Red mda' ba gzhon nu blo gros

PersonType	Category:Classical Tibetan Authors
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
ReligiousAffiliation	sa skya
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
PosBuNayDefProv	Provisional
PosBuNayDefProvNotes	"Following Candraklrti and Sapen's Distinguishing the Three Vows, Rendawa argues that the tathägata-essence teachings require interpretation as they cannot be accepted at face value." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 84.
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 Cittamätra School." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 88.
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 [the Uttaratantra] is a commentarial work on last-wheel teachings, explicating the view of the Cittamätra 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 Nägärjuna's Madhyamaka system presents the correct ultimate view, not Asanga's Cittamätra 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 site the Blue Annals as stating, "The Venerable Red-mda'-pa believed at first the Uttaratantra to be a Vijnänamätra work, and even composed a commentary from the standpoint of the followers of the Vijnänamätra 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.
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