'gos lo tsA ba gzhon nu dpal: Difference between revisions

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|BdrcLink=https://www.tbrc.org/#!rid=P318
|BdrcLink=https://www.tbrc.org/#!rid=P318
|TolLink=https://treasuryoflives.org/biographies/view/Go-Lotsawa-Zhonnu-Pel/5500
|TolLink=https://treasuryoflives.org/biographies/view/Go-Lotsawa-Zhonnu-Pel/5500
|tolExcerpt=Go Lotsāwa Zhonnu Pel ('gos lo tsA ba gzhon nu dpal) was born in a small town called Drongnak Megu (grong nag me dgu) in Chonggye region ('phyongs rgyas) of southern Tibet in 1392, the water-monkey year in the seventh sexagenary cycle. He was born to the Go clan ('gos). His father was called Goton Jungne Dorje ('gos ston 'byung gnas rdo rje) and his mother was named Sitar Kyi (srid thar skyid). Go ('gos) was also the name of their family; Zhonnu Pel was the third among their eight children.
|tolExcerpt=Gö Lotsāwa Zhönu Pal ('gos lo tsA ba gzhon nu dpal) was born in a small town called Drongnak Megu (grong nag me dgu) in Chonggye region ('phyongs rgyas) of southern Tibet in 1392, the water-monkey year in the seventh sexagenary cycle. He was born to the Gö clan ('gos). His father was called Goton Jungne Dorje ('gos ston 'byung gnas rdo rje) and his mother was named Sitar Kyi (srid thar skyid). Go ('gos) was also the name of their family; Zhonnu Pel was the third among their eight children.


Go Lotsāwa is perhaps best known for this massive history of Buddhism in Tibet, The Blue Annals (deb ther sngon po) that he started in 1476 at the age of eighty-four, dictating to attendants, and completed in 1478. It includes vital information about early Tibetan history and religious lineages. Go Lotsāwa drew from earlier works such as The Red Annals, written in 1346 by Tselpa Situ Kunga Dorje (tshal pa si tu kun dga' rdo rje, 1309-1364), and Buton Rinchen Drub's (bu ston rin chen grub, 1290-1364) History of Buddhism, and also many other earlier historical records. The work was originally preserved and woodblocks carved at Yangpachen (yangs pa chen) near Lhasa, which were later transferred to Kundeling (kun bde gling) in Lhasa. A set of woodblocks were also carved at Ganden Chokhorling in Amdo (a mdo dga' ldan chos ’khor gling).
Gö Lotsāwa is perhaps best known for this massive history of Buddhism in Tibet, The Blue Annals (deb ther sngon po) that he started in 1476 at the age of eighty-four, dictating to attendants, and completed in 1478. It includes vital information about early Tibetan history and religious lineages. Gö Lotsāwa drew from earlier works such as The Red Annals, written in 1346 by Tselpa Situ Kunga Dorje (tshal pa si tu kun dga' rdo rje, 1309-1364), and Butön Rinchen Drup's (bu ston rin chen grub, 1290-1364) History of Buddhism, and also many other earlier historical records. The work was originally preserved and woodblocks carved at Yangpachen (yangs pa chen) near Lhasa, which were later transferred to Kundeling (kun bde gling) in Lhasa. A set of woodblocks were also carved at Ganden Chokhorling in Amdo (a mdo dga' ldan chos ’khor gling).
|HarLink=https://www.himalayanart.org/search/set.cfm?setID=976
|HarLink=https://www.himalayanart.org/search/set.cfm?setID=976
|images=File:Go Lotsawa Shonnu Pal.jpg{{!}}[https://www.himalayanart.org/items/81045 Himalayan Art Resources]
|images=File:Go Lotsawa Shonnu Pal.jpg{{!}}[https://www.himalayanart.org/items/81045 Himalayan Art Resources]

Revision as of 11:45, 9 August 2018

Himalayan Art Resources
PersonType Category:Classical Tibetan Authors
MainNamePhon Gö Lotsāwa Zhönu Pal
MainNameTib འགོས་ལོ་ཙཱ་བ་གཞོན་ནུ་དཔལ་
MainNameWylie 'gos lo tsA ba gzhon nu dpal
AltNamesTib ཡིད་བཟང་རྩེ་བ་  ·  མགོས་ལོ་ཙཱ་བ་གཞོན་ནུ་དཔལ་
AltNamesWylie yid bzang rtse ba  ·  mgos lo tsA ba gzhon nu dpal  ·  'gos lo tsā ba gzhon nu dpal
YearBirth 1392
YearDeath 1481
BornIn grong nag me dgu ('phyongs rgyas)
TibDateGender Male
TibDateElement Water
TibDateAnimal Monkey
TibDateRabjung 7
ReligiousAffiliation Karma Kagyu
StudentOf Third Shamarpa Chopel Yeshe  ·  Fifth Karmapa Deshin Shekpa  ·  Tsongkhapa  ·  Rongtön Sheja Kunrik
TeacherOf Fourth Shamarpa Chodrak Yeshe  ·  Seventh Karmapa Chödrak Gyatso
BDRC https://www.tbrc.org/#!rid=P318
Treasury of Lives https://treasuryoflives.org/biographies/view/Go-Lotsawa-Zhonnu-Pel/5500
Himalayan Art Resources https://www.himalayanart.org/search/set.cfm?setID=976
IsInGyatsa No
PosBuNayDefProv Definitive
PosBuNayDefProvNotes
  • "Thus the last two dharmacakras are not different in terms of ontology. Still, the third dharmacakra differs in the fine distinctions it offers, and for this reason alone it has—contrary to the first two—definitive meaning (nītārtha), and so outshines the second dharmacakra by an uncountable factor." Klaus-Dieter Mathes, A Direct Path to the Buddha Within, p. 369.
  • "There is not the slightest attempt to elevate the second dharmacakra to the same level as the third; Zhönu Pal goes so far as to quote in full length the Samdhinirmocanasūtras description of how the third dharmacakra is superior, and concludes that, since the benefit derived from merely hearing its definitive meaning is that great, the profound and vast meaning of the last dharmacakra stands out accordingly." Klaus-Dieter Mathes, A Direct Path to the Buddha Within, p. 371.
PosWheelTurn Third Turning
PosYogaMadhya Yogācāra
PosYogaMadhyaNotes Though his own view is based on Mahāmudrā, for which he asserts RGV is an important basis.
PosAnalyticMedit Meditative Tradition
PosAnalyticMeditNotes "That Zhönu Pal comments on the Ratnagotravibhāga from within the tradition of meditation is also clear from his colophon:

The Dharma master Drigungpa [Jigten Sumgön] rejoiced in Jé Gampopas statement that the basic text of these mahāmudrā instructions of ours is the [Ratnagotravibhāga] Mahāyānottaratantraśāstra composed by the illustrious Maitreya; and since it is evident that the notes to [his] Uttaratantra explanations, the points he makes when presenting the three dharmacakras, and also the explanations deriving from Sajjana’s heart disciple Tsen Kawoché, are [all] in accordance with mahāmudrā proper, I have relied on them and have made [this] clear to others as best as I could. (DRSM, 574.9-12)" Klaus-Dieter Mathes, A Direct Path to the Buddha Within, p. 368.

PosEmptyLumin Tathagatagarbha as Mind's Luminous Nature
PosEmptyLuminNotes
  • "The determination of the ultimate as buddha nature or natural luminosity in the third dharmacakra is taken to be the direct mahāmudrā approach to the nature of mind. This approach is not really different from the emptiness of the second dharmacakra. While the analytical methods of the second dharmacakra deflate all concepts, coarse and subtle, about things, the third one purifies phenomenal appearances that hinder the proper perception of buddha nature." Klaus-Dieter Mathes, A Direct Path to the Buddha Within, p. 373.
  • "In the third dharmacakra, the scope of such a nonaffirming negation is restricted to the adventitious stains, whose lack of an own-being has been established by inferential valid cognitions. The ultimate that is beyond the intellect is taken to be the emptiness that is buddha nature, or the element of awareness." Klaus-Dieter Mathes, A Direct Path to the Buddha Within, p. 374.
Other wikis

"Tathagatagarbha as Mind's Luminous Nature" is not in the list (Tathāgatagarbha as Mind's Luminous Nature, Tathāgatagarbha as the Unity of Emptiness and Luminosity, Tathāgatagarbha as a Causal Potential or Disposition (gotra), Tathāgatagarbha as the Resultant State of Buddhahood, There are several types of Tathāgatagarbha, Tathāgatagarbha as the Emptiness That is a Non-implicative Negation (without enlightened qualities), Tathāgatagarbha as the Emptiness That is an Implicative Negation (with enlightened qualities), Tathāgatagarbha as the Latent State of Buddhahood that is Obscured in Sentient Beings, Tathāgatagarbha was Taught Merely to Encourage Sentient Beings to Enter the Path) of allowed values for the "PosEmptyLumin" property.

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