Go rams pa bsod nams seng ge

Go rams pa bsod nams seng ge on the DRL

Author

གོ་རམས་པ་བསོད་ནམས་སེངྒེ་

Wylie	go rams pa bsod nams seng+ge

Other names

• གོ་བོ་རབ་འབྱམས་པ་བསོད་ནམས་སེངྒེ་
• ངོར་མཁན་ཆེན་༠༦་

• go bo rab 'byams pa bsod nams seng+ge
• ngor mkhan chen 06

Alternate names

• Ngor Khenchen, 6th

Dates

Birth:	1429
Death:	1489
Place of birth:	go bo (khams)

Tibetan calendar dates

Dates of birth

Day
Month
Gender	Female
Element	Earth
Animal	Bird
Rab Jyung	7

Dates of passing

Day
Month
Gender
Element
Animal
Rab Jyung

About

Religious Affiliation

sa skya

Teachers

Dkon mchog rgyal mtshan · rong ston shes bya kun rig · Ngor mkhan chen, 1st

Other Biographical info:

Links

BDRC Link

https://www.tbrc.org/#!rid=P1042

Treasury of Lives Link

https://treasuryoflives.org/biographies/view/Gorampa-Sonam-Sengge/1985

Treasury of Lives Excerpt

Himalayan Art Resources Link or Other Art Resource

https://www.himalayanart.org/search/set.cfm?setID=2081

Wiki Pages

• Go rams pa bsod nams seng ge on the BNW

Buddha Nature Project

Person description or short bio

Expand to see this person's philosophical positions on Buddha-nature.

Is Buddha-nature considered definitive or provisional?
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All beings have Buddha-nature
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If "Qualified", explain:
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Which Wheel Turning
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Yogācāra vs Madhyamaka
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Zhentong vs Rangtong
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Promotes how many vehicles?
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Analytic vs Meditative Tradition
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What is Buddha-nature?
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Notes:	"In the later Sakya School, it is the works of Gorampa Sönam Sengé (1429–1489) that are usually taken to be authoritative.[112] According to him, the tathāgata heart refers to the nondual unity of mind’s lucidity and emptiness or awareness and emptiness free from all reference points. It is not mere emptiness because sheer emptiness cannot be the basis of both saṃsāra and nirvāṇa. However, it is not mere lucidity either because this lucidity is a conditioned entity and the tathāgata heart is unconditioned." Brunnhölzl, K., When the Clouds Part, p. 76.
Svātantrika (རང་རྒྱུད་) vs Prāsaṅgika (ཐལ་འགྱུར་པ་)
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Causal nature of the vajrapāda
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Refers to something that is taught for a specific reason, rather than because it is entirely 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).

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 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.

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

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.

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.

Literally, "without duality," it refers to that which is indivisible, in that it is not divided into two.