'Khrul spong (see note 76) remains to be clarified through further study.

51. Gorampa, DSNSh, pp. r. Gorampa, DSNSh, p. 128. Ameshab, Genealogy ofthe Sakya 'Khon Family, fol. 128. Ameshab here quotes, almost verbatim, the biography of Sapan found in the Entrance Gate for the Wise (mKhas Jug) commentary of Lowo Khenchen Sonam Lhundrup (1456-1532). See D. Jackson (1987 ), p. 19. Gorampa, DSNSh, pp. r. Ameshab, Genealogy ofthe Sakya 'Khon Family, fols. 168-169. The Mongol prince Koden was himself absent from his court during these two years (1245-1246). According to one minor and possibly apocryphal work preserved in his collected works, Sapan's sermons in western China apparently were not limited to the Mongol princely court in Liang-chou, for he is said also to have taught yogis resident on the peak of Wu-tai Shan (SKB 5:334b).

The followers of the Paramitayana (non-tantra Mahayana) hold that even though supreme liberation is achieved through the bodhisattva's vow, the priitimokfa of the bodhisattva certainly must serve as the basis for that. And the Vajrayana adherents maintain that even though the vows of the tantric adept are the prime requisite for attaining supreme liberation, all the three codes must be practiced because the bodhisattva and pratimok~a vows definitely must serve as the foundation for the mantra vows.

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