Rendawa Zhönu Lodrö

PersonType	Category:Classical Tibetan Authors
MainNamePhon	Rendawa Zhönu Lodrö
MainNameTib	རེད་མདའ་བ་གཞོན་ནུ་བློ་གྲོས་
MainNameWylie	red mda' ba gzhon nu blo gros
YearBirth	1349
YearDeath	1412
BornIn	red mda' khab sor
TibDateGender	Female
TibDateElement	Earth
TibDateAnimal	Ox
TibDateRabjung	6
TibDateDeathGender	Male
TibDateDeathElement	Water
TibDateDeathAnimal	Dragon
TibDateDeathRabjung	7
ReligiousAffiliation	Sakya
StudentOf	Sabzang Mati Paṇchen Lodrö Gyaltsen  ·  Gyalse Tokme Zangpo  ·  Yakton Sangye Pal
TeacherOf	Tsongkhapa  ·  mkhas grub rje
BDRC	https://www.tbrc.org/#!rid=P60
Treasury of Lives	https://treasuryoflives.org/biographies/view/Rendawa-Zhonnu-Lodro/8571
IsInGyatsa	No
BnwShortPersonBio	Rendawa Zhönu Lodrö was a highly distinguished Sakya scholar who is credited with reviving Madhyamaka studies in Tibet. A holder of the Kadam teachings, he was a teacher of Tsongkhapa, as well as hundreds of others, and is counted as seventy-fourth in the line of Lamrim lineage.
PosBuNayDefProv	Provisional
PosBuNayDefProvNotes	"Following Candrakīrti and Sapen's Distinguishing the Three Vows, Rendawa argues that the tathāgata-essence teachings require interpretation as they cannot be accepted at face value." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 84. ...Rendawa criticizes Dölpopa and others for literally accepting the tathāgata-essence teachings as definitive." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 86.
PosWheelTurn	Third Turning
PosWheelTurnNotes	"As for whether the Uttaratantra is definitive or provisional, Rendawa does not explicitly identify it either as definitive or provisional in the texts that I have consulted. However, Khedrup, a student and a junior contemporary of Rendawa, mentions in his Presentation of the General Tantric Systems (rgyud sde spyi rnam), "Lama Jé [that is, Rendawa] asserts that the Uttaratantra is a commentarial work on last-wheel teachings, explicating the view of the Cittamātra School." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 88.
PosYogaMadhya	Yogācāra
PosYogaMadhyaNotes	"As for whether the Uttaratantra is definitive or provisional, Rendawa does not explicitly identify it either as definitive or provisional in the texts that I have consulted. However, Khedrup, a student and a junior contemporary of Rendawa, mentions in his Presentation of the General Tantric Systems (rgyud sde spyi rnam), "Lama Jé [that is, Rendawa] asserts that the Uttaratantra is a commentarial work on last-wheel teachings, explicating the view of the Cittamātra School." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 88. Though Rendawa's personal view is explained by Wangchuk as, "Rendawa argues that only Nāgārjuna's Madhyamaka system presents the correct ultimate view, not Asanga's Cittamātra School." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 87. However there is a possibility that he had a change of heart later in life, as Wangchuk sites the Blue Annals as stating, "The Venerable Red-mda'-pa believed at first the Uttaratantra to be a Vijñānamātra work, and even composed a commentary from the standpoint of the followers of the Vijñānamātra school. Later, when he became a hermit, he used to sing: "It is impossible to differentiate between the presence and absence of this our Mind. The Buddha having perceived that it penetrated all living beings, as in the example of a subterranean treasure, or the womb of a pregnant woman, had proclaimed all living beings to be possessed of the Essence of the Sugata." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 88.
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The Sakya tradition developed in the eleventh century in the Khön family of Tsang, which maintained an imperial-era lineage of Vajrakīla and which adopted a new teaching from India known as Lamdre.

Along with Yogācāra, it is one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Nāgārjuna around the second century CE, it is rooted in the Prajñāpāramitā Sūtras, though its initial exposition was presented in Nāgārjuna's Mūlamadhyamakakārikā.

The Ultimate Continuum, or Gyü Lama, is often used as a short title in the Tibetan tradition for the key source text of buddha-nature teachings called the Ratnagotravibhāga of Maitreya/Asaṅga, also known as the Mahāyānottaratantraśāstra.

Refers to something that is taught for a specific reason, rather than because it is entirely true.

Along with Madhyamaka, it was one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Asaṅga and Vasubandhu around the fourth century CE, many of its central tenets have roots in the Saṃdhinirmocanasūtra and the so-called third turning of the dharma wheel (see tridharmacakrapravartana).