'gos lo tsA ba gzhon nu dpal

From Buddha-Nature


འགོས་ལོ་ཙཱ་བ་གཞོན་ནུ་དཔལ་
Gö Lotsāwa Zhönu Pal(1392 - 1481) 
Buddhist Digital Resource CenterHimalayan Art Resources

Go Lotsāwa Zhonnu Pel was the author of the important Tibetan history The Blue Annals. A Kagyu polymath, he studied under some sixty prominent lamas, chief among them the Fifth Karmapa Dezhin Shekpa. He was a Sanskrit scholar and served as translator to an Indian scholar Paṇḍit Vanaratna for five years. He was a teacher of the Seventh Karmapa, Chodrak Gyatso, and the Fourth Zhamar, Chodrak Yeshe.

... read more at The Treasury of Lives

Library Items

Book
'Gos Lo tsā ba gZhon nu dpal's Commentary on the Ratnagotravibhāgavyākhyā
A critical edition of Gö Lotsāwa Zhönu Pal's Theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel bshad de kho nyid rab tu gsal ba'i me long.
Mathes, Klaus-Dieter, ed. 'Gos Lo tsā ba gZhon nu dpal's Commentary on the Ratnagotravibhāgavyākhyā (Theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel bshad de kho na nyid rab tu gsal ba'i me long). Nepal Research Centre Publications 24. Stuttgart, Germany: Franz Steiner Verlag, 2003.
Book
A Direct Path to the Buddha Within
A translation and study of an important Kagyu commentary on the Ratnagotravibhāga.
Mathes, Klaus-Dieter. A Direct Path to the Buddha Within: Gö Lotsāwa's Mahāmudrā Interpretation of the Ratnagotravibhāga. Studies in Indian and Tibetan Buddhism. Boston: Wisdom Publications, 2008.
Book
Mining for Wisdom within Delusion
Maitreya’s Distinction between Phenomena and the Nature of Phenomena distinguishes the illusory phenomenal world of saṃsāra produced by the confused dualistic mind from the ultimate reality that is mind’s true nature. The transition from the one to the other is the process of “mining for wisdom within delusion.” Maitreya’s text calls this “the fundamental change,” which refers to the vanishing of delusive appearances through practicing the path, thus revealing the underlying changeless nature of these appearances. In this context, the main part of the text consists of the most detailed explanation of nonconceptual wisdom—the primary driving force of the path as well as its ultimate result—in Buddhist literature. The introduction of the book discusses these two topics (fundamental change and nonconceptual wisdom) at length and shows how they are treated in a number of other Buddhist scriptures. The three translated commentaries, by Vasubandhu, the Third Karmapa, Rangjung Dorje, and Gö Lotsāwa, as well as excerpts from all other available commentaries on Maitreya’s text, put it in the larger context of the Indian Yogācāra School and further clarify its main themes. They also show how this text is not a mere scholarly document, but an essential foundation for practicing both the sūtrayāna and the vajrayāna and thus making what it describes a living experience. The book also discusses the remaining four of the five works of Maitreya, their transmission from India to Tibet, and various views about them in the Tibetan tradition. (Source: Shambhala Publications)
Brunnhölzl, Karl, trans. Mining for Wisdom within Delusion: Maitreya's Distinction between Phenomena and the Nature of Phenomena and Its Indian and Tibetan Commentaries. Tsadra Foundation Series. Boston: Snow Lion Publications, 2012.
Book
The Blue Annals Parts I & II
The Blue Annals is a landmark in the historical literature of Tibet composed by a well known scholar and translator Gos lo-tsa-ba-gZon-nu dpal (1392-1481 A.D.). It is the main source of information for all later historical compilations in the Land of Snows. This work is invaluable inasmuch as it establishes a firm chronology of events of Tibetan history and works out in detail the list of the names of famous religious teachers and their spiritual lineage. The work is divided into fifteen chapters, each dedicated to the history of a particular school or sect of Tibetan Buddhism. It provides a comparative study of the chronological data given by T`ang Annals, Blue Annals, and Tunhuang chronicles. The Blue Annals appears to be a faithful reproduction of the list given in the T`ang Annals with minor differences. The book concludes with the portrayal of the origin, etc. of the communities of the four schools. It contains indexes for Sutras and Sastras, Personal Names and Book Titles and Personal Names (Tibetan), etc. (Source)
Roerich, George N., and Gendün Chöpel. The Blue Annals. Parts 1 & 2. Delhi: Motilal Banarsidass Publishers, 2007. https://archive.org/details/in.ernet.dli.2015.283021/mode/2up.
Text
Gö Lotsāwa Zhönu Pal: The Commentary on the Treatise “Mahāyāna-Uttaratantra”: The Mirror Showing Reality Very Clearly
Gö Lotsāwa Zhönu Pal's commentary to the Ratnagotravibhāgavyākhyā, that presents the text from within the mahāmudrā tradition of Maitrīpa and Gampopa. More specifically, as Mathes reports, the author, himself, states in his colophon that "he combined the commentarial tradition of Loden Sherab with Gampopa's and Drigung Jigten Sumgön's mahāmudrā interpretation of the Ratnagotravibhāga." (A Direct Path to the Buddha Within, p. 411.)
Text
Gö Lotsāwa Zhönu Pal: The Blue Annals
The famous historical work by Gö Lotsawa Zhönu Pal (1392-1481), likely referenced by more scholars than any other single work. It was translated into English by G. Roerich with the help of Gendün Chöpel.

On the topic of this person

Article
'Gos Lo tsā ba gZhon nu dpal's Commentary on the Dharmatā Chapter of the Dharmadharmatāvibhāgakārikās
'Gos Lo tsā ba gZhon nu dpal's (1392-1481) commentary on the second chapter of the Ratnagotravibhāgavyākhyā (RGVV) is introduced by a detailed explanation of the dharmatā chapter in the Dharmadharmatāvibhāgakārikās (DhDhVK). This is, according to gZhon nu dpal, because the detailed presentation of āśrayaparivŗtti in the DhDhV is a commentary on the bodhi chapter of the RGV. In both texts, āśrayaparivŗtti refers to a positively described ultimate which is revealed by removing adventitious stains. Whereas in the RGV this is the Buddha-element (or tathāgatagarbha) with its inseparable qualities, it is the dharmatā, suchness or natural luminosity (prakŗtiprabhāsvaratā) in the Dharmadharmatāvibhāgavŗtti (DhDhVV). This luminosity is compared to primordially pure space, gold and water which must have their adventitious stains removed before they can be discovered. From this gZhon nu dpal concludes that the DhDhVV belongs to the Madhyamaka tradition. Consequently, the typical Yogācāra negation of external objects is taken as referring to the latters' non-existence in terms of svabhāva.
      What makes gZhon nu dpal's DhDhV-commentary so interesting is his mahāmudrā interpretation of a central topic in the DhDhV, i.e., the abandonment of all "mentally created characteristic signs" (nimittas). The latter practice plays a crucial role in the cultivation of non-conceptual wisdom, which is taken as the cause or the foundation of āśrayaparivŗtti in the DhDhV. Based on Sahajavajra's (11th century) Tattvadaśakaţīkā gZhon nu dpal explains that the nimittas are abandoned by directly realizing their natural luminosity which amounts to a direct or non-conceptual experience of their true nature. To be sure, while the usual Mahāyāna approach involves an initial analysis of the nimittas, namely, an analytic meditation which eventually turns into non-conceptual abiding in the same way as a fire kindled from rubbing pieces of wood bums the pieces of wood themselves (gZhon nu dpal explains this on the basis of Kamalaśīla's commentary on the Nirvikalpapraveśadhāraņī), mahāmudrā pith-instructions enable a meditation of direct perceptions right from the beginning. In view of the fact that such direct perceptions of emptiness (or dharmatā in this context here) usually start from the first Bodhisattva-level onwards, gZhon nu dpal also tries to show that the four yogas of mahāmudrā are in accordance with the four prayogas of the DhDhV. It should be noted that such a mahāmudrā interpretation must have already existed in India, as can be seen from Jñānakīrti's (10th/11th-century) Tattvāvatāra, in which a not-specifically-Tantric form of mahāmudrā practice is related with the traditional fourfold Mahāyāna meditation by equating "Mahāyāna" in Lańkāvatārasūtra X.257d with mahāmudrā. The pādas X.257cd "A yogin who is established in a state without appearances sees Mahāyāna" thus mean that one finally sees or realizes mahāmudrā.
      To sum up, the DhDhV plays an important role for gZhon nu dpal in that it provides a canonical basis for his mahāmudrā tradition, and by showing that the dharmatā portion of the DhDhV is a commentary on the second chapter of the RGV, gZhon nu dpal skillfully links his mahāmudrā interpretation to the standard Indian work on Buddha-nature, and thus to a concept which considerably facilitated the bridging of the Sūtras with the Tantras. (Source Accessed April 1, 2020)
Mathes, Klaus-Dieter. "'Gos Lo tsā ba gZhon nu dpal's Commentary on the Dharmatā Chapter of the Dharmadharmatāvibhāgakārikās." Studies in Indian Philosophy and Buddhism 12 (2005): 3–39.
Book
'Gos Lo tsā ba gZhon nu dpal's Commentary on the Ratnagotravibhāgavyākhyā
A critical edition of Gö Lotsāwa Zhönu Pal's Theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel bshad de kho nyid rab tu gsal ba'i me long.
Mathes, Klaus-Dieter, ed. 'Gos Lo tsā ba gZhon nu dpal's Commentary on the Ratnagotravibhāgavyākhyā (Theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel bshad de kho na nyid rab tu gsal ba'i me long). Nepal Research Centre Publications 24. Stuttgart, Germany: Franz Steiner Verlag, 2003.
Article
'Gos Lo tsā ba gZhon nu dpal's Extensive Commentary on and Study of the Ratnagotravibhāgavyākhyā
In this paper I present some preliminary observations on 'Gos Lo tsā ba Gzhon nu dpal's (1392-1481) commentary on the Ratnagotravibhāgavyākhyā, which I am editing and evaluating as a part of my habilitation project. Three years ago I gained access to a photocopy of a 698-folio-long handwritten dbu med version of this text.'"`UNIQ--ref-00006792-QINU`"' Like the Indian vyākhyā, the commentary is divided into five chapters. Their headings are listed together with the folio numbers on a cover page, which bears the seal of the Zhva dmar pa and assigns the letter ha to the volume containing Gzhon nu dpal's commentary. It is thus reasonable to assume that the original was kept in the library of the Shamarpas in Yangpacan, probably already from the time of the famous Fourth Shamarpa Chos kyi grags pa (1453-1524), who was a disciple of Gzhon nu dpal. After the war with Prithivi Narayan Shah in 1792, Yangpacan was seized by the Gelug government and the text found its way to Drepung, where many other Kagyu texts were kept. Recently I received a photocopy of a Yangpacan block-print from Tibet with the same text on 463 folios. This could be the text described by A khu ching Shes rab rgya mtsho as having 461 folios.'"`UNIQ--ref-00006793-QINU`"' The numbering starts anew with each chapter; thus a small calculation mistake could explain the difference of two folios. (Mathes, introductory remarks, 79)
Mathes, Klaus-Dieter. "'Gos Lo tsā ba Gzhon nu dpal's Extensive Commentary on and Study of the Ratnagotravibhāgavyākhyā." In Religion and Secular Culture in Tibet, edited by Henk Blezer with the assistance of Abel Zadoks, 79–96. Proceedings of the Ninth Seminar of the International Association of Tibetan Studies, Leiden 2000. Brill’s Tibetan Studies Library 2/2. Leiden: Brill, 2002.
Book
A Direct Path to the Buddha Within
A translation and study of an important Kagyu commentary on the Ratnagotravibhāga.
Mathes, Klaus-Dieter. A Direct Path to the Buddha Within: Gö Lotsāwa's Mahāmudrā Interpretation of the Ratnagotravibhāga. Studies in Indian and Tibetan Buddhism. Boston: Wisdom Publications, 2008.
Video
David Higgins at the 2019 Tathāgatagarbha Symposium
David Higgins explores the Eighth Karmapa Mikyö Dorje’s (1507–1554) prolific writings on tathāgatagarbha, which contain several extended discussions on the topic of how buddha-nature relates to different conceptions of selfhood.
Higgins, David. "Buddha-Nature and Selfhood." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 41:28. https://www.youtube.com/watch?v=LHzI1PxptpI.
Article
Did ’Gos lo tsā ba gZhon nu dpal (1392–1481) Espouse a gZhan stong View?
With Mathes' article―the last one in our volume―we move on to a "hot issue" of 15th-century scholastic philosophy, namely the contested view of "emptiness-of-other" (gzhan stong). The article investigates 'Gos Lo tsā ba gZhon nu dpal's analysis of Buddha nature and pursues the question of whether this master advocated a gzhan stong view. Mathes faces a difficult situation regarding sources, since no philosophical work by 'Gos Lo tsā ba has come down to us apart from a commentary on the Ratnagotravibhāga (in which the term gzhan stong is not mentioned). Therefore, Mathes makes use of "secondary sources" such as the Eighth Karma pa's polemical review of 'Gos Lo tsā ba's lost Kālacakra commentary and a biography composed by the Fourth Zhwa dmar pa. As Mathes is able to show, 'Gos Lo tsā ba's position on Buddha nature differs sharply from the position held by the Eighth Karma pa, who (like the Third and Seventh Karma pas) supported a type of gzhan stong view. It is, moreover, obvious that 'Gos Lo tsā ba was influenced, to a certain extent, by Tsong kha pa's scholastic exegesis and thus attempted to harmonize the latter's view of emptiness with the mahāmudrā approach of the bKaʼ brgyud pas. In the end, Mathes comes to the conclusion that it is problematic to describe 'Gos Lo tsā ba's position as gzhan stong, although the Eighth Karma pa (ironically) terms it as "great gzhan stong." (Sernesi and Caumanns, introduction to Fifteenth Century Tibet, xix)
Mathes, Klaus-Dieter. "Did 'Gos Lo tsā ba gZhon nu dpal (1392-1481) Espouse a gZhan sTong View?" In Fifteenth Century Tibet: Cultural Blossoming and Political Unrest; Proceedings of a Conference Held in Lumbini, Nepal, March 2015, edited by Volker Caumanns and Marta Sernesi, 291–311. LIRI Seminar Proceedings Series 8. Lumbini, Nepal: Lumbini International Research Institute, 2017.
Video
Klaus-Dieter Mathes at the 2019 Tathāgatagarbha Symposium
Klaus-Dieter Mathes discusses Dolpopa Sherab Gyaltsen’s position on Buddha-nature. He describes how his student Zhangtön Sönam Drakpa defends his teacher's position by arguing that one faces eight undesired consequences if one does not strictly differentiate buddha-nature from the ground consciousness.
Mathes, Klaus-Dieter. “Zhang ston Bsod nams grags pa’s Defense of Dol po pa’s Clear-Cut Distinction between Buddha Nature and the Ground Consciousness.” Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 40:48. https://www.youtube.com/watch?v=K-ALrY63cho.
Book
Mahāmudrā and the Middle Way
This two-volume publication explores the complex philosophy of Mahāmudrā that developed in Tibetan Dwags po Bka’ brgyud traditions between the 15th and 16th centuries CE. It examines the attempts to articulate and defend Bka’ brgyud views and practices by four leading post-classical thinkers: (1) Shākya mchog ldan (1423‒1507), a celebrated yet controversial Sa skya scholar who developed a strong affiliation with the Karma Bka’ brgyud Mahāmudrā tradition in the last half of his life, (2) Karma phrin las Phyogs las rnam rgyal (1456‒1539), a renowned Karma Bka’ brgyud scholar-yogin and tutor to the Eighth Karma pa, (3) the Eighth Karma pa himself, Mi bskyod rdo rje (1507‒1554), who was among the most erudite and influential scholar-hierarchs of his generation, (4) and Padma dkar po (1527‒1592), Fourth ’Brug chen of the ’Brug pa Bka’ brgyud lineage who is generally acknowledged as its greatest scholar and systematizer. It is an important academic work published in the Vienna series WSTB and is divided into two volumes: the first offers a detailed philosophical analysis of the authors’ principal views and justifications of Mahāmudrā against the background of Indian and Tibetan Buddhist doctrines on mind, emptiness and buddha nature; the second comprises an annotated anthology of their seminal writings on Mahāmudrā accompanied by critical editions and introductions. These two volumes are the result of research that was generously funded by the Austrian Science Fund (FWF) from 2012 to 2015 under the supervision of Prof. Klaus-Dieter Mathes. The project was entitled “‘Emptiness of Other’ (Gzhan stong) in the Tibetan ‘Great Seal’ (Mahāmudrā) Traditions of the 15th and 16th Centuries” (FWF Project number P23826-G15). (Source: WSTB Description)
Higgins, David, and Martina Draszczyk. Mahāmudrā and the Middle Way: Post-Classical Kagyü Discourses on Mind, Emptiness and Buddha-Nature. Vol. II, Translations, Critical Texts, Bibliography and Index. Wiener Studien zur Tibetologie und Buddhismuskunde 90.2. Vienna: Arbeitskreis für Tibetische und Buddhistische Studien Universität Wien, 2016.
Book
Mining for Wisdom within Delusion
Maitreya’s Distinction between Phenomena and the Nature of Phenomena distinguishes the illusory phenomenal world of saṃsāra produced by the confused dualistic mind from the ultimate reality that is mind’s true nature. The transition from the one to the other is the process of “mining for wisdom within delusion.” Maitreya’s text calls this “the fundamental change,” which refers to the vanishing of delusive appearances through practicing the path, thus revealing the underlying changeless nature of these appearances. In this context, the main part of the text consists of the most detailed explanation of nonconceptual wisdom—the primary driving force of the path as well as its ultimate result—in Buddhist literature. The introduction of the book discusses these two topics (fundamental change and nonconceptual wisdom) at length and shows how they are treated in a number of other Buddhist scriptures. The three translated commentaries, by Vasubandhu, the Third Karmapa, Rangjung Dorje, and Gö Lotsāwa, as well as excerpts from all other available commentaries on Maitreya’s text, put it in the larger context of the Indian Yogācāra School and further clarify its main themes. They also show how this text is not a mere scholarly document, but an essential foundation for practicing both the sūtrayāna and the vajrayāna and thus making what it describes a living experience. The book also discusses the remaining four of the five works of Maitreya, their transmission from India to Tibet, and various views about them in the Tibetan tradition. (Source: Shambhala Publications)
Brunnhölzl, Karl, trans. Mining for Wisdom within Delusion: Maitreya's Distinction between Phenomena and the Nature of Phenomena and Its Indian and Tibetan Commentaries. Tsadra Foundation Series. Boston: Snow Lion Publications, 2012.
Video
Which Tibetans Wrote about Buddha-Nature? by Karl Brunnhölzl
Karl Brunnhölzl discusses the various Tibetan figures who addressed and wrote about buddha-nature teachings and the Uttaratantra. Among the Tibetans he mentions include: the Third Karmapa Rangjung Dorje; Dölpopa; Tāranātha; the Eighth Karmapa Mikyö Dorje; Gyaltsap Je Darma Rinchen; Jamgön Kongtrul; Mipam Gyamtso; Longchenpa; Gö Lotsāwa; and Śākya Chokden.
Brunnhölzl, Karl. “Which Tibetans Wrote about Buddha-Nature?” Interview by Marcus Perman. Tsadra Foundation Research Department, December 3, 2018. Video, 6:58. https://youtu.be/wWzrtDltUwE.

Philosophical positions of this person

Is buddha-nature considered definitive or provisional?
Definitive 
Do all beings have buddha-nature?
 
To which "turning of the wheel" do the buddha-nature teachings belong?
Third Turning 
Is buddha-nature equated with emptiness or alayavijnana?
  Yogācāra

Though his own view is based on Mahāmudrā, for which he asserts RGV is an important basis.

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Do buddha-nature teachings belong to the zhentong or rangtong view of emptiness?
 
Are there one or three vehicles on the path to buddhahood?
 
Do the author's writings belong to the analytic or meditative tradition of Uttaratantra exegesis?
  Meditative Tradition

"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 [Ratnagotravibhāga] Mahāyānottaratantraśāstra 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)" Mathes, K., A Direct Path to the Buddha Within, p. 368.

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What is Buddha-nature?
  Tathāgatagarbha as Mind's Luminous Nature
  • "The determination of the ultimate as buddha nature or natural luminosity in the third dharmacakra is taken to be the direct mahāmudrā approach to the nature of mind. This approach is not really different from the emptiness of the second dharmacakra. While the analytical methods of the second dharmacakra deflate all concepts, coarse and subtle, about things, the third one purifies phenomenal appearances that hinder the proper perception of buddha nature." Mathes, K., A Direct Path to the Buddha Within, p. 373.
  • "In the third dharmacakra, the scope of such a nonaffirming negation is restricted to the adventitious stains, whose lack of an own-being has been established by inferential valid cognitions. The ultimate that is beyond the intellect is taken to be the emptiness that is buddha nature, or the element of awareness." Mathes, K., A Direct Path to the Buddha Within, p. 374.
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Does the author advocate the Svatantrika or Prasangika view of emptiness?
 

Other names

  • ཡིད་བཟང་རྩེ་བ་ · other names (Tibetan)
  • མགོས་ལོ་ཙཱ་བ་གཞོན་ནུ་དཔལ་ · other names (Tibetan)
  • yid bzang rtse ba · other names (Wylie)
  • mgos lo tsA ba gzhon nu dpal · other names (Wylie)
  • 'gos lo tsā ba gzhon nu dpal · other names (Wylie)

Affiliations & relations

  • Karma Kagyu · religious affiliation
  • Shamarpa, 3rd · teacher
  • Karmapa, 5th · teacher
  • Tsong kha pa · teacher
  • Rong ston shes bya kun rig · teacher
  • Shamarpa, 4th · student
  • Karmapa, 7th · student
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