Tsong kha pa

PersonType	Category:Author
MainNameTib	ཙོང་ཁ་པ་
MainNameWylie	tsong kha pa
AltNamesTib	ཙོང་ཁ་པ་བློ་བཟང་གྲགས་པ་  ·  བློ་བཟང་གྲགས་པའི་དཔལ་  ·  བློ་བཟང་གྲགས་པ་
AltNamesWylie	tsong kha pa blo bzang grags pa  ·  blo bzang grags pa'i dpal  ·  blo bzang grags pa
BiographicalInfo	Assumes office 1409 dga' ldan dgon (stag rtse rdzong) Leaves office 1419 dga' ldan dgon (stag rtse rdzong) Founds monastery 1409 dga' ldan dgon (stag rtse rdzong) Final Ordination 1381 yar klung rnam rgyal dgon
YearBirth	1357
YearDeath	1419
BornIn	tsong kha (Amdo)
TibDateGender	Female
TibDateElement	Fire
TibDateAnimal	Bird
TibDateRabjung	6
ReligiousAffiliation	dge lugs
StudentOf	bsod nams rgyal mtshan  ·  Rendawa Zhönu Lodrö  ·  Nyawon Kunga Pal  ·  Chokle Namgyal  ·  sgra tshad pa rin chen rnam rgyal  ·  Fourth Karmapa Rolpai Dorje
TeacherOf	Gö Lotsāwa Zhönu Pal  ·  mkhas grub rje  ·  Gyaltsap Je Dharma Rinchen  ·  spyan nga bsod nams bzang po  ·  'dul 'dzin grags pa rgyal mtshan  ·  Jamyang Chöje Tashi Palden
BDRC	https://www.tbrc.org/#!rid=P64
Treasury of Lives	http://www.treasuryoflives.org/biographies/view/Tsongkhapa-Lobzang-Drakpa/8986
Himalayan Art Resources	https://www.himalayanart.org/search/set.cfm?setID=197
IsInGyatsa	No
PosWheelTurn	Second Turning
PosWheelTurnNotes	Wangchuk quotes mkhas grub rje as stating, "In our system, Jé Rinpoché (rje rin po che) [that is, Tsongkhapa] mentions that [the Uttaratantra] primarily comments on the meaning of those sutras that are in conformity with the middle-wheel teachings [such as] the Tathägatagarbhasütra, Samädhiräjasütra, Jnänälokasütra, Angulimâlâsütra, Srimâlâdevïsûtra, and so forth." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 89.
PosYogaMadhya	Madhyamaka
PosYogaMadhyaNotes	Note that Wangchuk maintains that he developed this certainty later in his career. He quotes his Golden Rosary of Excellent Exposition as stating that the Mind-Only presentation of buddha-nature as, "the viewpoint explicated in the Uttaratantra." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 90. Though he later quotes his presumably final stance as: "In his Illuminating the Thoughts of the Madhyamaka, Tsongkhapa clearly states, "The great master Asanga also did not explain the Uttaratantra according to the Cittamätra School, rather he explicated it according to the Madhyamaka School." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 93.
PosZhenRang	Rangtong
PosSvataPrasa	Prāsaṅgika (ཐལ་འགྱུར་)
PosSvataPrasaNotes	Wangchuk cites Tsongkhapa's students and commentators on this issue: He quotes mkhas grub rje as stating, "In our system, Jé Rinpoché (rje rin po che) [that is, Tsongkhapa] mentions that... The content [of the Uttaratantra] is in conformity with Präsangika-Madhyamaka." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 89. And later on,, "Similarly, Chöwang Drakpé Pel states, "The All-knowing Jétsün (rje btsun) [that is, Tsongkhapa] repeatedly made the roar of a lion amongst an assembly of scholars [proclaiming that] the ultimate view of the Abhisamayälamkära and the Uttaratantra falls within the system of Präsangika-Madhyamaka." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 89.
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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.

Go to the page with the definition of 'Uttaratantra'

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.

Though it is sometimes used synonymously with Yogācāra, it is in fact one of the more prominent philosophical theories associated with this school. It asserts that the objects in the external world with which we interact are actually mentally created representations appearing as those objects. The character of these perceptions is predetermined by our own karmic conditioning that is stored in the ālayavijñāna.

The state of being empty of self, which references the lack of inherent existence in relative phenomena.