Difference between revisions of "Nor bzang rgya mtsho"

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{{Person
 
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|MainNameTib=ནོར་བཟང་རྒྱ་མཚོ་
 
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|TolLink=https://treasuryoflives.org/biographies/view/Khedrub-Norzang-Gyatso/10168
 
|TolLink=https://treasuryoflives.org/biographies/view/Khedrub-Norzang-Gyatso/10168
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|tolExcerpt=Norzang Gyatso was born in Tanak Rangjung (rta nag rang byung) in Tsang, western Tibet. His father was Namkha Pelzang (nam mkha' dpal bzang) and his mother was Chokyab Bumnyi (chos skyabs 'bum gnyis). He is said to have learned how to read and write with little effort while still young. At age thirteen he enrolled in the monastery of Drakmar Choding (brag dmar chos sdings), where he received novice ordination and did his initial studies under the masters Lodro Gonpo (blo gros mgon po, fifteenth century) and Jangsem Chopel Gyaltsen (byang sems chos 'phel rgyal mtshan, fifteenth century).
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|tolExcerpt=Khedrup Norsang Gyatso (1423–1513), a well-known scholar and adept of the fifteenth century, was a student of the First Dalai Lama and a principal teacher of the Second Dalai Lama. Though belonging to the Geluk school of Tibetan Buddhism, Norsang Gyatso is recognized as a seminal figure in the promotion of a syncretic approach—between the Geluk and Kagyü schools—to the teachings and practices of mahamudra. Along with Phukpa Lhundrup Gyatso, Norsang Gyatso is credited also with the founding of the highly influential Phuk school of Tibetan astronomy and astrology. Because of his dedication to intensive meditative practice for more than four decades as a wandering hermit, Norsang Gyatso came to be revered by the Tibetan tradition as a great meditator and teacher, and he is included among the lineage masters of many important practice traditions, including the lineage of Kalachakra. (Source: [https://wisdomexperience.org/product/ornament-stainless-light/?attribute_pa_format=ebook Wisdom Experience])
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Some years later Norzang Gyatso entered Rikhu Chode (ri khud chos sde), a monastery in Tanak that had been given to the First Dalai Lama Gendun Drub (ge 'dun grub, 1391-1474) in 1433 by the patron Gejong Karpo (dge sbyong dkar po). It is not clear whether Gendun Drub was still in residence at the time. Whatever the case, Gendun Drub, Sherab Sengge (shes rab seng ge) and others had requested another famous scholar, Drakpa Zangpo (grags pa bzang po, fifteenth century), to teach at this time. This important master—a student of Rongton Sheja Kunrik (rong ston shes bya kun rig, 1367-1449) and an important figure in the transmission of the Pramāṇasamuccaya of Dignāga and the Abhidharmakośa of Vasubandhu—was therefore teaching at Rikhu while Norzang Gyatso was in residence, and Norzangpa applied himself assiduously to his studies under this great scholar. He would later remark on the both the great discipline maintained by the audience in this great monastic assembly and the quality of the teachings. The gathering, he said, "was just as it was when the Buddha came to the world."
 
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After completing his initial studies at Rikhu, Norzang Gyatso traveled to the monasteries of Tsum Dechen ('tshums bde chen) and Chokhor Gang (chos 'khor sgang). He continued his training, receiving empowerments, reading transmissions, and oral instructions from many masters, including "the omniscient" Sherab Rinchen (shes rab rin chen, b. 1405), who ironically was the first critic of Tsongkhapa Lobzang Drakpa (tsong kha pa blo bzang grags pa, 1357-1419), the teacher to most of his colleagues. Norzangpa then went to Tashilhunpo (bkra shis lhun po) where he received from Gendun Drub extensive teachings on the five classical subjects of the monastic curriculum -- Prajñāparamitā, Madhyamaka, Vinaya, Abhidharma, and especially Pramāṇa. It was also during this time that he received his most important teachings on the Lamrim (lam rim). Having completed his training in the five scholastic subjects, he did an academic tour known as a “monastic round,” or drakor, (grwa skor) at the famous academy of Sangpu Neutok (gsang phu sne'u thog), and from this point on his fame as a scholar grew.
 
 
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Latest revision as of 11:33, 24 July 2020

Nor bzang rgya mtsho on the DRL

ནོར་བཟང་རྒྱ་མཚོ་
Wylie nor bzang rgya mtsho
English Phonetics Norzang Gyatso
Norzang Gyamtso.jpg
Other names
  • མཁས་གྲུབ་ནོར་བཟང་རྒྱ་མཚོ་
  • mkhas grub nor bzang rgya mtsho
Dates
Birth:   1423
Death:   1513
Place of birth:   Tanak Rangjung (rta nag rang byung), Tsang, western Tibet


Tibetan calendar dates

About
Religious Affiliation
Kadam; Geluk
Familial Relations
Father–Namkha Pelzang (nam mkha' dpal bzang); Mother–Chokyab Bumnyi (chos skyabs 'bum gnyis)
Teachers
Sherab Sengge · blo gros mgon po · chos 'phel rgyal mtshan · Khyenrab Wangchuk Drakpa Zangpo · Taktsang Lotsāwa Sherab Rinchen · The First Dalai Lama, Gendun Drub · The Fifth Ganden Tripa, Lodro Chokyong · grags pa 'od zer · rong bo blo bzang · blo gros sbas pa
Students
Dalai Lama, 2nd

Other Biographical info:

Links
BDRC Link (P75)
https://www.tbrc.org/#library_person_Object-P75
Treasury of Lives Link
https://treasuryoflives.org/biographies/view/Khedrub-Norzang-Gyatso/10168
Wiki Pages


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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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.

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