Termo

In the Nyingma and Kagyu traditions, the name given to the fusion of the teachings of the second and third turnings of the Dharma wheel. These two turnings are paralleled, respectively, by the approach of Nāgārjuna, the view that ultimate reality is beyond conceptual formulation, and the approach of Asaṅga, the view that ultimate reality is the buddha nature, the tathāgatagarbha, free from all defects and primordially endowed with all enlightened qualities. The Great Madhyamaka is also referred to as the Yogācāra Madhyamaka, for it stresses the role of meditation in the realization of ultimate reality, the nature of the mind. Associated with this system is the expression gzhan stong, "emptiness of other," referring to the understanding that ultimate reality is an emptiness which is a freedom from all factors extraneous to itself. In other words, it is a positive value and not a mere negation. [TPQ, 2010]

According to the Tsadra Glossary
Basic Meaning
The term Great Madhyamaka is utilized in different contexts depending on the tradition. In the Jonang tradition, it generally refers to the Zhentong Madhyamaka philosophy as it was developed and systematized by Dölpopa. In this context, the Great Madhyamaka refers to the presentation of ultimate truth, while Madhyamaka describes the emptiness of the relative level of truth. In the Nyingma tradition, Great Madhyamaka refers to the subtle, inner Madhyamaka that unifies the philosophical positions of Nāgārjuna and Asaṅga. This is presented in opposition to the coarse, outer Madhyamaka that is the dialectic approach of Prāsaṅgika and Svātantrika. In the Kagyu tradition, the term is used in a similar vein in that Madhyamaka is used to refer to philosophical inquiry, while Great Madhyamaka is used to refer to the view arrived at through yogic accomplishment. However, in all of these traditions, Great Madhyamaka is heavily associated with buddha-nature (tathāgatagarbha) and the definitive status of these teachings.