Rgyal tshab rje dar ma rin chen

PersonType	Category:Author
MainNameTib	རྒྱལ་ཚབ་རྗེ་དར་མ་རིན་ཆེན་
MainNameWylie	rgyal tshab rje dar ma rin chen
AltNamesTib	རྒྱལ་ཚབ་རྗེ་  ·  དགའ་ལྡན་ཁྲི་པ་༠༢་
AltNamesWylie	rgyal tshab rje  ·  dga' ldan khri pa 02
AltNamesOther	Ganden Tripa, 2nd
BiographicalInfo	Alternative birth date 1362. one of the two chief disciples of tsong kha pa and his first successor on the see 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.
YearBirth	1364
YearDeath	1432
BornIn	myang stod ri nang (gtsang)
TibDateGender	Male
TibDateElement	Wood
TibDateAnimal	Dragon
TibDateRabjung	6
ReligiousAffiliation	dge lugs
StudentOf	Tsongkhapa  ·  Rendawa Zhönu Lodrö
TeacherOf	Jamyang Chöje Tashi Palden  ·  Gendün Drup  ·  mkhas grub rje  ·  'dul 'dzin grags pa rgyal mtshan
BDRC	https://www.tbrc.org/#!rid=P65
Treasury of Lives	https://treasuryoflives.org/biographies/view/Gyeltsab-Darma-Rinchen/9095
IsInGyatsa	No
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 tathägata-essence, and it is through this that he establishes the connection between tathägata-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.
PosWheelTurnNotes	"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, Gveltsap shows the strong influence of Tsongkhapa's Illuminating the Thoughts of the Madhyamaka. He criticizes those who propose that the Uttaratantra is a Cittamätra text, arguing that it explicates the ultimate truth presented in the Präsangika-Madhyamaka." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 98.
PosVehicles	1
PosSvataPrasa	Prāsaṅgika (ཐལ་འགྱུར་)
PosSvataPrasaNotes	"In his Uttaratantra commentary, Gveltsap shows the strong influence of Tsongkhapa's Illuminating the Thoughts of the Madhyamaka. He criticizes those who propose that the Uttaratantra is a Cittamätra text, arguing that it explicates the ultimate truth presented in the Präsangika-Madhyamaka." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 98.
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Suchness itself, absolute reality, or thusness, as in the ultimate state of being of phenomena.

Commonly found in Dzogchen and Mahāmudrā literature, this term denotes the true, natural state of mind as it is. Often used in these traditions as a synonym for buddha-nature.

Literally, that which obscures or conceals. Often listed as a set of two obscurations (sgrib gnyis): the afflictive emotional obscurations (Skt. kleśāvaraṇa, Tib. nyon mongs pa'i sgrib pa) and the cognitive obscurations (Skt. jñeyāvaraṇa, Tib. shes bya'i sgrib pa). By removing the first, one becomes free of suffering, and by removing the second, one becomes omniscient.

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.

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.

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