 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 propounds a distinctive Middle Way (Sk. madhyamaka, Tib. dbu ma pa) philosophy by differentiating between Candrakīrti's (fl. ca. 600) correct Consequentialist (Tib. thal 'gyur pa, Sk. *prāsaṅgika) interpretation of the works of the Indian philosopher Nāgārjuna (third-fourth century), and an incorrect Autonomist (Tib. rang rgyud pa, Sk. *svātantrika) interpretation by Bhāviveka (also known as Bhavya and Bhāvaviveka, fl. ca. 550). He is strongly influenced by the Indo-Tibetan Buddhist logico-epistemological tradition (Sk. pramāṇa, Tib. tshad ma) founded by the Indian epistemologists Dignāga and Dharmakīrti (fifth to seventh century). Tsongkhapa strikes a balance between knowledge and praxis. He says the emptiness of intrinsic existence (Sk. svabhāvaśūnyatā, Tib. rang bzhin gyis stong pa nyid) is the ultimate truth (Sk. paramārtha-satya), and says even that is only true conventionally. At the same time he develops a hermeneutics to retain the authority of correct moral statements on a covering (Sk. saṃvṛti) or conventional (Sk. vyavahāra) level. His most influential writing reconciles the philosophy of emptiness 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. pratītya-samutpāda) to support his assertion that entities are both conventional and ultimate truths.