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Je Tsong Khapa Thangka, thanka, Buddhism, Buddha

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Thangka size 125cm x 67cm, 49" x 26"
Some gold colors used in thangkas, genuine silk brocade value 100$The giclees prints are fashioned to match as closely as possible the proportions, colors, and luminosity of the original thangkas. The photos do not capture their amazing detail and beauty in real life.

Tsongkhapa (1357–1419) is a well-known Tibetan religious philosopher. In his iconic form, wearing a tall yellow hat, he is the center of the Gelugpa (Tib. dge lugs pa) sect that ruled Tibet until the Chinese takeover in 1951, and whose de facto leader is the Dalai Lama. Tsongkhapa has been the subject of poor, misleading scholarship — particularly in the 19th century when so-called “Orientalist” scholars (e.g., Monier-Williams, 1888: 268, 277) falsely imagined him as a “reformer” who founded, or rediscovered, the rational and ethical school of original Buddhism.

The historical Tsongkhapa flourished in the period immediately following the final redaction of the Buddhist canon in Tibetan translation (Tib. bKa' 'gyur, pronounced Kanjur). He presents a Middle Way (Sk. madhyamaka, Tib. dbu ma pa) philosophy, based on the works of the Indian philosopher Nagarjuna (third-fourth century), and strongly influenced by the Indo-Tibetan Buddhist logico-epistemological tradition (Sk. prama?a, Tib. tshad ma) founded by the Indian epistemologists Dignaga and Dharmakirti (fifth to seventh century). In it he strikes a balance between knowledge and praxis. He unerringly characterizes all statements about ultimate truths (Sk. paramartha-satya) framed in positive terms as false, but develops a hermeneutics to retain the authority of correct moral statements on a covering (Sk. sa?v?ti) or conventional (Sk. vyavahara) level. His most influential writing reconciles the philosophy of emptiness (Sk. sunyata) with the imperative of praxis embodied in a universal altruistic principle (Sk. bodhicitta). He gives pride of place to apparently antinomian tantric praxis without devaluing the centrality of ordinary moral life, and develops a distinctive analysis of dependent origination (Sk. pratitya-samutpada).