Difference between revisions of "Red mda' ba gzhon nu blo gros"
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{{Person | {{Person | ||
+ | |PersonType=Classical Tibetan Authors | ||
+ | |images=File:Rendawa.jpg | ||
|HasDrlPage=No | |HasDrlPage=No | ||
|HasLibPage=No | |HasLibPage=No | ||
Line 5: | Line 7: | ||
|HasDnzPage=No | |HasDnzPage=No | ||
|HasBnwPage=Yes | |HasBnwPage=Yes | ||
− | | | + | |MainNamePhon=Rendawa Zhönu Lodrö |
+ | |MainNameTib=རེད་མདའ་བ་གཞོན་ནུ་བློ་གྲོས་ | ||
|MainNameWylie=red mda' ba gzhon nu blo gros | |MainNameWylie=red mda' ba gzhon nu blo gros | ||
− | |||
|YearBirth=1349 | |YearBirth=1349 | ||
|YearDeath=1412 | |YearDeath=1412 | ||
|BornIn=red mda' khab sor | |BornIn=red mda' khab sor | ||
|TibDateGender=Female | |TibDateGender=Female | ||
+ | |TibDateDeathGender=Male | ||
|TibDateElement=Earth | |TibDateElement=Earth | ||
+ | |TibDateDeathElement=Water | ||
|TibDateAnimal=Ox | |TibDateAnimal=Ox | ||
+ | |TibDateDeathAnimal=Dragon | ||
|TibDateRabjung=6 | |TibDateRabjung=6 | ||
− | |ReligiousAffiliation= | + | |TibDateDeathRabjung=7 |
+ | |ReligiousAffiliation=Sakya | ||
|StudentOf=Sa bzang ma ti paN chen blo gros rgyal mtshan; Thogs med bzang po; G.yag ston sangs rgyas dpal | |StudentOf=Sa bzang ma ti paN chen blo gros rgyal mtshan; Thogs med bzang po; G.yag ston sangs rgyas dpal | ||
|TeacherOf=Tsong kha pa; mkhas grub rje; | |TeacherOf=Tsong kha pa; mkhas grub rje; | ||
|BdrcLink=https://www.tbrc.org/#!rid=P60 | |BdrcLink=https://www.tbrc.org/#!rid=P60 | ||
|TolLink=https://treasuryoflives.org/biographies/view/Rendawa-Zhonnu-Lodro/8571 | |TolLink=https://treasuryoflives.org/biographies/view/Rendawa-Zhonnu-Lodro/8571 | ||
+ | |BnwShortPersonBio=Rendawa Zhönu Lodrö was a highly distinguished Sakya scholar who is credited with reviving Madhyamaka studies in Tibet. A holder of the Kadam teachings, he was a teacher of Tsongkhapa, as well as hundreds of others, and is counted as seventy-fourth in the line of Lamrim lineage. | ||
+ | |PosBuNayDefProv=Provisional | ||
+ | |PosBuNayDefProvNotes=*"Following Candrakīrti and Sapen's ''Distinguishing the Three Vows'', Rendawa argues that the tathāgata-essence teachings require interpretation as they cannot be accepted at face value." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 84. | ||
+ | *...Rendawa criticizes Dölpopa and others for literally accepting the tathāgata-essence teachings as definitive." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 86. | ||
+ | |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 Cittamātra 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 Cittamātra 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 Nāgārjuna's Madhyamaka system presents the correct ultimate view, not Asanga's Cittamātra 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 sites the ''Blue Annals'' as stating, "The Venerable Red-mda'-pa believed at first the ''Uttaratantra'' to be a Vijñānamātra work, and even composed a commentary from the standpoint of the followers of the Vijñānamātra 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. | ||
|IsInGyatsa=No | |IsInGyatsa=No | ||
}} | }} |
Latest revision as of 14:49, 27 November 2019
Red mda' ba gzhon nu blo gros on the DRL
རེད་མདའ་བ་གཞོན་ནུ་བློ་གྲོས་
Wylie | red mda' ba gzhon nu blo gros |
---|---|
English Phonetics | Rendawa Zhönu Lodrö |
Dates
Birth: | 1349 |
---|---|
Death: | 1412 |
Place of birth: | red mda' khab sor |
Tibetan calendar dates
Day | |
---|---|
Month | |
Gender | Female |
Element | Earth |
Animal | Ox |
Rab Jyung | 6 |
Day | |
---|---|
Month | |
Gender | Male |
Element | Water |
Animal | Dragon |
Rab Jyung | 7 |
About
- Religious Affiliation
- Sakya
- Teachers
- Sa bzang ma ti paN chen blo gros rgyal mtshan · Thogs med bzang po · G.yag ston sangs rgyas dpal
- Students
- Tsong kha pa · mkhas grub rje
Other Biographical info:
Links
- BDRC Link
- https://www.tbrc.org/#!rid=P60
- Treasury of Lives Link
- https://treasuryoflives.org/biographies/view/Rendawa-Zhonnu-Lodro/8571
- Wiki Pages
Buddha Nature Project
- Person description or short bio
- Rendawa Zhönu Lodrö was a highly distinguished Sakya scholar who is credited with reviving Madhyamaka studies in Tibet. A holder of the Kadam teachings, he was a teacher of Tsongkhapa, as well as hundreds of others, and is counted as seventy-fourth in the line of Lamrim lineage.
Expand to see this person's philosophical positions on Buddha-nature.
Is Buddha-nature considered definitive or provisional? | |
---|---|
Position: | Provisional |
Notes: | *"Following Candrakīrti and Sapen's Distinguishing the Three Vows, Rendawa argues that the tathāgata-essence teachings require interpretation as they cannot be accepted at face value." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 84.
|
All beings have Buddha-nature | |
Position: | |
If "Qualified", explain: | |
Notes: | |
Which Wheel Turning | |
Position: | Third Turning |
Notes: | "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 Cittamātra School." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 88. |
Yogācāra vs Madhyamaka | |
Position: | Yogācāra |
Notes: | *"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 Cittamātra School." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 88.
|
Zhentong vs Rangtong | |
Position: | |
Notes: | |
Promotes how many vehicles? | |
Position: | |
Notes: | |
Analytic vs Meditative Tradition | |
Position: | |
Notes: | |
What is Buddha-nature? | |
Position: | |
Notes: | |
Svātantrika (རང་རྒྱུད་) vs Prāsaṅgika (ཐལ་འགྱུར་པ་) | |
Position: | |
Notes: | |
Causal nature of the vajrapāda | |
Position: |