Red mda' ba gzhon nu blo gros: Difference between revisions
Red mda' ba gzhon nu blo gros
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{{Person | {{Person | ||
|PersonType=Classical Tibetan Authors | |||
|images=File:Rendawa.jpg | |||
|HasDrlPage=No | |HasDrlPage=No | ||
|HasLibPage=No | |HasLibPage=No | ||
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|HasDnzPage=No | |HasDnzPage=No | ||
|HasBnwPage=Yes | |HasBnwPage=Yes | ||
| | |MainNamePhon=Rendawa Zhönu Lodrö | ||
|MainNameTib=རེད་མདའ་བ་གཞོན་ནུ་བློ་གྲོས་ | |||
|MainNameWylie=red mda' ba gzhon nu blo gros | |MainNameWylie=red mda' ba gzhon nu blo gros | ||
|YearBirth=1349 | |YearBirth=1349 | ||
|YearDeath=1412 | |YearDeath=1412 | ||
|BornIn=red mda' khab sor | |BornIn=red mda' khab sor | ||
|TibDateGender=Female | |TibDateGender=Female | ||
|TibDateDeathGender=Male | |||
|TibDateElement=Earth | |TibDateElement=Earth | ||
|TibDateDeathElement=Water | |||
|TibDateAnimal=Ox | |TibDateAnimal=Ox | ||
|TibDateDeathAnimal=Dragon | |||
|TibDateRabjung=6 | |TibDateRabjung=6 | ||
|ReligiousAffiliation= | |TibDateDeathRabjung=7 | ||
|ReligiousAffiliation=Sakya | |||
|StudentOf=Sa bzang ma ti paN chen blo gros rgyal mtshan; Thogs med bzang po; G.yag ston sangs rgyas dpal | |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; | |TeacherOf=Tsong kha pa; mkhas grub rje; | ||
|BdrcLink=https://www.tbrc.org/#!rid=P60 | |BdrcLink=https://www.tbrc.org/#!rid=P60 | ||
|TolLink=https://treasuryoflives.org/biographies/view/Rendawa-Zhonnu-Lodro/8571 | |TolLink=https://treasuryoflives.org/biographies/view/Rendawa-Zhonnu-Lodro/8571 | ||
|BnwShortPersonBio=Rendawa Zhönu Lodrö was a highly distinguished Sakya scholar who is credited with reviving Madhyamaka studies in Tibet. A holder of the Kadam teachings, he was a teacher of Tsongkhapa, as well as hundreds of others, and is counted as seventy-fourth in the line of Lamrim lineage. | |||
|PosBuNayDefProv=Provisional | |PosBuNayDefProv=Provisional | ||
|PosBuNayDefProvNotes="Following | |PosBuNayDefProvNotes=*"Following Candrakīrti and Sapen's ''Distinguishing the Three Vows'', Rendawa argues that the tathāgata-essence teachings require interpretation as they cannot be accepted at face value." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 84. | ||
*...Rendawa criticizes Dölpopa and others for literally accepting the tathāgata-essence teachings as definitive." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 86. | |||
|PosWheelTurn=Third Turning | |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 | |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 Cittamātra School." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 88. | ||
|PosYogaMadhya=Yogācāra | |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 | |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 Cittamātra 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 | *Though Rendawa's personal view is explained by Wangchuk as, "Rendawa argues that only Nāgārjuna's Madhyamaka system presents the correct ultimate view, not Asanga's Cittamātra 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 | *However there is a possibility that he had a change of heart later in life, as Wangchuk sites the ''Blue Annals'' as stating, "The Venerable Red-mda'-pa believed at first the ''Uttaratantra'' to be a Vijñānamātra work, and even composed a commentary from the standpoint of the followers of the Vijñānamātra 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 | |IsInGyatsa=No | ||
}} | }} |
Latest revision as of 13:49, 27 November 2019
PersonType | Category:Classical Tibetan Authors |
---|---|
MainNamePhon | Rendawa Zhönu Lodrö |
MainNameTib | རེད་མདའ་བ་གཞོན་ནུ་བློ་གྲོས་ |
MainNameWylie | red mda' ba gzhon nu blo gros |
YearBirth | 1349 |
YearDeath | 1412 |
BornIn | red mda' khab sor |
TibDateGender | Female |
TibDateElement | Earth |
TibDateAnimal | Ox |
TibDateRabjung | 6 |
TibDateDeathGender | Male |
TibDateDeathElement | Water |
TibDateDeathAnimal | Dragon |
TibDateDeathRabjung | 7 |
ReligiousAffiliation | Sakya |
StudentOf | Sabzang Mati Paṇchen Lodrö Gyaltsen · Gyalse Tokme Zangpo · Yakton Sangye Pal |
TeacherOf | Tsongkhapa · mkhas grub rje |
BDRC | https://www.tbrc.org/#!rid=P60 |
Treasury of Lives | https://treasuryoflives.org/biographies/view/Rendawa-Zhonnu-Lodro/8571 |
IsInGyatsa | No |
BnwShortPersonBio | Rendawa Zhönu Lodrö was a highly distinguished Sakya scholar who is credited with reviving Madhyamaka studies in Tibet. A holder of the Kadam teachings, he was a teacher of Tsongkhapa, as well as hundreds of others, and is counted as seventy-fourth in the line of Lamrim lineage. |
PosBuNayDefProv | Provisional |
PosBuNayDefProvNotes |
|
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 Cittamātra School." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 88. |
PosYogaMadhya | Yogācāra |
PosYogaMadhyaNotes |
|
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