Sgra tshad pa rin chen rnam rgyal

PersonType	Category:Classical Tibetan Authors
MainNameTib	སྒྲ་ཚད་པ་རིན་ཆེན་རྣམ་རྒྱལ་
MainNameWylie	sgra tshad pa rin chen rnam rgyal
AltNamesTib	སེམས་དཔའ་ཆེན་པོ་རིན་ཆེན་རྣམ་རྒྱལ་  ·  ཐུགས་སྲས་ལོ་ཙཱ་བ་རིན་ཆེན་རྣམ་རྒྱལ་  ·  ཞྭ་ལུ་མཁན་ཆེན་༠༡་
AltNamesWylie	sems dpa' chen po rin chen rnam rgyal  ·  thugs sras lo tsA ba rin chen rnam rgyal  ·  zhwa lu mkhan chen 01
AltNamesOther	Zhalu Khenchen, 1st
YearBirth	1318
YearDeath	1388
TibDateGender	Male
TibDateElement	Earth
TibDateAnimal	Horse
TibDateRabjung	5
ReligiousAffiliation	bka' gdams; sa skya
StudentOf	Butön Rinchen Drup
TeacherOf	'jam dbyangs grags pa rgyal mtshan  ·  Tsongkhapa  ·  sa bzang 'phags pa gzhon nu blo gros
BDRC	https://www.tbrc.org/#!rid=P154
Treasury of Lives	https://treasuryoflives.org/biographies/view/Rinchen-Namgyel/TBRC_P154
IsInGyatsa	No
PosBuNayDefProv	Provisional
PosBuNayDefProvNotes	"Bu-ston and sGra-tshad-pa make of the RGV a provisional teaching, understanding Buddha-nature as what is literally stated in the RGV." Kano, K., Buddha-Nature and Emptiness, p. 343.
PosAllBuddha	Qualified No
PosAllBuddhaNote	Only Buddhas
PosAllBuddhaMoreNotes	"Taking the reverse position of the Gelugpas on this, both Butön and his student and commentator Dratsépa Rinchen Namgyal (1318–1388) identify the actual tathāgata heart as being solely the final fruition of buddhahood. As the latter says: The fully qualified sugata heart is the dharmakāya of a perfect buddha but never exists in the great mass of sentient beings." Karl Brunnhölzl, When the Clouds Part, pp. 67-68. Bu-ston and his disciple sGra-tshad-pa assert that Buddha-nature should be understood only in its resultant aspect, namely as only the dharmakäya of a buddha." Kano, K., Buddha-Nature and Emptiness, p. 343. See also Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 73.
PosWheelTurn	Third Turning
PosWheelTurnNotes	Both second and third, though third is higher. Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 74.
PosZhenRangNotes	Deems zhentong as conventional truth and the lowest form of emptiness and rangtong as the ultimate truth. Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 79.
PosEmptyLumin	Tathagatagarbha as the Dharmakaya
PosEmptyLuminNotes	Bu-ston and his disciple sGra-tshad-pa assert that Buddha-nature should be understood only in its resultant aspect, namely as only the dharmakäya of a buddha." Kano, K., Buddha-Nature and Emptiness, p. 343. Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 73.
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"Tathagatagarbha as the Dharmakaya" 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.

Ratnagotravibhāga Mahāyānottaratantraśāstra

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

Literally, the "essence" or "heart of the Bliss Gone One(s)," a synonym for tathāgatagarbha that is likewise often rendered into English by the term buddha-nature. Though it is often back translated into Sanskrit as sugatagarbha, this term is not found in Sanskrit sources.

The disciples of the Buddha who aspire to attain individual liberation or nirvāṇa. The final goal of the Hearers is to become an arhat, a state in which one has totally eliminated the inner problems of attachment, hatred and ignorance, the main causes for rebirth in this cycle of existence. There are four stages of a śrāvaka path including eight phases.

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.

"Relative truth" or "conventional truth"; the erroneously perceived reality common to the unenlightened.

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

"Ultimate truth" or "absolute truth"; the reality of things as they truly are.

The qualities or attributes of an enlightened being.

In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas.

Disposition, lineage, or class; an individual's gotra determines the type of enlightenment one is destined to attain.