This dissertation investigates Tsongkhapa’s samatha-vipassana practice in two parts. The first part examines Tsongkhapa’s Madhyamaka view, including his interpretation of his Prasangika sect and criticism on other sects. This part of discussion is mainly on the Lam-rim chen-mo and also on the Drang nges legs bshad snying po, the Dhu ma la’jug pa’i cher bshad pa dgongs pa rab gsal, and the Dbu ma rtsa bahi tshig lehur byas pa ses rab ces bya bahi rnam bsad Rigs pahi rgya mtsho. The second part scrutinizes Tsongkhapa’s samatha-vipassana practice, which is mentioned in his works on the stages of the path to enlightenment, the Lam-rim chen-mo and the Lam-rim dring wa.This part contains the definition of samatha-vipassana, the basis and methods of samatha-vipassana practice, the standard of samatha-vipassana, and the application of samatha-vipassana. This article focuses on how Tsongkhapa expounds “leading actions with views”, and “proving views with actions”, and demonstrates his unique interpretation of samatha-vipassana. The study methods are literature comparison and argumentation analysis, and the goal is to integrate the samatha-vipassana discourses that scatter in his related works. This study also attempts to clarify the controversial issues about the Madhyamaka view in Tibetan Buddhism, and hopes to put forward a possible response, especially to Gorampa’s criticism of Tsongkhapa’s Madhyamaka view. The general feature of the practice method in Tsongkhapa’s samatha-vipassana thought is to explain the Madhyamaka view as the core of wisdom view choice. With the idea of samatha-vipassana application, Tsongkhapa illustrates the stages of applying samatha-vipassana, releasing from the cycle of rebirth, and becoming a Buddha. He especially elucidates how to merge the wisdom view into the samatha-vipassana practice and achieve the goal of becoming a Buddha.
