Rngog blo ldan shes rab
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Rngog blo ldan shes rab on the DRL
རྔོག་བློ་ལྡན་ཤེས་རབ་
| Wylie | rngog blo ldan shes rab |
|---|---|
| English Phonetics | Ngok Lotsāwa Loden Sherab |
| Sort Name | Ngok Lotsāwa |
Other names
- རྔོག་ལོ་ཙཱ་བ་
- ལོ་ཆེན་བློ་ལྡན་ཤེས་རབ་
- rngog lo tsA ba
- lo chen blo ldan shes rab
- blo ldan shes rab
Alternate names
- Ngok Lotsāwa
- Ngok Loden Sherab
- Lochen Loden Sherab
- Loden Sherab
Dates
| Birth: | 1059 |
|---|---|
| Death: | 1109 |
| Place of birth: | yar 'brog (lho ka) |
Tibetan calendar dates
| Day | |
|---|---|
| Month | |
| Gender | Female |
| Element | Earth |
| Animal | Pig |
| Rab Jyung | 1 |
About
- Religious Affiliation
- Kadam
- Familial Relations
- rngog legs pa'i shes rab
- Teachers
- Rin chen bzang po · Sajjana · Parahitabhadra
- Students
- shes rab 'bar · gro lung pa blo gros 'byung gnas · Zhang tshe spong chos kyi bla ma · rin chen nam mkha' rdo rje · rin chen grags
Other Biographical info:
Links
- BDRC Link (P2551)
- https://www.tbrc.org/#!rid=P2551
- Treasury of Lives Link
- https://treasuryoflives.org/biographies/view/Ngok-Loden-Sherab/4261
- Wiki Pages
- Rngog blo ldan shes rab on the DRL
- Rngog blo ldan shes rab on the LIB
- Rngog blo ldan shes rab on the BNW
Buddha Nature Project
- Person description or short bio
Expand to see this person's philosophical positions on Buddha-nature.
| Is Buddha-nature considered definitive or provisional? | |
|---|---|
| Position: | Definitive |
| Notes: | * "He is also said to have held that among the five Teachings of Maitreya only the Ratnagotravibhāga is of definitive meaning (nītārtha)." Ruegg, D., Studies in Indian and Tibetan Madhyamaka Thought Part 1, p. 30.
|
| All beings have Buddha-nature | |
| Position: | Qualified Yes |
| If "Qualified", explain: | "...both Ngok and Chapa argue that sentient beings do not have tathāgata-essence on the basis of the first reason because they do not have the purified enlightened body of a buddha, rather they have the potential to achieve an enlightened state. However, they agree that sentient beings have the tathāgata-essence from the perspective of the second reason, which is that such-ness is indivisible or nondual. As Ngok states, 'That both a tathāgata and ordinary beings have tathāgata-essence is actually the case.' The first reason is true only for enlightened beings, but only designated for ordinary beings; the second reason applies to both enlightened beings and sentient beings. Therefore, the two Kadam masters argue that sentient beings do not have the tathāgata-essence from the perspective of either the first reason of the resultant essence or the third reason of the causal essence. Rather it is the second reason that becomes the central point for establishing the link between enlightenment and sentient beings. It is the middle reason that shows that sentient beings and tathāgatas are the same in their ultimate nature. In other words, the only thing that sentient beings have in common with enlightened beings is the ultimate nature of their minds." |
| Notes: | Wangchuk, Tsering, The Uttaratantra in the Land of Snows, pp. 17-18. |
| Which Wheel Turning | |
| Position: | Third Turning |
| Notes: | |
| Yogācāra vs Madhyamaka | |
| Position: | Madhyamaka |
| Notes: | "rNgog considers the RGV to be a Madhyamaka work, and hence its teaching to be definitive. His position is made clear in the introductory passage of the rGyud bla don bsdus, where RGV is identified as a treatise that explains sūtras of definitive meaning (nītārtha), whereas the other four treatises of Maitreya (i.e. Abhisamayālaṃkāra, Mahāyānasūtrālaṃkāra, Madhyāntavibhāga, and Dharmadharmatāvibhāga) are listed as treatises that explain sutras of provisional meaning (neyārtha)." Kano, K., Buddha-Nature and Emptiness, p. 249. |
| Zhentong vs Rangtong | |
| Position: | |
| Notes: | |
| Promotes how many vehicles? | |
| Position: | |
| Notes: | |
| Analytic vs Meditative Tradition | |
| Position: | Analytic Tradition |
| Notes: | "These two traditions of rngog and btsan were respectively called the "analytical tradition" (thos bsam gyi lugs) and "meditative tradition" (sgom lugs)."Kano, K., Buddha-Nature and Emptiness, p. 242. |
| What is Buddha-nature? | |
| Position: | Tathāgatagarbha as the Emptiness That is a Non-implicative Negation (without enlightened qualities) |
| Notes: | * "As to the interpretation of Buddha-nature, on the other hand, Sajjana and rNgog hold different views, for Sajjana equates Buddha-nature with the luminous mind, which is not empty, while rNgog equates it with emptiness." Kano, K., Buddha-Nature and Emptiness, p. 239.
|
| Svātantrika (རང་རྒྱུད་) vs Prāsaṅgika (ཐལ་འགྱུར་པ་) | |
| Position: | Svātantrika (རང་རྒྱུད་) |
| Notes: | * "A number of later Tibetan works, and several modern scholars as well, define his position as Svātantrika-Madhyamaka... We cannot yet be sure whether rNgog himself was conscious of this divide, even if later Tibetan traditions often presuppose rNgog's knowledge of it. Śākya-mchog-ldan, for instance, in assigning rNgog to a third position of Madhyamaka neither Svātantrika nor Prāsaṅgika, presumes that rNgog knew of both schools." Kano, K., Buddha-Nature and Emptiness, p. 228.
|
| Causal nature of the vajrapāda | |
| Position: | First four are causes of the later three; also, the three jewels are the results of the latter four (which are substantive causes and attendant conditions). Kano, K., Buddha-Nature and Emptiness, p. 252. |