Rgyal tshab rje dar ma rin chen

PersonType	Category:Classical Tibetan Authors
MainNamePhon	Gyaltsap Je Dharma Rinchen
MainNameTib	རྒྱལ་ཚབ་རྗེ་དར་མ་རིན་ཆེན་
MainNameWylie	rgyal tshab rje dar ma rin chen
SortName	Gyaltsap Dharma Rinchen
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 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.
YearBirth	1364
YearDeath	1432
BornIn	myang stod ri nang (gtsang)
TibDateGender	Male
TibDateElement	Wood
TibDateAnimal	Dragon
TibDateRabjung	6
ReligiousAffiliation	Geluk
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
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 Vijñāptimātratā; 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	Tathāgatagarbha as the Emptiness That is a Non-implicative Negation (without enlightened qualities)
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.
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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.

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

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.

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.

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

The qualities or attributes of an enlightened being.

Mental stains that are not inherent to the nature of the mind but are temporarily present as the residue of past actions or habitual tendencies. It is sometimes iterated as adventitious defilements (Skt. āgantukakleśa, Tib. glo bur gyi nyon mongs), which references the fickle and temporary nature of disturbing emotions that lack an ultimately established basis for existence.