Rong ston shes bya kun rig

PersonType	Category:Classical Tibetan Authors
MainNamePhon	Rongtön Sheja Kunrik
MainNameTib	རོང་སྟོན་ཤེས་བྱ་ཀུན་རིག་
MainNameWylie	rong ston shes bya kun rig
AltNamesTib	ཤཱཀྱ་རྒྱལ་མཚན་  ·  སྨྲ་བའི་སེངྒེ  ·  ་ཤེས་བྱ་ཀུན་གཟིགས་  ·  རོང་ཊཱི་ཀ་པ་  ·  ཤེས་རབ་འོད་ཟེར་
AltNamesWylie	shAkya rgyal mtshan  ·  smra ba'i seng+ge  ·  shes bya kun gzigs  ·  rong TI ka pa  ·  shes rab 'od zer
YearBirth	1367
YearDeath	1449
BornIn	rgyal mo rong
TibDateGender	Female
TibDateElement	Fire
TibDateAnimal	Sheep
TibDateRabjung	6
ReligiousAffiliation	sa skya
StudentOf	g.yag ston sangs rgyas dpal  ·  gnyag phu ba bsod nams bzang po
TeacherOf	shAkya mchog ldan  ·  Gö Lotsāwa Zhönu Pal  ·  go rams pa bsod nams seng ge  ·  Sixth Karmapa Tongwa Donden  ·  dkon mchog rgyal mtshan
BDRC	https://www.tbrc.org/#!rid=P431
Treasury of Lives	https://treasuryoflives.org/biographies/view/Rongton-Sheja-Kunrig/6735
Himalayan Art Resources	https://www.himalayanart.org/items/89472
IsInGyatsa	No
BnwShortPersonBio	Rongton Sheja Kunrik is the second in the line of great Sakya masters known as the Six Ornaments of Tibet. Among these teachers he is particularly revered for his mastery of the Buddhist sutras. Rongton studied and taught at Sangpu Neutok Monastery. He founded Penpo Nalendra Monastery in 1436.
PosBuNayDefProv	Definitive
PosBuNayDefProvNotes	Generally speaking, Rongton's commentary on the RGV, which he wrote at Sangphu, follows the rngog lugs.
PosAllBuddha	Qualified No
PosAllBuddhaNote	Sentient beings are endowed with the naturally abiding gotra, but not the dharmakāya.
PosYogaMadhya	Madhyamaka
PosZhenRang	Rangtong
PosAnalyticMedit	Analytic Tradition
PosEmptyLumin	Tathagatagarbha as Suchness
PosEmptyLuminNotes	"Rongtön explains that what is called “the tathāgata heart” is suchness with stains (the basic element not liberated from the cocoon of the afflictions), which is the emptiness of mind with stains. By contrast, the dharmakāya of a tathāgata is what is liberated from this cocoon. The term “tathāgata heart” is used in terms of what is primary because this heart (in the sense of emptiness) is explained to exist at the time of the fruition too. This also refutes the assertion that the fully qualified tathāgata heart is solely the buddhahood that is endowed with twofold purity (natural purity and purity of adventitious stains) because it is explained repeatedly that the primary tathāgata heart is suchness with stains. Rongtön’s commentary on the Abhisamayālaṃkāra says that the Mādhyamikas identify the disposition as the dharmadhātu specified by the six inner āyatanas." Karl Brunnhölzl, When the Clouds Part, p. 76.
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"Tathagatagarbha as Suchness" 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.

The Sakya tradition developed in the eleventh century in the Khön family of Tsang, which maintained an imperial-era lineage of Vajrakīla and which adopted a new teaching from India known as Lamdre.

Sangpu Neutok is an important monastery in central Tibet, just south of Lhasa, that was founded in 1072 by Ngok Lekpai Sherab, a disciple of Atiśa, and developed by his nephew, Ngok Lotsāwa Loden Sherab. Originally a Kadam monastery with two colleges, it evolved into a monastery that includes both Sakya and Geluk traditions. At its peak in the 11th to 14th centuries, it was one of the most highly esteemed centers for monastic education and the study of Buddhist philosophy in all of the Tibetan plateau. Many influential philosophers of the time studied there.

Ratnagotravibhāga Mahāyānottaratantraśāstra

Ngok Lotsāwa Loden Sherab's "analytic tradition" of exegesis of the Uttaratantra; one of two major Tibetan traditions of exegesis, both stemming from students of Sajjana.

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

Along with Yogācāra, it is one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Nāgārjuna around the second century CE, it is rooted in the Prajñāpāramitā Sūtras, though its initial exposition was presented in Nāgārjuna's Mūlamadhyamakakārikā.

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

Ngok Lotsāwa Loden Sherab's "analytic tradition" of exegesis of the Uttaratantra; one of two major Tibetan traditions of exegesis, both stemming from students of Sajjana.

Suchness itself, absolute reality, or thusness, as in the ultimate state of being of phenomena.

A fundamental component or essential constituent.

Often referred to as poisons, these are a class of disturbing or disruptive emotional states that when aroused negatively affect or taint the mind.

The state of being empty of an innate nature due to a lack of independently existing characteristics.

Mental stains that are not inherent to the nature of the mind but are temporarily present as the residue of past actions or habitual tendencies. It is sometimes iterated as adventitious defilements (Skt. āgantukakleśa, Tib. glo bur gyi nyon mongs), which references the fickle and temporary nature of disturbing emotions that lack an ultimately established basis for existence.

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

The fundamental expanse from which all phenomena emerge.

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.