By Sakya Pandita Kunga Gyaltshen, Jared Douglas Rhoton
A transparent Differentiation of the 3 Codes provides the 1st English translation of the sDom gsum rab dbye, essentially the most recognized and arguable doctrinal treatises of Tibetan Buddhism. Written through Sakya Pandita Kunga Gyaltshen (1182–1251), a founding father of the Sakya tuition and one in all Tibet’s such a lot realized sages, the 3 Codes strongly inspired next non secular and highbrow traditions in Tibet—and sparked a few long-lasting doctrinal and philosophical disputes, a few of which persist this present day. within the 3 Codes, Sakya Pandita discusses the Hinayana, Mahayana, and Tantric vows of Buddhist behavior, which regularly diverge and contradict one another. He criticizes, on no less than one element or one other, later practitioners of just about each lineage, together with the Kadampa, Kagyupa, and Nyingmapa, for contradicting the unique teachings in their personal traditions.
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Extra resources for A Clear Differentiation of the Three Codes: Essential Differentiations Among the Individual Liberation, Great Vehicle, and Tantric Systems
See also Seyfort Ruegg (1995), pp. 34-37· Sapan, RepiJ to the Questions ofNamkha Bum the Kadampa (SKB 5:415), translated in this volume. Thuuken (1984), p. 449· On the "preceptor-patron" (mchod yon) relation, see Seyfort Ruegg (1995), passim. Twenry years before, the Drigung master Sherab Jungne had also had important international contacts in the western and southwestern borderlands of Tibet. Thuuken (1984), p. 449· Sapan's contribution possibly lay in adapting an existing Uighur script to correspond to the requirements of spoken Mongolian.
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). On these minor writings, see D. Jackson (1991), p.
In the Treasure ofReasoning Sapan also undertook to correct certain misinterpretations made by scholars of the Sangphu school, the main contemporary tradition of Buddhist dialectics and scholastics. 4I In 1216, after the death of his uncle Trakpa Gyaltshen, Sapan succeeded to the leadership of Sakya at the age of thirty-four. In the 5years that followed he gained increasing eminence as a teacher and traveled to many parts of 0 and Tsang provinces of central Tibet. Many of the short works he wrote during the next two decades are primers intended chiefly for the guidance of his students, and include manuals explaining how to perform the rite of accepting vows of bodhisattvahood (dBu ma lugs kyi sems bskyed cho ga, Madhyamaka Rite for Producing the Will to Enlightenment) or how to practice guruyoga (Lam zab bla ma'i rnal sbyor, Guru-Yoga: The Profound Path).