Gsang phu ba blo gros mtshungs med

PersonType	Category:Classical Tibetan Authors
MainNamePhon	Sangpuwa Lodrö Tsungme
MainNameTib	གསང་ཕུ་བ་བློ་གྲོས་མཚུངས་མེད་
MainNameWylie	gsang phu ba blo gros mtshungs med
NotesOnNames	See Kano, K., Buddha-Nature and Emptiness, pp. 320-324 for an overview of the various figures known as blo gros mtshungs med. Note that the BDRC person page likely conflates two of these figures, i.e. gsang phu ba and gnyal ba.
bio	A Kadam scholar from Sangpu Neutok Monastery who was known for his expertise in the Five Treatises of Maitreya. He was a contemporary of both Dölpopa and Butön and a teacher of the Sakya scholar Yakde Paṇchen and the Third Karmapa, Rangjung Dorje.
YearBirth	14th Century
BornIn	dbus
ReligiousAffiliation	Kadam
TeacherOf	g.yag sde paN chen  ·  rang byung rdo rje
BDRC	https://www.tbrc.org/#!rid=P63
Treasury of Lives	https://treasuryoflives.org/biographies/view/blo-gros-mtshungs-med/P63
IsInGyatsa	No
BnwShortPersonBio	A Kadam scholar from Sangpu Neutok Monastery that was known for his expertise in the Five Treatises of Maitreya. He was a senior contemporary of both Dölpopa and Butön and a teacher of the Sakya scholar Yakde Paṇchen and the Third Karmapa Rangjung Dorje.
PosBuNayDefProv	Definitive
PosBuNayDefProvNotes	"Sangpu Lodrö's commentary frames the Uttaratantra in a positive light, arguing that it is a commentary on definitive sutras included in the last-wheel teachings that are "exceedingly secret among the secrets," and that it teaches that all beings have a tathāgata-essence endowed with enlightened qualities." Wangchuk, Tsering. The Uttaratantra in the Land of Snows, p. 31.
PosAllBuddha	Yes
PosAllBuddhaMoreNotes	"He claims that tathāgata-essence exists in all sentient beings in a fully enlightened form. He states that: the dharma-body is dharma-reality indivisible from [buddha] qualities. Since there is no objection to the fact that the dharma-body exists pervasively in all sentient beings, in the manner of one entity; it is unacceptable to present it, [i.e., the existence of the dharma-body in sentient beings] as [merely] imputed." Wangchuk, Tsering. The Uttaratantra in the Land of Snows, p. 32. "Blo-gros mtshungs-med asserts that... sentient beings truly possess the dharmakāya, which is the dharmadhātu inseparable from the qualities." Kano, K., Buddha-Nature and Emptiness, p. 329.
PosWheelTurn	Third Turning
PosWheelTurnNotes	"Sangpu Lodrö's commentary frames the Uttaratantra in a positive light, arguing that it is a commentary on definitive sutras included in the last-wheel teachings..." Wangchuk, Tsering. The Uttaratantra in the Land of Snows, p. 31.
PosYogaMadhya	Madhyamaka
PosYogaMadhyaNotes	"Nevertheless, even though the Uttaratantra and the sutras on which the Uttaratantra is based occupy a position of higher scriptural authority than the middle-wheel teachings of the Prajñāpāramitāsūtras, Sangpu Lodrö claims that both the middle-wheel scriptures and the Uttaratantra teach emptiness. He argues: 'The sutras for the Uttaratantra and the Uttaratantra [itself] do not contradict the Prajñāpāramitāsūtras because the emptiness of inherent existence of all phenomena taught there [in the Prajñāpāramitāsūtras] is the dharma-body explicated here [in the last wheel sutras and the Uttaratantra].'" Wangchuk, Tsering. The Uttaratantra in the Land of Snows, p. 33.
PosVehicles	1
PosVehiclesNotes	"Blo-gros-mtshungs-med for his part is more intent on harmonizing the expression in the RGV with other scriptures, and probably was fully conscious of the fact that lack of reverence for śrāvakas contradicted his ekayāna stance." Kano, K., Buddha-Nature and Emptiness, p. 327.
PosEmptyLumin	There are several types of Tathāgatagarbha
PosEmptyLuminNotes	Wangchuk, Tsering. The Uttaratantra in the Land of Snows, p. 32. "One of the central doctrinal points of Blo-gros-mtshungs-med’s position is the two modes of Buddha-nature: the gnosis aspect and sphere aspect. Under the former, Buddha-nature is existent in terms of its qualities, while under the latter it is empty in terms of its mode of existence. Kano, K., Buddha-Nature and Emptiness, p. 336.
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Sangpu Neutok is an important monastery in central Tibet, just south of Lhasa, that was founded in 1072 by Ngok Lekpai Sherab, a disciple of Atiśa, and developed by his nephew, Ngok Lotsāwa Loden Sherab. Originally a Kadam monastery with two colleges, it evolved into a monastery that includes both Sakya and Geluk traditions. At its peak in the 11th to 14th centuries, it was one of the most highly esteemed centers for monastic education and the study of Buddhist philosophy in all of the Tibetan plateau. Many influential philosophers of the time studied there.

The Sakya tradition developed in the eleventh century in the Khön family of Tsang, which maintained an imperial-era lineage of Vajrakīla and which adopted a new teaching from India known as Lamdre.

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.

The qualities or attributes of an enlightened being.

The fundamental expanse from which all phenomena emerge.

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 empty of an innate nature due to a lack of independently existing characteristics.

Ratnagotravibhāga Mahāyānottaratantraśāstra