125. Lama Tsongkhapa Thangka (Thanka). Free Brocade / Free Shipping.

Zongkapa Lobsang Zhaba or Lama Tsongkhapa Tsongkhapa was conceived in 1357 in the Tsongkha valley of Amdo territory in upper east Tibet. The wonderful occasions that happened at his introduction to the world stirred the enthusiasm of the ace Chöje Döndrup Rinchen (Chos rje Don grub rin chen), who had considered and lived in focal Tibet and who established two religious communities in Amdo after his arrival there. At the point when Tsongkhapa was three this ace gave an endowment of domesticated animals to his dad and asked for that he ought to be placed responsible for Tsongkhapa's instruction. At seven years old Tsongkhapa went to live with I Chöje Döndrup Rinchen, from whom he got numerous lessons and tantric strengthening influences. Having figured out how to peruse and compose without hardly lifting a finger, Tsongkhapa both contemplated and rehearsed reflection from an early age. When he was eight years of age he got appointment as a tenderfoot priest and was given the name Losang Drakpa (Blo bzang grags dad). At sixteen years old Tsongkhapa left Amdo to seek after his journey for information in focal and southern Tibet, where he considered with in excess of fifty noticeable educators. In the vicinity of 1374 and 1376 he focused on the Perfection of Wisdom sutras and on the five treatises of Maitreya alongside the numerous editorials gave to them. He picked up a thorough scholarly preparing and a wide information of both sutra and tantra amid this period. Tsongkhapa was at that point resolved to join grant with the act of both sutra and tantra and he kept on accepting tantric strengthening influences from various essential bosses having a place with various conventions. He was devoted to building up the right comprehension of reality and as of now had a noteworthy affair of entering a significant condition of reflection amid a function when the amassed priests were discussing a Perfection of Wisdom sutra. He remained profoundly assimilated long after the cer emony was finished and alternate priests had left the corridor. From his twenty-second year he started to ponder seriously the takes a shot at substantial cognizance by Dignaga and Dharmakirti and was profoundly inspired and moved by the viability of Dharmakirti's arrangement of thinking. For the following eleven years Tsongkhapa went starting with one devout school then onto the next extending his philosophical learning and giving lessons. His primary educator and dear companion amid this period was the Sakyapa (Sa skya dad) ace Rendawa Shönu Lodrö (Red mda' ba gZhon nu Blo gros). At the age of thirty-three he met with the surprising Lama Umapa (dBu mama dad), who came to Tsang (gTsang) with the aim of concentrate with Tsongkhapa. Umapa had a dream of Manjushri, the encapsulation of illuminated astuteness, which had changed his life from that of a basic cowherd. Because of this vision he took up rehearses identified with Manjushri and in the long run encountered Manjushri's consistent nearness. Lama Umapa turned into Tsongkhapa's immediate line of correspondence with Manjushri. They spent times of withdraw together amid which Umapa passed on to Tsongkhapa Manjushri's recommendation and reactions to questions concerning the right comprehension of reality. In the long run Tsongkhapa himself experienced dreams of Manjushri, who presented strengthening influences on him and gave him lessons. Amid the winter of 1392-1393 as per Manjushri's guidelines he prevented educating and pulled back from other open exercises to focus on a time of extreme contemplation. He was joined by a gathering of eight deliberately picked understudies. Living severely, they started hones for filtration and the aggregation of legitimacy presenting purificatory mantras, making surrenders and offerings of the mandala numerous hundred thousand times. Tsongkhapa all the while kept on concentrate the most essential writings managing the idea of reality. In 1394 he and the others moved to Wölka ('Ol kha) and keeping in mind that they were there they every single experienced vision of divinities related with the practices in which they were locked in. In 1395 they chose to break this withdraw to restore and reconsecrate a renowned and loved statue without bounds Buddha Maitreya which had fallen into decay. This created much intrigue and numerous specialists and supporters offered their assistance for the undertaking, which was effectively finished. For the following three years Tsongkhapa and his sidekicks kept on rehearsing in Lodrak (IHo boast) and afterward in 1397 they started a last year of withdraw again in the Wölka zone. In the pre-summer of 1398 these coordinated and unprecedented endeavors at long last proved to be fruitful. One night Tsongkhapa envisioned that he was available at a social affair of celebrated Indian experts examining the nuances of the Madhyamika see. One of them, who was dim cleaned and tall and whom Tsongkhapa perceived in the fantasy as Buddhapalita, rose and, grasping a volume, moved toward Tsongkhapa and happily honored him by touching his head with the book. Tsongkhapa woke as it was getting light and opened his own Tibetan interpretation of Buddha palita's analysis at the page which he had been perusing the day preceding. When he rehash the entry he without a moment's delay encountered a fundamental knowledge into the idea of reality, which presented to him the understanding that he had been looking for. Among Tsongkhapa's numerous advantageous exercises four are specified specifically. The first was the redesign of the statue of Maitreya and the resulting awesome celebration he sorted out amid the Tibetan New Year in 1400 at ('Dzingji) sanctuary, which housed the statue. The second was a broad instructing on the code of train for the appointed which he, Rendawa and Kyapchok Pel Zangpo (sKyabs mchog dPal bzang po) gave for a while at Namtse Deng (gNam rtse Ideng), consequently reviving the convention of devotion. The third deed was his foundation of the Great Prayer Festival in Lhasa in 1409, starting a convention that has proceeded as of not long ago of giving the initial two weeks of the Tibetan new year, coming full circle upon the arrival of the full moon, to supplications for all inclusive prosperity. Tsongkhapa gave all that he himself had gotten from promoters to help this occasion and offered decorations made of gold and valuable stones to the acclaimed statue of the Buddha in the primary sanctuary in Lhasa. The fourth deed was the development of Ganden Monastery (dGa' Idan) close Lhasa. "Ganden" signifies "The Joyous" and is the Tibetan name given to the unadulterated place that is known for Maitreya. The religious community was finished and sanctified in 1410. In 1415 unique lobbies were worked to house chose mandalas. Under Tsongkhapa's direction gifted skilled workers made these mandalas and pictures of the significant divinities, which were introduced in 1417. The greater part of this was demolished after the Chinese control of Tibet in 1959. Amid his last years Tsongkhapa committed quite a bit of his vitality to giving broad lessons. He passed away in 1419. Actually and through his understudies he had a to a great degree critical effect on the advancement of Buddhism in Tibet and his impact reached out to Mongolia and China. He composed productively and clearly on points associated with both sutra and tantra, and on account of his reasonable and exquisite style these awesome works stay enlightening, pertinent and open right up 'til the present time. Size: Size without Brocade: 18 inches by 25.5 inches Shipping: We ship within 2 business day. DHL Shipping: 5 to 8 business days with tracking number. Insurance against loss. We do wholesale too. Our one and only priority in this business is to provide "Hassle free Customer Satisfaction". We have "Quality Products" with "Cheapest Price" in the market. Please contact us to resolve any issues. 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