Phywa pa chos kyi seng+ge

PersonType	Category:Classical Tibetan Authors
MainNamePhon	Chapa Chökyi Senge
MainNameTib	ཕྱྭ་པ་ཆོས་ཀྱི་སེངྒེ་
MainNameWylie	phywa pa chos kyi seng+ge
AltNamesTib	ཆ་པ་ཆོས་ཀྱི་སེངྒེ་  ·  ཕྱ་པ་ཆོས་ཀྱི་སེངྒེ་  ·  གསང་ཕུ་ནེའུ་ཐོག་མཁན་རབས་༠༦་
AltNamesWylie	cha pa chos kyi seng+ge  ·  phya pa chos kyi seng+ge  ·  gsang phu ne'u thog mkhan rabs 06
BiographicalInfo	From shAkya mchog ldan a more detailed description of important students: དཔེ་འགྲེམས་ཀྱི་གྲྭ་པ་ལྔ་སྟོང་ཙམ་བྱུང་བར་གྲགས། དེའི་ནང་ནས་མཆོག་ཏུ་གྱུར་པ། གྲུབ་ཐོབ་མི་གསུམ། ཇོ་སྲས་མི་བཞི། ཤེས་རབ་ཅན་མི་གསུམ། སེང་ཆེན་བརྒྱད ་རྣམས་སོ། །དང་པོ་ནི། རྗེ་དུས་གསུམ་མཁྱེན་པ། ཕག་མོ་གྲུབ་པ། གསལ་སྟོ་ཤོ་སྒོམ་རྣམས་སོ། །ལ་ལ་ཞང་འཚལ་པ་ཡིན་ཞེས་ཟེར། གཉིས་པ་ནི། ས་ཇོ་སྲས་བསོད་ནམས་རྩེ་མོ། མཉོས་ཇོ་སྲས་དཔལ་ལེ། ཁུ་ཇོ་སྲས་ནེ་ཙོ། རྔོག་ཇོ་སྲས་ར་མོ་རྣམས་སོ། །གསུམ་པ་ནི། རྐོང་པོ་འཇག་ཆུང༌། ལྷོ་པ་སྒོག་གཟན། པར་བུ་བ་བློ་གྲོས་སེང་གེ་རྣམས་སོ། །སྒོག་གཟན་ནི་ལྷོ་པ་ཐམས་ཅད་མཁྱེན་པར་གྲགས་པ་སྟེ། ལྷོ་པ་དྷར་སེང་ངོ༌། །བཞི་པ་ནི། ཕྱྭ་པའི་རྗེས་སུ་གདན་ས་ལོ་ལྔ་མཛད་པའི་བརྩེགས་དབང་ཕྱུག་སེང་གེ་གཙང་ནག་པ་བརྩོན་འགྲུས་སེང་གེ་ རྨ་བྱ་རྩོད་པའི་སེང་གེ་ བྲུ་ཤ་བསོད་ནམས་སེང་གེ་ མྱང་བྲན་པ་ཆོས་ཀྱི་སེང་གེ་ དན་འབག་པ་སྨྲ་བའི་སེང་གེ་ འདམ་པ་དཀོན་མཆོག་སེང་གེ་ རྐྱང་དུར་བ་གཞོན་ནུ་སེང་གེ་ ལ་ལ་དག་འུ་ཡུག་པ་བསོད་ནམས་སེང་གེ ཞེས་ཟེར་ཡང་དུས་མི་འགྲིག་ Another list of the seng chen rgyad can be found in the Chos 'byung mkhas pa'i dga' ston, p. 729: སློབ་མ་ཐུགས་སྲས་སེང་ཆེན་བརྒྱད་ཅེས། གཙང་ནག་པ་བརྩོན་འགྲུས་སེང་གེ དན་འབག་སྨྲ་བའི་སེང་གེ བྲུ་ཤ་བསོད་ནམས་སེང་གེ རྨ་བྱ་རྩོད་པའི་སེང་གེ རྩགས་དབང་ཕྱུག་སེང་གེ ཉང་བྲན་ཆོས་ཀྱི་སེང་གེ འདན་མ་དཀོན་མཆོག་སེང་གེ གཉལ་པ་ཡོན་ཏན་སེང་གེ ཁ་ཅིག་གཙང་པ་འཇམ་དཔལ་སེང་གེ་ཡང་འདྲེན། And again in the Chos rnam kun btus, p. 1853: 1. gtsang nag pa brtson 'grus seng ge 2. dan 'bag pa smra ba'i seng ge 3. bru sha bsod nams seng ge 4. rmya ba rtsod pa'i seng ge 5. rtsags dbang phyug seng ge 6. myang bran chos kyi seng ge 7. ldan ma dkon mchog seng ge 8. gnyal pa yon tan seng ge
YearBirth	1109
YearDeath	1169
BornIn	phywa yul (stag rtse khul)
TibDateGender	Female
TibDateElement	Earth
TibDateAnimal	Ox
TibDateRabjung	2
ReligiousAffiliation	Kadam
ClassicalProfAff	Sangpu Neutok Monastery
StudentOf	gro lung pa blo gros 'byung gnas  ·  byang chub grags  ·  zhang tshe spong chos kyi bla ma
TeacherOf	First Karmapa Dusum Khyenpa  ·  phag mo gru pa rdo rje rgyal po  ·  bsod nams rtse mo  ·  rma bya byang chub brtson 'grus  ·  gtsang nag pa brtson 'grus seng+ge  ·  'jad pa slob dpon ston skyabs  ·  slob dpon gtsang pa 'jam seng  ·  nyang bran pa chos kyi ye shes  ·  ldan ma dkon mchog seng+ge  ·  dan 'bag pa smra ba'i seng ge
BDRC	https://www.tbrc.org/#!rid=P1404
Treasury of Lives	https://treasuryoflives.org/biographies/view/Chapa-Chokyi-Sengge/TBRC_P1404
IsInGyatsa	No
BnwShortPersonBio	An influential Kadam scholar who was the sixth abbot of Sangpu Neutok Monastery, the most highly esteemed center for monastic education in its time. He held the office of abbot for eighteen years and was especially known as an eminent teacher of Buddhist epistemology and the Madhyamaka philosophy.
PosBuNayDefProv	Definitive
PosBuNayDefProvNotes	He usually considers it to be definitive with some exceptions: "Chapa also asserts that the Uttaratantra is a definitive work. He uses phrases such as "the supreme meaning" (mchog gi don) and "the secret of the Mahāyāna" (theg pa chen po'i gsang ba) to refer to the Uttaratantra." Wangchuk, Tsering. The Uttaratantra in the Land of Snows, p. 18. "While Chapa shows that the Uttaratantra is definitive, he demonstrates that certain phrases in the Uttaratantra are not necessarily definitive—such as the passage teaching the buddha-element as cause. This is because for Chapa being a cause in this context entails being conditioned and conventional and something that exists only on the causal state of enlightenment, whereas the buddha-element is unconditioned and ultimate and something that exists pervasively as the ultimate nature on both the causal and resultant levels of enlightenment." Wangchuk, Tsering.The Uttaratantra in the Land of Snows, p. 19.
PosAllBuddha	Qualified Yes
PosAllBuddhaNote	"...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."
PosAllBuddhaMoreNotes	Wangchuk, Tsering. The Uttaratantra in the Land of Snows, pp. 17-18.
PosWheelTurn	Third Turning
PosWheelTurnNotes	"Therefore, for both Ngok and Chapa, the Uttaratantra is a definitive work, and it is also a treatise that explains the meaning of the last-wheel sutras such as the Tathāgatagarbhasūtra and the Śrīmālādevīsūtra." Wangchuk, Tsering. The Uttaratantra in the Land of Snows, p. 20.
PosYogaMadhya	Madhyamaka
PosYogaMadhyaNotes	"For him, the fact that the Uttaratantra teaches all sentient beings as having the buddha-nature shows that the Uttaratantra is a Madhyamaka text, not Cittamātra. Wangchuk, Tsering. The Uttaratantra in the Land of Snows, p. 23.
PosZhenRangNotes	He predates this debate.
PosAnalyticMedit	Analytic Tradition
PosAnalyticMeditNotes	Chapa was clearly a participant in the rngog lugs. "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. "The lineage through Ngog Lotsāwa is often called "the exegetical tradition of the dharma works of Maitreya" (byams chos bshad lugs), while Dsen Kawoché’s transmissions represent "the meditative tradition of the dharma works of Maitreya" (byams chos sgom lugs)." Karl Brunnhölzl, When the Clouds Part, p. 123. Wangchuk's wording of this is confusing or perhaps mistaken, see Wangchuk, Tsering. The Uttaratantra in the Land of Snows, p. 8.
PosEmptyLumin	Tathāgatagarbha as the Latent State of Buddhahood that is Obscured in Sentient Beings
PosEmptyLuminNotes	"Tathāgata-essence must not be connected to either the first reason—the notion that the resultant buddha-body pervades all beings—or the third reason which is that causal buddha-nature exists in all beings. Therefore, tathāgata-essence is neither the resultant buddha-body nor the causal buddha-nature, rather it is the ultimate nature of suchness." Wangchuk, Tsering. The Uttaratantra in the Land of Snows, p. 16.
PosSvataPrasa	Svātantrika (རང་རྒྱུད་)
PosSvataPrasaNotes	Wangchuk, Tsering. The Uttaratantra in the Land of Snows, p. 14, quotes van der Kuijp.
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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.

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.

Mahāyāna, or the Great Vehicle, refers to the system of Buddhist thought and practice which developed around the beginning of Common Era, focusing on the pursuit of the state of full enlightenment of the Buddha through the realization of the wisdom of emptiness and the cultivation of compassion.

Literally, "without duality," it refers to that which is indivisible, in that it is not divided into two.

Ngok Lotsāwa Loden Sherab's "analytic tradition" of exegesis of the Uttaratantra; one of two major Tibetan traditions of exegesis, both stemming from students of Sajjana.

Ngok Lotsāwa Loden Sherab's "analytic tradition" of exegesis of the Uttaratantra; one of two major Tibetan traditions of exegesis, both stemming from students of Sajjana.

Ngok Lotsāwa Loden Sherab's "analytic tradition" of exegesis of the Uttaratantra; one of two major Tibetan traditions of exegesis, both stemming from students of Sajjana.

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.

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.

This refers to a series of five texts that, according to the Tibetan tradition, Asaṅga received directly from Maitreya in the pure realm of Tuṣita.

Suchness itself, absolute reality, or thusness, as in the ultimate state of being of phenomena.