Red mda' ba gzhon nu blo gros

Red mda' ba gzhon nu blo gros on the DRL

Classical Tibetan Authors

རེད་མདའ་བ་གཞོན་ནུ་བློ་གྲོས་

Wylie	red mda' ba gzhon nu blo gros
English Phonetics	Rendawa Zhönu Lodrö

Dates

Birth:	1349
Death:	1412
Place of birth:	red mda' khab sor

Tibetan calendar dates

Dates of birth

Day
Month
Gender	Female
Element	Earth
Animal	Ox
Rab Jyung	6

Dates of passing

Day
Month
Gender	Male
Element	Water
Animal	Dragon
Rab Jyung	7

About

Religious Affiliation

Sakya

Teachers

Sa bzang ma ti paN chen blo gros rgyal mtshan · Thogs med bzang po · G.yag ston sangs rgyas dpal

Students

Tsong kha pa · mkhas grub rje

Other Biographical info:

Links

BDRC Link

https://www.tbrc.org/#!rid=P60

Treasury of Lives Link

https://treasuryoflives.org/biographies/view/Rendawa-Zhonnu-Lodro/8571

Wiki Pages

• Red mda' ba gzhon nu blo gros on the BNW

Buddha Nature Project

Person description or short bio

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.

Expand to see this person's philosophical positions on Buddha-nature.

Is Buddha-nature considered definitive or provisional?
Position:	Provisional
Notes:	*"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.
All beings have Buddha-nature
Position:
If "Qualified", explain:
Notes:
Which Wheel Turning
Position:	Third Turning
Notes:	"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.
Yogācāra vs Madhyamaka
Position:	Yogācāra
Notes:	*"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.
Zhentong vs Rangtong
Position:
Notes:
Promotes how many vehicles?
Position:
Notes:
Analytic vs Meditative Tradition
Position:
Notes:
What is Buddha-nature?
Position:
Notes:
Svātantrika (རང་རྒྱུད་) vs Prāsaṅgika (ཐལ་འགྱུར་པ་)
Position:
Notes:
Causal nature of the vajrapāda
Position:

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.

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

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.

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).

The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature.

The state of being empty of self, which references the lack of inherent existence in relative phenomena.

Tsen Khawoche's "meditative tradition" of exegesis of the Uttaratantra; it is one of two major Tibetan traditions of exegesis, both stemming from students of Sajjana.