Manjushri, all Buddha's wisdom (the antidote to ignorance, the rool of ALL suffering)
and Vajrapani, all Buddha's spiritual power !
The Migtsema and Ganden Lhagyema practices were taught directly by Manjushri himself.
In the Root tantra of Manjushri Buddha Sakyamuni made a prediction about how Manjushri would later emanate as Je Tsongkhapa. After he passed away he went to Buddha Maitreya's Pure Land, known as Joyful Land or Tsushita in Sanskrit or Ganden (Gelug) in Tibetan.
He passed his instructions to Je Sherab Senge, who was one of his main disciples. Je Gendundrub, the first Dalai Lama was his disciple.
Je Tsongkhapa embodies the Bodhisattvas of Compassion (Avalokiteshvara or Kuan Yin), Wisdom (Manjushri) and Power (Vajrapani). He and Buddha Maitreya are the same mental continuum (holomovement ?) In the FIELD for accumulating Merit (the Joyful Land) are also his Sons, his two main disciples, Gyaltsabje (R) and Khedrubje (L).
Tsongkhapa (1357–1419) is a well-known Tibetan religious philosopher. Tsongkhapa ("The man from Tsongkha"), usually taken to mean "the Man from Onion Valley" (https://tibetantrekking.com/culture/tibetan/), He is also known by his ordained name Je Losang Drakpa.
In his iconic form, wearing a tall yellow hat, he is the center of the Gelugpa sect that ruled Tibet until the Chinese takeover in 1951, and whose de facto leader is the Dalai Lama.
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 Nāgārjuna (third-fourth century).
In it he strikes a balance between knowledge and praxis.
His most influential writing reconciles the philosophy of emptiness (Sk. śūnyatā) with the imperative of praxis embodied in a universal altruistic principle (Sk. bodhicitta). He develops a distinctive analysis of dependent origination (Sk. pratītya-samutpāda).
Tsongkhapa, distinguishes the two truths on the basis of the object, arguing that every object consists of :
an ultimate and
a conventional aspect.
Tsongkhapa contends that these two aspects are not substantially different, but only differ conceptually. Nevertheless, the important distinction here is that for Tsongkhapa, the difference between the two truths is made on the basis of the apprehended object (yul), while for Gorampa, the distinction is made on the basis of the mind of the apprehending subject (yul can).
Gorampa, on the other hand, contends that the conventional truth is divided according to the perspective of ordinary and enlightened beings: the former perceive conventional truth (kun rdzob bden pa) while the latter understand it as mere convention (kun rdzob tsam). The difference between conventional truth and mere convention is based entirely on the subject who apprehends these objects. The same table appears as truly existent to an ordinary being, and as a mere conceptual imputation to an ārya.