Rngog blo ldan shes rab: Difference between revisions
Rngog blo ldan shes rab
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|TolLink=https://treasuryoflives.org/biographies/view/Ngok-Loden-Sherab/4261 | |TolLink=https://treasuryoflives.org/biographies/view/Ngok-Loden-Sherab/4261 | ||
|PosBuNayDefProv=Definitive | |PosBuNayDefProv=Definitive | ||
|PosBuNayDefProvNotes="He is also said to have held that among the five Teachings of Maitreya only the Ratnagotrivibhaga is of definitive meaning (nītārtha)." p. 30; Ruegg, D. S. Studies in Indian and Tibetan Madhyamaka Thought I. Ruegg, David Seyfort. Studies in Indian and Tibetan Madhyamaka Thought Part I: Three studies in the History of Indian and Tibetan Madhyamaka Philosophy. Wiener Studien zur Tibetologie und Buddhismuskunde 50. Vienna: Arbeitskreis für Tibetische und Buddhistische Studien Universität Wien, 2000.; "rNgog considers the RGV to be a Madhamaka work, and hence its teaching to be definitive. His position is made clear in the introductory passage of the rGyud blam don bsdus, where RGV is identified as a treatise that explains sutras of definitive meaning (nitartha), whereas the other four treatises of Maitreya (i.e., Abhisamayalamkara, Mahayanasutralamkara, Madhyantavibhaga, and Dharmadharmatavibhaga) are listed as treatises that explain sutras of provisional meaning (neyartha)." Kano, p. 249. | |PosBuNayDefProvNotes="He is also said to have held that among the five Teachings of Maitreya only the Ratnagotrivibhaga is of definitive meaning (nītārtha)." p. 30; Ruegg, D. S. Studies in Indian and Tibetan Madhyamaka Thought I. Ruegg, David Seyfort. Studies in Indian and Tibetan Madhyamaka Thought Part I: Three studies in the History of Indian and Tibetan Madhyamaka Philosophy. Wiener Studien zur Tibetologie und Buddhismuskunde 50. Vienna: Arbeitskreis für Tibetische und Buddhistische Studien Universität Wien, 2000.; "rNgog considers the RGV to be a Madhamaka work, and hence its teaching to be definitive. His position is made clear in the introductory passage of the rGyud blam don bsdus, where RGV is identified as a treatise that explains sutras of definitive meaning (nitartha), whereas the other four treatises of Maitreya (i.e., Abhisamayalamkara, Mahayanasutralamkara, Madhyantavibhaga, and Dharmadharmatavibhaga) are listed as treatises that explain sutras of provisional meaning (neyartha)." [[Kano. K.]], [[Buddha-Nature and Emptiness]], p. 249. | ||
|PosWheelTurn=Third Turning | |PosWheelTurn=Third Turning | ||
|PosYogaMadhya=Madhyamaka | |PosYogaMadhya=Madhyamaka | ||
|PosYogaMadhyaNotes="rNgog considers the RGV to be a Madhamaka work, and hence its teaching to be definitive. His position is made clear in the introductory passage of the rGyud blam don bsdus, where RGV is identified as a treatise that explains sutras of definitive meaning (nitartha), whereas the other four treatises of Maitreya (i.e., Abhisamayalamkara, Mahayanasutralamkara, Madhyantavibhaga, and Dharmadharmatavibhaga) are listed as treatises that explain sutras of provisional meaning (neyartha)." Kano, p. 249. | |PosYogaMadhyaNotes="rNgog considers the RGV to be a Madhamaka work, and hence its teaching to be definitive. His position is made clear in the introductory passage of the rGyud blam don bsdus, where RGV is identified as a treatise that explains sutras of definitive meaning (nitartha), whereas the other four treatises of Maitreya (i.e., Abhisamayalamkara, Mahayanasutralamkara, Madhyantavibhaga, and Dharmadharmatavibhaga) are listed as treatises that explain sutras of provisional meaning (neyartha)." [[Kano. K.]], [[Buddha-Nature and Emptiness]], p. 249. | ||
|PosAnalyticMedit=Analytic Tradition | |PosAnalyticMedit=Analytic Tradition | ||
|PosAnalyticMeditNotes="These two traditions of rngog and btsan were respectively called the "analytical tradition" (thos bsam gyi lugs) and "meditative tradtion" (gsom lugs)." Kano p. 242 | |PosAnalyticMeditNotes="These two traditions of rngog and btsan were respectively called the "analytical tradition" (thos bsam gyi lugs) and "meditative tradtion" (gsom lugs)."[[Kano. K.]], [[Buddha-Nature and Emptiness]], p. 242 | ||
|PosEmptyLumin=Tathagatagarbha as the Emptiness That is a Nonimplicative Negation | |PosEmptyLumin=Tathagatagarbha as the Emptiness That is a Nonimplicative Negation | ||
|PosEmptyLuminNotes="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, p. 239 | |PosEmptyLuminNotes="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 | ||
|PosSvataPrasa=Svātantrika (རང་རྒྱུད་) | |PosSvataPrasa=Svātantrika (རང་རྒྱུད་) | ||
|PosSvataPrasaNotes="A number of later Tibetan works, and several modern scholars as well, define his position as Svatantrika-Madhyamaka... We cannot yet be sure whether rngog himself was consicous of this divide, even if later Tibetan traditions ofent presuppose rNgog's knowledget of it. Sakya-mchog-ldan, for instance, in assigning rNgog to a third position of Madhyamaka neither Svatantrika nor Prasangika, presumes that rNgog knew of both schools." - Kano, p. 228. ; "rNgog lo is known to have actively taught and commented | |PosSvataPrasaNotes="A number of later Tibetan works, and several modern scholars as well, define his position as Svatantrika-Madhyamaka... We cannot yet be sure whether rngog himself was consicous of this divide, even if later Tibetan traditions ofent presuppose rNgog's knowledget of it. Sakya-mchog-ldan, for instance, in assigning rNgog to a third position of Madhyamaka neither Svatantrika nor Prasangika, presumes that rNgog knew of both schools." - Kano, p. 228. ; "rNgog lo is known to have actively taught and commented | ||
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the textual foundation of the Svātantrika Yogācāra-Madhyamaka synthesis, | the textual foundation of the Svātantrika Yogācāra-Madhyamaka synthesis, | ||
among whose proponents rNgog lo may be counted. | among whose proponents rNgog lo may be counted. | ||
Kramer, Ralf. The Great Tibetan Translator: Life and Works of rNgog Blo ldan shes rab (1059–1109). Collectanea Himalayica Studies on the History and Culture of the Himalayas and Tibet 1. Munich, Germany: Indus Verlag, 2007. ; | Kramer, Ralf. The Great Tibetan Translator: Life and Works of rNgog Blo ldan shes rab (1059–1109). Collectanea Himalayica Studies on the History and Culture of the Himalayas and Tibet 1. Munich, Germany: Indus Verlag, 2007. ; "rNgog's strategy here is to appeal to the destinction between the Two Truths..." [[Kano. K.]], [[Buddha-Nature and Emptiness]], p. 271 | ||
|PosVajrapada=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, pp. 252- | |PosVajrapada=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]], pp. 252- | ||
|IsInGyatsa=No | |IsInGyatsa=No | ||
}} | }} | ||
Revision as of 12:05, 1 March 2018
| MainNameTib | རྔོག་བློ་ལྡན་ཤེས་རབ་ |
|---|---|
| MainNameWylie | rngog blo ldan shes rab |
| AltNamesTib | རྔོག་ལོ་ཙཱ་བ་ · ལོ་ཆེན་བློ་ལྡན་ཤེས་རབ་ |
| AltNamesWylie | rngog lo tsA ba · lo chen blo ldan shes rab |
| BiographicalInfo | Son of rngok lo tsA ba legs pa'i shes rab |
| YearBirth | 1059 |
| YearDeath | 1109 |
| BornIn | yar 'brog (lho ka) |
| TibDateGender | Female |
| TibDateElement | Earth |
| TibDateAnimal | Pig |
| TibDateRabjung | 1 |
| ReligiousAffiliation | bka' gdams |
| StudentOf | Rinchen Zangpo |
| TeacherOf | shes rab 'bar · gro lung pa blo gros 'byung gnas · Zhang Tsepong Chökyi Lama · rin chen nam mkha' rdo rje · rin chen grags |
| BDRC | https://www.tbrc.org/#!rid=P2551 |
| Treasury of Lives | https://treasuryoflives.org/biographies/view/Ngok-Loden-Sherab/4261 |
| IsInGyatsa | No |
| PosBuNayDefProv | Definitive |
| PosBuNayDefProvNotes | "He is also said to have held that among the five Teachings of Maitreya only the Ratnagotrivibhaga is of definitive meaning (nītārtha)." p. 30; Ruegg, D. S. Studies in Indian and Tibetan Madhyamaka Thought I. Ruegg, David Seyfort. Studies in Indian and Tibetan Madhyamaka Thought Part I: Three studies in the History of Indian and Tibetan Madhyamaka Philosophy. Wiener Studien zur Tibetologie und Buddhismuskunde 50. Vienna: Arbeitskreis für Tibetische und Buddhistische Studien Universität Wien, 2000.; "rNgog considers the RGV to be a Madhamaka work, and hence its teaching to be definitive. His position is made clear in the introductory passage of the rGyud blam don bsdus, where RGV is identified as a treatise that explains sutras of definitive meaning (nitartha), whereas the other four treatises of Maitreya (i.e., Abhisamayalamkara, Mahayanasutralamkara, Madhyantavibhaga, and Dharmadharmatavibhaga) are listed as treatises that explain sutras of provisional meaning (neyartha)." Kano. K., Buddha-Nature and Emptiness, p. 249. |
| PosWheelTurn | Third Turning |
| PosYogaMadhya | Madhyamaka |
| PosYogaMadhyaNotes | "rNgog considers the RGV to be a Madhamaka work, and hence its teaching to be definitive. His position is made clear in the introductory passage of the rGyud blam don bsdus, where RGV is identified as a treatise that explains sutras of definitive meaning (nitartha), whereas the other four treatises of Maitreya (i.e., Abhisamayalamkara, Mahayanasutralamkara, Madhyantavibhaga, and Dharmadharmatavibhaga) are listed as treatises that explain sutras of provisional meaning (neyartha)." Kano. K., Buddha-Nature and Emptiness, p. 249. |
| PosAnalyticMedit | Analytic Tradition |
| PosAnalyticMeditNotes | "These two traditions of rngog and btsan were respectively called the "analytical tradition" (thos bsam gyi lugs) and "meditative tradtion" (gsom lugs)."Kano. K., Buddha-Nature and Emptiness, p. 242 |
| PosEmptyLumin | Tathagatagarbha as the Emptiness That is a Nonimplicative Negation |
| PosEmptyLuminNotes | "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 |
| PosSvataPrasa | Svātantrika (རང་རྒྱུད་) |
| PosSvataPrasaNotes | "A number of later Tibetan works, and several modern scholars as well, define his position as Svatantrika-Madhyamaka... We cannot yet be sure whether rngog himself was consicous of this divide, even if later Tibetan traditions ofent presuppose rNgog's knowledget of it. Sakya-mchog-ldan, for instance, in assigning rNgog to a third position of Madhyamaka neither Svatantrika nor Prasangika, presumes that rNgog knew of both schools." - Kano, p. 228. ; "rNgog lo is known to have actively taught and commented
on the “Three Svātantrika [Treatises] of Eastern [India]” (rang rgyud shar
gsum), namely the Satyadvayavibhaṅga of Jñānagarbha, the Madhyamakālaṃ-
kāra of Śāntarakṣita, and the Madhyamakāloka of Kamalaśīla, which formed
the textual foundation of the Svātantrika Yogācāra-Madhyamaka synthesis,
among whose proponents rNgog lo may be counted.
Kramer, Ralf. The Great Tibetan Translator: Life and Works of rNgog Blo ldan shes rab (1059–1109). Collectanea Himalayica Studies on the History and Culture of the Himalayas and Tibet 1. Munich, Germany: Indus Verlag, 2007. ; "rNgog's strategy here is to appeal to the destinction between the Two Truths..." Kano. K., Buddha-Nature and Emptiness, p. 271 |
| PosVajrapada | 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, pp. 252- |
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"Tathagatagarbha as the Emptiness That is a Nonimplicative Negation" is not in the list (Tathāgatagarbha as the Emptiness That is a Non-implicative Negation (without enlightened qualities), Tathāgatagarbha as the Emptiness That is an Implicative Negation (with enlightened qualities), Tathāgatagarbha as Mind's Luminous Nature, Tathāgatagarbha as the Unity of Emptiness and Luminosity, Tathāgatagarbha as a Causal Potential or Disposition (gotra), Tathāgatagarbha as the Resultant State of Buddhahood, Tathāgatagarbha as the Latent State of Buddhahood that is Obscured in Sentient Beings, There are several types of Tathāgatagarbha, Tathāgatagarbha was Taught Merely to Encourage Sentient Beings to Enter the Path) of allowed values for the "PosEmptyLumin" property.