Lama tsongkhapa day
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Je Tsongkhapa
Tibetan Buddhist monk and yogi (c.1357–1419)
Tsongkhapa (Tibetan: ཙོང་ཁ་པ་, [tsoŋˈkʰapa], meaning: "the man from Tsongkha" or "the Man from Onion Valley",[1] c. 1357–1419) was an influential Tibetan Buddhist monk, philosopher and tantricyogi, whose activities led to the formation of the Gelug school of Tibetan Buddhism.[2]
His philosophical works are a grand synthesis of the Buddhist epistemological tradition of Dignāga and Dharmakīrti, the Cittamatra philosophy of the mind, and the madhyamaka philosophy of Nāgārjuna and Candrakīrti.[3][4]
Central to his philosophical and soteriological teachings is "a radical view of emptiness" which sees all phenomena as devoid of intrinsic nature.[5] This view of emptiness is not a kind of nihilism or a total denial of existence. Instead, it sees phenomena as existing "interdependently, relationally, non-essentially, conventionally" (which Tsongkhapa terms "mere existence").[6]
Tsongkhapa emphasized the importance of philosophical reasoning in the path
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Tsongkhapa
1. Tsongkhapa's Life
1.1 Overview
Biographical information about Tsongkhapa comes from clues in his own writing, and primarily from the hagiography written by his student Kedrup Pelzangpo (mKhas grub dpal bzang po) (1385–1438) called Stream of Faith (Dad pa'i 'jug ngog) (partial translation in Thurman 1982).[1]
Tsongkhapa's life falls roughly into an earlier and later period. The later period is defined by a series of publications, beginning in about 1400, which systematically present his mature philosophy. Tsongkhapa, influenced by the divisions used by the editors of the Kanjur, treats non-tantric and tantric sources separately. His philosophical views on tantra, and, to a certain extent his work on ethics fall naturally into separate categories. The later period of his life includes a period of institution building, possibly with an eye to the founding of a new school or sect.
1.2 Detailed account
The name Tsongkhapa derives from Tsong kha, an ancient name for a part of the A mdo region of Greater Tibet (Bod chen) now included in Qinghai Prov
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Tsongkhapa
1. Tsongkhapa’s Life
1.1 Overview
Biographical information about Tsongkhapa comes from clues hidden in his own writing, and primarily from the hagiography written by his student Kedrup Pelzangpo (mKhas grub dpal bzang po, 1385–1438) called Stream of Faith (Dad pa’i ’jug ngog) (a partial translation can be found in Thurman 1982).[1]
Tsongkhapa’s life can be roughly divided into an earlier and later period. The later period is defined by a series of publications, beginning in about 1400 CE, which systematically present his by this point fully mature philosophy. Tsongkhapa, influenced by the divisions used by the editors of the Kangyur, treats exoteric and esoteric sources separately. His philosophical views on the esoteric school, of tantra, and, to a certain extent his work on ethics fall naturally into separate categories. The later period of his life includes a period of institution building, work which eventually led to the founding of a new school tradition.
The most influential of Tsongkhapa’s works include Th
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