View source for Red mda' ba gzhon nu blo gros

{{Person
|HasDrlPage=No
|HasLibPage=No
|HasRtzPage=No
|HasDnzPage=No
|HasBnwPage=Yes
|PersonType=Author
|MainNameWylie=red mda' ba gzhon nu blo gros
|MainNameTib=རེད་མདའ་བ་གཞོན་ནུ་བློ་གྲོས་
|YearBirth=1349
|YearDeath=1412
|BornIn=red mda' khab sor
|TibDateGender=Female
|TibDateElement=Earth
|TibDateAnimal=Ox
|TibDateRabjung=6
|ReligiousAffiliation=sa skya
|StudentOf=Sa bzang ma ti paN chen blo gros rgyal mtshan; Thogs med bzang po; G.yag ston sangs rgyas dpal
|TeacherOf=Tsong kha pa; mkhas grub rje;
|BdrcLink=https://www.tbrc.org/#!rid=P60
|TolLink=https://treasuryoflives.org/biographies/view/Rendawa-Zhonnu-Lodro/8571
|PosBuNayDefProv=Provisional
|PosBuNayDefProvNotes="Following Candraklrti and Sapen's Distinguishing the Three Vows, Rendawa argues that the tathägata-essence teachings require interpretation as they cannot be accepted at face value." [[Wangchuk, Tsering]], [[The Uttaratantra in the Land of Snows]], p. 84.
|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 Cittamätra 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 Cittamätra 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 Nägärjuna's Madhyamaka system presents the correct ultimate view, not Asanga's Cittamätra 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 site the Blue Annals as stating, "The Venerable Red-mda'-pa believed at first the Uttaratantra to be a Vijnänamätra work, and even composed a commentary from the standpoint of the followers of the Vijnänamätra 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.
|IsInGyatsa=No
|PosDefProv=Provisional
|PosDefProvNotes=Stongly opposed Dolpopa.
}}