Rngog blo ldan shes rab
type: Ontology
creation date: 2026-01-28T10:49:02-05:00
imports: http://semantic-mediawiki.org/swivt/1.0

People/Rngog blo ldan shes rab
type: Subject
type: Category:People
type: Category:Rngog blo ldan shes rab
type: Category:Classical Tibetan Authors
type: Category:Authors of Tibetan Works
type: Category:Lotsawas
page: https://buddhanature.tsadra.org/index.php/People/Rngog_blo_ldan_shes_rab
wiki namespace: 0
wiki page content language: en
alt names other raw: Ngok Lotsāwa; Ngok Loden Sherab; Lochen Loden Sherab; Loden Sherab
alt names tib raw: རྔོག་ལོ་ཙཱ་བ་; ལོ་ཆེན་བློ་ལྡན་ཤེས་རབ་
alt names wylie raw: rngog lo tsA ba; lo chen blo ldan shes rab; blo ldan shes rab;
associate to term: Kadam,Ngok Tradition
bdrc link: https://www.tbrc.org/
bdrc pnum: 2551
bornin: yar 'brog (lho ka)
bu nay analytic medit complex: false
bu nay def prov complex: false
bu nay empty lumin complex: false
bu nay page type: Person
bu nay vehicles complex: false
bu nay wheel turn complex: false
bu nay yoga madhya complex: false
bu nay zhen rang complex: false
classification: People
first image: File:Rngog blo ldan.jpg
has bnw page: true
has dnz page: false
has drl page: true
has lib page: true
has rtz page: false
images: File:Rngog blo ldan.jpg File:Ngok Lotsawa.jpg
images raw: File:Rngog blo ldan.jpg;File:Ngok Lotsawa.jpg
invisible filter content: Ngok Lotsāwa Loden Sherab;རྔོག་བློ་ལྡན་ཤེས་རབ་;rngog blo ldan shes rab;Rngog blo ldan shes rab
is in gyatsa: false
main name phon: Ngok Lotsāwa Loden Sherab
main name tib: རྔོག་བློ་ལྡན་ཤེས་རབ་
main name wylie: rngog blo ldan shes rab
page tile photo: Rngog blo ldan.jpg
people: Rngog blo ldan shes rab
people: Ngok Lotsāwa
people: Ngok Loden Sherab
people: Lochen Loden Sherab
people: Loden Sherab
people: རྔོག་ལོ་ཙཱ་བ་
people: ལོ་ཆེན་བློ་ལྡན་ཤེས་རབ་
people: rngog lo tsA ba
people: lo chen blo ldan shes rab
people: blo ldan shes rab
people: Ngok Lotsāwa Loden Sherab
people: རྔོག་བློ་ལྡན་ཤེས་རབ་
people: rngog blo ldan shes rab
person type: Authors of Tibetan Works
person type: Classical Tibetan Authors and Lotsawas
personal affiliation raw: rngog legs pa'i shes rab
pos all buddha: Qualified Yes
pos all buddha more notes: Wangchuk, Tsering, ''The Uttaratantra in the Land of Snows'', pp. 17-18.
pos all buddha note: "...both Ngok and Chapa argue that sentient beings do not have tathāgata-essence on the basis of the first reason because they do not have the purified enlightened body of a buddha, rather they have the potential to achieve an enlightened state. However, they agree that sentient beings have the tathāgata-essence from the perspective of the second reason, which is that such-ness is indivisible or nondual. As Ngok states, 'That both a tathāgata and ordinary beings have tathāgata-essence is actually the case.' The first reason is true only for enlightened beings, but only designated for ordinary beings; the second reason applies to both enlightened beings and sentient beings. Therefore, the two Kadam masters argue that sentient beings do not have the tathāgata-essence from the perspective of either the first reason of the resultant essence or the third reason of the causal essence. Rather it is the second reason that becomes the central point for establishing the link between enlightenment and sentient beings. It is the middle reason that shows that sentient beings and tathāgatas are the same in their ultimate nature. In other words, the only thing that sentient beings have in common with enlightened beings is the ultimate nature of their minds."
pos analytic medit: Analytic Tradition
pos analytic medit notes: "These two traditions of rngog and btsan were respectively called the "analytical tradition" (''thos bsam gyi lugs'') and "meditative tradition" (''sgom lugs'')."Kano, K., ''Buddha-Nature and Emptiness'', p. 242.
pos bu nay def prov: Definitive
pos empty lumin: Tathāgatagarbha as the Emptiness That is a Non-implicative Negation (without enlightened qualities)
pos empty lumin notes: * "As to the interpretation of Buddha-nature, on the other hand, Sajjana and rNgog hold different views, for Sajjana equates Buddha-nature with the luminous mind, which is not empty, while rNgog equates it with emptiness." Kano, K., ''Buddha-Nature and Emptiness'', p. 239. * According to Brunnhölzl, he also equates it with the ālaya-consciousness: "Moreover, Ngog equates “dhātu” not only with the tathāgata heart (as in RGVV) but also with the ālaya-consciousness (maybe influenced by the ''Laṅkāvatārasūtra''). Obviously, this creates a considerable tension with his definition of the tathāgata heart as emptiness, but he does not resolve it..." Brunnhölzl, K., ''When the Clouds Part'', p. 66.
pos svata prasa: Svātantrika (རང་རྒྱུད་)
pos svata prasa notes: * "A number of later Tibetan works, and several modern scholars as well, define his position as Svātantrika-Madhyamaka... We cannot yet be sure whether rNgog himself was conscious of this divide, even if later Tibetan traditions often presuppose rNgog's knowledge of it. Śākya-mchog-ldan, for instance, in assigning rNgog to a third position of Madhyamaka neither Svātantrika nor Prāsaṅgika, presumes that rNgog knew of both schools." Kano, K., ''Buddha-Nature and Emptiness'', p. 228. * "rNgog lo is known to have actively taught and commented on the “Three Svātantrika Treatises of Eastern India” (''rang rgyud shar gsum''), namely the ''Satyadvayavibhaṅga'' of Jñānagarbha, the ''Madhyamakālaṃkāra'' of Śāntarakṣita, and the ''Madhyamakāloka'' of Kamalaśīla, which formed the textual foundation of the Svātantrika Yogācāra-Madhyamaka synthesis, among whose proponents rNgog lo may be counted. Kramer, R., ''The Great Tibetan Translator'', p.10. * "rNgog's strategy here is to appeal to the destinction between the Two Truths..." Kano, K., ''Buddha-Nature and Emptiness'', p. 271.
pos vajrapada: First four are causes of the later three; also, the three jewels are the results of the latter four (which are substantive causes and attendant conditions). Kano, K., ''Buddha-Nature and Emptiness'', p. 252.
pos wheel turn: Third Turning
pos yoga madhya: Madhyamaka
pos yoga madhya notes: "rNgog considers the RGV to be a Madhyamaka work, and hence its teaching to be definitive. His position is made clear in the introductory passage of the ''rGyud bla don bsdus'', where RGV is identified as a treatise that explains sūtras of definitive meaning (''nītārtha''), whereas the other four treatises of Maitreya (i.e. ''Abhisamayālaṃkāra'', ''Mahāyānasūtrālaṃkāra'', ''Madhyāntavibhāga'', and ''Dharmadharmatāvibhāga'') are listed as treatises that explain sutras of provisional meaning (''neyārtha'')." Kano, K., ''Buddha-Nature and Emptiness'', p. 249.
religiousaffiliation raw: Kadam
sort name: Ngok Lotsāwa
studentof raw: Rin chen bzang po
studentof raw: Sajjana
studentof raw: Parahitabhadra
subclass: Classical
teacherof raw: shes rab 'bar
teacherof raw: gro lung pa blo gros 'byung gnas
teacherof raw: Zhang tshe spong chos kyi bla ma

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