View source for Rgyal tshab rje dar ma rin chen

{{Person
|PersonType=Classical Tibetan Authors
|HasDrlPage=Yes
|HasLibPage=Yes
|HasRtzPage=No
|HasDnzPage=No
|HasBnwPage=Yes
|MainNameWylie=rgyal tshab rje dar ma rin chen
|MainNameTib=རྒྱལ་ཚབ་རྗེ་དར་མ་རིན་ཆེན་
|MainNamePhon=Gyaltsap Je Darma Rinchen
|AltNamesWylie=rgyal tshab rje; dga' ldan khri pa 02
|AltNamesTib=རྒྱལ་ཚབ་རྗེ་; དགའ་ལྡན་ཁྲི་པ་༠༢་
|AltNamesOther=Ganden Tripa, 2nd;
|YearBirth=1364
|YearDeath=1432
|BornIn=myang stod ri nang (gtsang)
|TibDateGender=Male
|TibDateElement=Wood
|TibDateAnimal=Dragon
|TibDateRabjung=6
|ReligiousAffiliation=dge lugs
|StudentOf=Tsong kha pa; 	Red mda' ba gzhon nu blo gros;
|TeacherOf='jam dbyangs chos rje bkra shis dpal ldan; Dalai Lama, 1st; mkhas grub rje; 'dul 'dzin grags pa rgyal mtshan
|BiographicalInfo=Alternative birth date 1362.
*one of the two chief disciples of tsong kha pa and his first successor on the seat of dga' ldan, 1419-1431.
:dga' ldan dgon pa dang brag yer pa'i lo rgyus (p. 58) 

* birth 1364  at ri nang (nyang stod) 
* Assumes Office 1419 Dga' ldan khri at dga' ldan dgon (stag rtse rdzong)
* Leaves Office 1431 Dga' ldan khri at dga' ldan dgon (stag rtse rdzong)
* death 1432

*Took the degree of dka' bcu pa at sa skya, gsang phu, and rtsed thang.
:debated against rong ston and against g.yag phrug pa.
:1419: came to the throne of dga' ldan and served ll years.
:gsung 'bum in 8 volumes.
|BdrcLink=https://www.tbrc.org/#!rid=P65
|TolLink=https://treasuryoflives.org/biographies/view/Gyeltsab-Darma-Rinchen/9095
|tolExcerpt=Gyeltsabje Darma Rinchen was one of the chief disciples of Tsongkhapa. He was a prolific writer, composing on Madhyamaka and tantric topics, most famously a commentary on the Bodhicaryāvatāra. He served as the second abbot of Ganden Monastery, following the death of Tsongkhapa in 1419, and occupied the position, known as the Ganden Tripa, until the year before his own death.
|images=File:Gyaltsab je.jpg
|PosBuNayDefProv=Definitive
|PosBuNayDefProvNotes="So, Gyeltsap claims that both the ''Madhyamakāvatāra'' and the ''Uttaratantra'' explain the same meaning of ultimate truth. Hence, they are both definitive works that explicate the intention of the middle wheel." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 107.
|PosAllBuddha=Qualified Yes
|PosAllBuddhaNote="Gyeltsap thus shows that ultimately both buddhas and sentient beings share the same suchness of mind which is the ultimate nature of mind that is free from natural defilements. Because of this he argues that all sentient beings have tathāgata-essence, and it is through this that he establishes the connection between tathāgata-essence and the concept of one-vehicle, the notion that ultimately there is only the final goal of buddhahood."
|PosAllBuddhaMoreNotes=[[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 99.
|PosWheelTurn=Second Turning
|PosWheelTurnNotes="So, Gyeltsap claims that both the Madhyamakāvatāra and the ''Uttaratantra'' explain the same meaning of ultimate truth. Hence, they are both definitive works that explicate the intention of the middle wheel." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 107.
* However, this is a tricky issue and elsewhere Wangchuk states, "For Gyeltsap, there is no contradiction in saying that the ''Uttaratantra'' comments on both last-wheel sutras and the middle-wheel sutras." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 102.
|PosYogaMadhya=Madhyamaka
|PosYogaMadhyaNotes=*"In his ''Uttaratantra'' commentary, Gyeltsap shows the strong influence of Tsongkhapa's ''Illuminating the Thoughts of the Madhyamaka''. He criticizes those who propose that the ''Uttaratantra'' is a Cittamātra text, arguing that it explicates the ultimate truth presented in the Prāsaṅgika-Madhyamaka." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 98.
*"Gyeltsap says, "It is not to be asserted that Ācārya Asaṅga is described as a proponent of Vijñaptimātratā; otherwise it would completely contradict his detailed explanation of the one final vehicle and the presentation of subtle emptiness in his ''Uttaratantra'' commentary." Gyeltsap argues that the emptiness explained in the ''Uttaratantra'' and its commentary by Asaṅga is subtle emptiness, and it does not differ from the emptiness that is delineated in the ''Prajñāpāramitāsūtras''." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 100.
|PosZhenRang=Rangtong
|PosVehicles=1
|PosVehiclesNotes="Gyeltsap thus shows that ultimately both buddhas and sentient beings share the same suchness of mind which is the ultimate nature of mind that is free from natural defilements. Because of this he argues that all sentient beings have tathāgata-essence, and it is through this that he establishes the connection between tathāgata-essence and the concept of one-vehicle, the notion that ultimately there is only the final goal of buddhahood." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 99.
|PosEmptyLumin=Tathagatagarbha as the Emptiness That is a Nonimplicative Negation
|PosEmptyLuminNotes="In brief, Gyeltsap argues that buddha-nature, or tathāgata-essence, does not refer to a fully enlightened entity covered by adventitious defilements. Rather it is the same as the emptiness of inherent existence that is explicated in texts such as the ''Prajñāpāramitāsūtras'' and ''Madhyamakāvatāra''." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 106.
|PosSvataPrasa=Prāsaṅgika (ཐལ་འགྱུར་)
|PosSvataPrasaNotes=*"In his ''Uttaratantra'' commentary, Gyeltsap shows the strong influence of Tsongkhapa's ''Illuminating the Thoughts of the Madhyamaka''. He criticizes those who propose that the ''Uttaratantra'' is a Cittamātra text, arguing that it explicates the ultimate truth presented in the Prāsaṅgika-Madhyamaka." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 98.
*"In arguing that the emptiness expounded in the ''Prajñāpāramitāsūtras'' and the tathāgata-essence explicated in the ''Uttaratantra'' are the same, Gyeltsap accords the status to the ''Uttaratantra'' equal to that of Nāgārjuna's ''Mūlamadhyamakakārikā'', Candrakīrti's ''Madhyamakāvatāra'', and other Madhyamaka treatises which present the ultimate view of Prāsaṅgika-Madhyamaka." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 100.
|IsInGyatsa=No
}}