'gos lo tsA ba gzhon nu dpal

PersonType	Category:Author
MainNameTib	འགོས་ལོ་ཙཱ་བ་གཞོན་ནུ་དཔལ་
MainNameWylie	'gos lo tsA ba gzhon nu dpal
AltNamesTib	ཡིད་བཟང་རྩེ་བ་  ·  མགོས་ལོ་ཙཱ་བ་གཞོན་ནུ་དཔལ་
AltNamesWylie	yid bzang rtse ba  ·  mgos lo tsA ba gzhon nu dpal
YearBirth	1392
YearDeath	1481
BornIn	grong nag me dgu ('phyongs rgyas)
TibDateGender	Male
TibDateElement	Water
TibDateAnimal	Monkey
TibDateRabjung	7
ReligiousAffiliation	karma bka' brgyud
StudentOf	Third Shamarpa Chopel Yeshe  ·  Fifth Karmapa Deshin Shekpa  ·  Tsongkhapa  ·  Rongtön Sheja Kunrik
TeacherOf	Fourth Shamarpa Chodrak Yeshe  ·  Seventh Karmapa Chödrak Gyatso
BDRC	https://www.tbrc.org/#!rid=P318
Treasury of Lives	https://treasuryoflives.org/biographies/view/Go-Lotsawa-Zhonnu-Pel/5500
Himalayan Art Resources	https://www.himalayanart.org/search/set.cfm?setID=976
IsInGyatsa	No
PosBuNayDefProv	Definitive
PosBuNayDefProvNotes	"Thus the last two dharmacakras are not different in terms of ontology. Still, the third dharmacakra differs in the fine distinctions it offers, and for this reason alone it has—contrary to the first two—definitive meaning (nītãrtha), and so outshines the second dharmacakra by an uncountable factor." Klaus-Dieter Mathes, A Direct Path to the Buddha Within, p. 369. "There is not the slightest attempt to elevate the second dharmacakra to the same level as the third; Zhönu Pal goes so far as to quote in full length the Samdhinirmocanasūtras description of how the third dharmacakra is superior, and concludes that, since the benefit derived from merely hearing its definitive meaning is that great, the profound and vast meaning of the last dharmacakra stands out accordingly." Klaus-Dieter Mathes, A Direct Path to the Buddha Within, p. 371.
PosWheelTurn	Third Turning
PosYogaMadhya	Yogācāra
PosAnalyticMedit	Meditative Tradition
PosAnalyticMeditNotes	"That Zhönu Pal comments on the Ratnagotravibhāga from within the tradition of meditation is also clear from his colophon: The Dharma master Drigungpa [Jigten Sumgön] rejoiced in Jé Gampopas statement that the basic text of these mahāmudrā instructions of ours is the [Ratnagotravibhãga] Mahãyãnottaratantraśāstra composed by the illustrious Maitreya; and since it is evident that the notes to [his] Uttaratantra explanations, the points he makes when presenting the three dharmacakras, and also the explanations deriving from Sajjana’s heart disciple Tsen Kawoché, are [all] in accordance with mahāmudrā proper, I have relied on them and have made [this] clear to others as best as I could. (DRSM, 574.9-12)" Klaus-Dieter Mathes, A Direct Path to the Buddha Within, p. 368.
PosEmptyLuminNotes	"The tathāgata heart’s own essence is not a nonimplicative negation but is the element of basic awareness." Karl Brunnhölzl, When the Clouds Part, p. 69.
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Three successive stages of the Buddhist teachings. Though they are traditionally attributed to the historical Buddha, modern scholarship tends to view them as developmental stages that occurred over the course of an extended period of time, with interludes of several centuries, in which we see major doctrinal shifts often based on seemingly newly emergent scriptural sources.

Refers to a teaching that is literally true.

Along with Madhyamaka, it was one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Asaṅga and Vasubandhu around the fourth century CE, many of its central tenets have roots in the Saṃdhinirmocanasūtra and the so-called third turning of the dharma wheel (see tridharmacakrapravartana).

Tsen Khawoche's "meditative tradition" of exegesis of the Uttaratantra; it is one of two major Tibetan traditions of exegesis, both stemming from students of Sajjana.

Mahāmudrā refers to an advanced meditation tradition in Mahāyāna and Vajrayāna forms of Into-Tibetan Buddhism that is focused on the realization of the empty and luminous nature of the mind. It also refers to the resultant state of buddhahood attained through such meditation practice. In Tibet, this tradition is particularly associated with the Kagyu school, although all other schools also profess this tradition. The term also appears as part of the four seals, alongside dharmamūdra, samayamudrā, and karmamudrā.

The Ultimate Continuum, or Gyü Lama, is often used as a short title in the Tibetan tradition for the key source text of buddha-nature teachings called the Ratnagotravibhāga of Maitreya/Asaṅga, also known as the Mahāyānottaratantraśāstra.

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.

A negation that merely denies the existence of something without implicitly suggesting an alternative.