View source for 'gos lo tsA ba gzhon nu dpal

{{Person
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|HasLibPage=Yes
|HasRtzPage=No
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|PersonType=Classical Tibetan Authors
|images=File:Go Lotsawa Shonnu Pal.jpg{{!}}[https://www.himalayanart.org/items/81045 Himalayan Art Resources]
|MainNamePhon=Gö Lotsāwa Zhönu Pal
|SortName=Gö Lotsāwa
|MainNameTib=འགོས་ལོ་ཙཱ་བ་གཞོན་ནུ་དཔལ་
|MainNameWylie='gos lo tsA ba gzhon nu dpal
|AltNamesWylie=yid bzang rtse ba; mgos lo tsA ba gzhon nu dpal; 'gos lo tsā ba gzhon nu dpal
|AltNamesTib=ཡིད་བཟང་རྩེ་བ་; མགོས་ལོ་ཙཱ་བ་གཞོན་ནུ་དཔལ་
|YearBirth=1392
|YearDeath=1481
|BornIn=grong nag me dgu ('phyongs rgyas)
|TibDateGender=Male
|TibDateElement=Water
|TibDateAnimal=Monkey
|TibDateRabjung=7
|ReligiousAffiliation=Karma Kagyu
|StudentOf=Shamarpa, 3rd; Karmapa, 5th; Tsong kha pa; Rong ston shes bya kun rig
|TeacherOf=Shamarpa, 4th; Karmapa, 7th;
|BdrcLink=https://www.tbrc.org/#!rid=P318
|TolLink=https://treasuryoflives.org/biographies/view/Go-Lotsawa-Zhonnu-Pel/5500
|tolExcerpt=Go Lotsāwa Zhonnu Pel was the author of the important Tibetan history ''The Blue Annals''. A Kagyu polymath, he studied under some sixty prominent lamas, chief among them the Fifth Karmapa Dezhin Shekpa. He was a Sanskrit scholar and served as translator to an Indian scholar Paṇḍit Vanaratna for five years. He was a teacher of the Seventh Karmapa, Chodrak Gyatso, and the Fourth Zhamar, Chodrak Yeshe.
|HarLink=https://www.himalayanart.org/search/set.cfm?setID=976
|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." [[Mathes, K.]], ''[[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." [[Mathes, K.]], ''[[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)" [[Mathes, K.]], ''[[A Direct Path to the Buddha Within]]'', p. 368.
|PosEmptyLumin=Tathāgatagarbha as Mind's Luminous Nature
|PosEmptyLuminNotes=* "The tathāgata heart’s own essence is not a nonimplicative negation but is the element of basic awareness." [[Brunnhölzl, K.]], ''[[When the Clouds Part]]'', p. 69.

* "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."  [[Mathes, K.]], ''[[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." [[Mathes, K.]], ''[[A Direct Path to the Buddha Within]]'', p. 374.
|IsInGyatsa=No
}}