Sa bzang ma ti paN chen blo gros rgyal mtshan

Sa bzang ma ti paN chen blo gros rgyal mtshan on the DRL

Classical Tibetan Authors

ས་བཟང་མ་ཏི་པཎ་ཆེན་བློ་གྲོས་རྒྱལ་མཚན་

Wylie	sa bzang ma ti paN chen blo gros rgyal mtshan

Other names

• འཇམ་དབྱངས་བློ་གྲོས་

• 'jam dbyangs blo gros

Dates

Birth:	1294
Death:	1376
Place of birth:	mnga' ris

Tibetan calendar dates

Dates of birth

Day
Month
Gender	Male
Element	Wood
Animal	Horse
Rab Jyung	5

Dates of passing

Day
Month
Gender
Element
Animal
Rab Jyung

About

Religious Affiliation

jo nang

Is emanation of

Maitreya · Tropu Lotsāwa Jampai Pal

Teachers

Dol po pa · kun spangs chos grags dpal bzang · jo nang lo tsA ba blo gros dpal

Students

red mda' ba gzhon nu blo gros · sa bzang 'phags pa gzhon nu blo gros

Other Biographical info:

Links

BDRC Link

https://www.tbrc.org/#!rid=P151

Treasury of Lives Link

https://treasuryoflives.org/biographies/view/Sasang-Mati-Panchen-Lodro-Gyeltsen/2801

Wiki Pages

• Sa bzang ma ti paN chen blo gros rgyal mtshan on the DRL
• Sa bzang ma ti paN chen blo gros rgyal mtshan 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?
Position:	Definitive
Notes:
All beings have Buddha-nature
Position:	Yes
If "Qualified", explain:	"Sazang also demonstrates that both tathāgata-essence and its attendant enlightened qualities exist inherently and permanently in the nature of all living beings. Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 58.
Notes:
Which Wheel Turning
Position:	Third Turning
Notes:
Yogācāra vs Madhyamaka
Position:
Notes:	"Finally, although his Uttaratantra commentary does not explicitly raise the issue of whether last-wheel texts such as the Samdhinirmocanasūtra and the Mahāyānasūtrālamkāra explain the view of Cittamātra or Madhyamaka, his commentary on the Abhidharmasamuccaya addresses the question and follows Dolpopa's position quite closely. In it, he clearly demonstrates that these treatises explain Cittamātra temporarily, but ultimately they teach the ultimate truth of the Madhyamaka." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 58.
Zhentong vs Rangtong
Position:	Zhentong
Notes:	"While the commentary does not employ the word "other-emptiness" to describe the ultimate truth, it explains the ultimate truth or tathāgata-essence in the way that other-emptiness is delineated in Dolpopa's works." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 58.
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:

Refers to something that is taught for a specific reason, rather than because it is entirely true.

The qualities or attributes of an enlightened being.

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 Ultimate Continuum, or Gyü Lama, is often used as a short title in the Tibetan tradition for the key source text of buddha-nature teachings called the Ratnagotravibhāga of Maitreya/Asaṅga, also known as the Mahāyānottaratantraśāstra.

"Ultimate truth" or "absolute truth"; the reality of things as they truly are.

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.

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.

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.