“Buddha Shakyamuni himself explained the difference between provisional and definitive teachings in the Mahayana sutra known as the Lodro Mizepe Sutra—or Inexhaustible Knowledge Sutra [blo gros mi zad pas (pa’i) zhus pa’i mdo]—named after the bodhisattva Lodro Mizepe who requested it. In this sutra the Buddha asks himself, ‘Which are definitive teachings and which are provisional teachings?’ He then answers: ‘Sutras that inspire individuals to the path are provisional, whereas sutras that explain the ultimate result, or fruit, are definitive.’ The Awakened One continues, saying, ‘Those sutras explaining individuals, feelings, life-force, and so forth should be understood to be provisional meaning teachings. Those sutras explaining unceasing emptiness beyond characteristics, expectations, and birth should be understood to be definitive teachings.’ Show These distinctions were summarized by the great master Nagarjuna in his Collection of Praises, in the section known as Praise to the Inconceivable Meaning. Nagarjuna said, ‘Teachings that explain emptiness are definitive and teachings that explain birth, death, and cessation are provisional.’ Likewise, the Omniscient Longchenpa summarized the difference between provisional and definitive teachings in the following way: ‘Whatever teachings describe the authentic nature of the ultimate truth are definitive meaning teachings. Whatever teachings inspire individuals to realize this nature are provisional teachings.’ Finally, Mipham Rinpoche concludes, ‘Teachings that appear to have contradictions and can be refuted by valid cognition are provisional.’ Many other masters describe provisional and definitive teachings according to the explanations of Maitreya and Asanga: In the Uttaratantra, these two great masters teach that whenever there are several different ways to interpret the teachings, they should be known as provisional. Actually, Buddha Shakyamuni actually predicted the coming of Asanga, who he said would make the decisive, clear distinction between provisional teachings and definitive teachings. So, in a way, Asanga was appointed to clarify which teachings are definitive and which are provisional. … Mipham Rinpoche explained that teachings whose meaning and intention can be refuted by valid cognition are provisional. Accordingly, if a teaching contradicts valid cognition, its meaning is not ultimate. Buddha Shakyamuni himself said that we should analyze his teachings as though carefully examining gold to determine its quality. This is why we must study, contemplate, and meditate upon his teachings in order to discover their deep meaning. For this reason, he taught the ‘four reliances’ in the Sutra of Inexhaustible Knowledge, or Lodro Mizepe Shupai Do, named after the bodhisattva Lodro Mizepe who requested it. The Tibetan world for ‘trust’ or ‘rely’ is tonpa [rton pa]. In these sutras, Buddha Shakyamuni explained, ‘We should rely on the teachings in four different ways.’ First, we should not trust or rely on individuals, but instead rely on the teachings. Second, we should not rely on the words of Dharma teachings, but instead rely on their meaning. Third, we should not rely on the provisional meaning of the teachings, but instead rely on the definitive meaning. The fourth reliance is based upon two types of definitive meaning: definitive meaning as it is understood by conceptual mind and definitive meaning as it is understood by wisdom mind. So, fourth, we should rely on the definitive meaning with wisdom mind rather than conceptual mind. These four reliances have been taught by many different Buddhist masters throughout history.” Venerable Khenpo Rinpoches Opening the Wisdom Door of the Rangtong & Shentong Views: A Brief Explanation of the One Taste of the Second and Third Turnings of the Wheel of Dharma (pgs 35-36 and 42-43) Here we are collecting Buddhist commentaries on buddha-nature teachings alphabetized by Sanskrit or Wylie title. Please feel free to suggest additions and notes by sending an email to research at tsadra dot org. Theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel bshad de kho na nyid rab tu gsal ba'i me long Gö Lotsāwa Zhönu Pal's commentary to the Ratnagotravibhāgavyākhyā, that presents the text from within the mahāmudrā tradition of Maitrīpa and Gampopa. More specifically, as Mathes reports, the author, himself, states in his colophon that "he combined the commentarial tradition of Loden Sherab with Gampopa's and Drigung Jigten Sumgön's mahāmudrā interpretation of the Ratnagotravibhāga." (A Direct Path to the Buddha Within, p. 411.) Theg pa chen po rgyud bla ma'i 'grel pa nges don gsal bar byed pa'i 'od zer This work presents a late (14th century) Kadampa view on the Ratnagotravibhāga and the associated buddha-nature teachings by an influential representative of this tradition, often referred to as "the second Asaṅga" (thogs med gnyis pa). Dbu ma chos dbyings bstod pa'i rnam par bshad pa Among all available commentaries on the Dharmadhātustava, the Third Karmapa's is both the earliest and the longest, composed in either 1326 or 1327. Until the recent appearance of a single dbu med manuscript (fifty-two folios with eight lines each), the text had been considered lost at least since the Tibetan exodus in 1959. The title of Rangjung Dorje's commentary—An Explanation of In Praise of Madhyamaka-Dharmadhātu—already indicates that he obviously considers Nāgārjunas text to be a Madhyamaka work, not fundamentally different from what the latter says in his well-known collection of reasoning and elsewhere. Indeed then, considerable parts of the commentary are devoted to showing that the Dharmadhātustava does not conflict with Nāgārjuna's classical Madhyamaka works. Moreover, Rangjung Dorje freely uses typical terminologies from both the Indian Madhyamaka and Yogācāra traditions, such as the frameworks of the two realities, the three natures, the eight consciousnesses, the four wisdoms, and the two/three kāyas; the middle and extremes; false imagination; tathāgatagarbha; natural luminosity; and the fundamental change of state. Through both this and extensively quoting mainly Nāgārjuna, Maitreya, Asaṅga, and Candrakīrti, these two traditions are shown to perfectly accord in the essential points. Thus, the Karmapa's commentary often offers original interpretations and also elaborates on a number of supplementary topics, though it does not explicitly explain every single line of the Dharmadhātustava. (Karl Brunnhölzl, In Praise of Dharmadhātu, 2007: pp. 193-194.) Mahāyānottaratantraśāstropadeśa One of only two extant Sanskrit texts that comment on the Uttaratantra, this highly original work by Sajjana presents a contemplative approach to Maitreya's treatise from an author that was the veritable source for the Tibetan exegetical traditions spawned by his students Ngok Loden Sherab and Tsen Khawoche. Gzhan stong dbu ma'i rgyan A polemical work defending the other-emptiness view of the Jonang tradition that addresses the criticism of this position by other Tibetan schools. This discursive text discusses the provisional or ultimate nature of the three turnings of the wheel of dharma, the position of Indian masters and philosophical schools, the intent of the Mahāyāna sūtras and the rebuts the criticism of other-emptiness by proponents of the self-emptiness theory in Tibet. Dpal dus kyi 'khor lo'i nges don gsal bar byed pa rin po che'i sgron ma In the Jewel Lamp Illuminating the Definitive Meaning of the Glorious Kālacakra, Rendawa Zhönu Lodrö presents the content of Kālacakra tantra using the scheme of the causal continuum or the ground nature, the method continuum or the path, and the resultant continuum or the all pervading adamantine body of the Buddha. Though not a polemical work, he repeatedly refutes the position holding buddha-nature and resultant Buddha body to be identical, absolute and eternal. He provides a very clear and comprehensive presentation of the causal continuum through conventional and ultimate types of the ground nature, the method or path continuum by discussing the six limbs of yogic applications in Kālacakra, and the resultant state by discussing its nature, cause, duration, forms and qualities. Theg pa chen po rgyud bla ma'i bstan bcos legs par bshad pa An extensive explanatory commentary on the the Ultimate Continuum by one of the major scholastic voices of the Sakya school. As Bernert states, "Refuting, on one hand, the notion that Buddha-nature is synonymous with mere emptiness, and on the other that the mind is inherently endowed with the Buddha qualities, Rongtön argues for an understanding of Buddha-nature that embraces both aspects of the nature of mind: cognizance and emptiness." (Christian Bernert. Perfect or Perfected? Rongtön on Buddha-Nature, 2018. Dam pa'i chos dgongs pa gcig pa'i 'grel chen snang mdzad ye shes sgron me Dorje Sherab's extensive commentary on the Sacred Teaching on the Single Intention (Dam chos dgongs pa gcig pa), one of the core texts of the Drikung Kagyu tradition that is reported to be the oral teachings of Jikten Gönpo that were written down and edited together by his student Sherab Jungne. De bzhin gshegs pa'i snying po bstan pa'i bstan bcos kyi mchan 'grel An annotated commentary written by the fifteenth Karmapa on the Third Karmapa's verses on buddha-nature, The Treatise on Pointing Out the Tathāgata Heart. Springs yig bdud rtsi'i thig le Instruction by Ngok Lotsāwa Loden Sherab written as a letter of advice on Buddhist practice framed as a formal correspondence to one Gatön Sherab Drak and other monks. Ngok Lotsāwa covers many topics in his advice from thinking of death and impermanence, cultivating enthusiasm, compassion, bodhicitta, etc., following the discipline and good teacher to cultivating the crop of Buddha's qualities having moistened the seed of buddha-nature by the rain of learning coming from the cloud of one's master. He advises monks to follow the words of Nāgārjuna and understand the notion of emptiness beyond existence and non-existence. Mahāyānasūtrālaṃkārakārikā In Sanskrit, the “Ornament for the Mahāyāna Sūtras”; one of the Five Dharma Treatises of Maitreya (byams chos sde lnga) said to have been presented to Asaṅga by the bodhisattva Maitreya in the Tuṣita heaven. Written in verse, the text offers a systematic presentation of the practices of the bodhisattva from the standpoint of the Yogācāra school and is one of the most important of the Indian Mahāyāna śāstras. Its twenty-one chapters deal with (1) the proof that the Mahāyāna sūtras are the word of the Buddha; (2) taking refuge in the three jewels (ratnatraya); (3) the lineage (gotra) of enlightenment necessary to undertake the bodhisattva path; (4) the generation of the aspiration to enlightenment (bodhicittotpāda); (5) the practice of the bodhisattva; (6) the nature of reality, described from the Yogācāra perspective; (7) the attainment of power by the bodhisattva; (8) the methods of bringing oneself and others to maturation; (9) enlightenment and the three bodies of a buddha (trikāya); (10) faith in the Mahāyāna; (11) seeking complete knowledge of the dharma; (12) teaching the dharma; (13) practicing in accordance with the dharma; (14) the precepts and instructions received by the bodhisattva; (15) the skillful methods of the bodhisattva; (16) the six perfections (pāramitā) and the four means of conversion (saṃgrahavastu), through which bodhisattvas attract and retain disciples; (17) the worship of the Buddha; (18) the constituents of enlightenment (bodhipākṣikadharma); (19) the qualities of the bodhisattva; and (20-21) the consummation of the bodhisattva path and the attainment of buddhahood. (Source: The Princeton Dictionary of Buddhism, p. 514) 'od gsal snying po'i don One of a series of short texts by the Kadam scholar Kyotön Mönlam Tsultrim, which represent an intersection between the works of Maitreya, particularly the Ratnagotravibhāga, and the practical instructions of Mahāmudrā. Theg pa chen po rgyud bla ma'i bsdus pa'i don Phyag rgya chen po lnga ldan rtogs pa'i mgur Dam chos yid bzhin gyi nor bu thar pa rin po che'i rgyan One of Gampopa's most enduring works. It was one of the first "stages of the path" (lam rim) texts to be written by a Tibetan, after the genre was introduced by Atiśa through his famous composition Bodhipathapradīpa, The Stages of the Path to Enlightenment. 'phags pa dgongs pa zab mo nges par 'grel pa'i mdo rgya cher 'grel pa Wǒnch'ǔk's commentary to the Saṃdhinirmocanasūtra was extremely popular in the Chinese outpost of Dunhuang, where Chos grub (Ch. Facheng; c. 755–849) translated it into Tibetan during the reign of King Ral pa can (r. 815–838). Only nine of the ten rolls of the commentary are still extant in Chinese; the full text is available only in its Tibetan translation, which the Tibetans know as the "Great Chinese Commentary" (Rgya nag gi 'grel chen) even though it was written by a Korean. (Source: "Wǒnch'ǔk." In The Princeton Dictionary of Buddhism, 996–97. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.) Theg pa chen po rgyud bla ma'i bstan bcos kyi bsdus pa'i don Grub mtha' mdzod This book is among the Seven Treasures Longchenpa composed. The Seven Treasures today represent the best Tibetan literary collection for the systemisation of the Dzogchen tradition. In his Treasury of Tenet Systems, Longchenpa carries a detailed exegesis of the buddha-nature in chapter 4 on the spiritual gene required for the practice of Mahāyāna path. He cites several sūtras and many critical verses from the Ultimate Continuum, on which he comments to make clear his interpretation of buddha-nature teachings. He considers buddhahood as being identical with buddha-nature latent in all sentient beings and argues that buddhahood is a result which is revealed rather than a fruit which is cultivated and produced. Thus, all qualities of the Buddha are primordially present in the nature of all sentient beings. Rgyud bla ma'i dka' 'grel gnad kyi zla 'od Rgyud bla ma'i 'grel pa Ti ka nyi 'od gsal ba Rgyud bla ma'i bsdus don rton pa bzhi ldan mkhas pa dga' byed Rgyud bla ma'i 'grel pa rton pa bzhi ldan mkhas pa dga' byed A commentary on the the Ultimate Continuum containing word by word explanation as well as scriptural citations, the author critiques both the understanding of Buddha-Nature as mere emptiness of non-implicative negation and as absolute reality. Byams pa dang 'brel chos kyi byung tshul Rgyud bla ma'i spyi don This is a short treatise from the collection of bka' gdams gsung 'bum phyogs bsgrigs which was recently published containing books from Drepung Nechu library. Although the compilers attributed this work to Lochen Kyapchok Palzang, there is no colophon to confirm it. The work discusses the adamantine and luminous nature of Buddha-Nature. Theg pa chen po rgyud bla ma'i 'grel pa dgongs pa nges gsal Theg pa chen po rgyud bla ma'i zin bris byams mgon gyi dgongs pa phyin ci ma log pa Rgyud bla ma'i sa bcad mtshungs med legs bshad An outline of the Ultimate Continuum attributed to Lochen Kyapchok Palzang has verses in the beginning and end written with play of words used in a difficult poetic compositions. The outlines divides the main text into three sections, unlike most other outlines which presents the Ultimate Continuum in four sections. Rgyud bla ma'i bstan bcos gsal byed This is a commentary on the Ultimate Continuum which was discovered in the Nechu library in Drepung monastery recently. Although the compilers of the bKa' gdams gsung 'bum phyogs bsgrigs have attributed this to Lochen Kyapchok Palzang, the commentary does not have the same outline as the one said to have been authored by him. It also presents interpretations which align with the interpretations of Gyaltsap. Thus, it is possible the commentary is by a later Geluk author but nothing can be confirmed as the book has no colophon. Rgyud bla ma'i gsal byed bsam mi khyab pa'i yi ge This text, published as part of the bka' gdams gsung 'bum phyogs bsgrigs, is attributed to Lochen Kyapchok Palzang. It was found in the Nechu Lhakhang library in Drepung monastery. However, the text does not have a colophon and the content points to an earlier author named Chöshe, who was a disciple of Zulphowa. Presenting an early version of other-emptiness, this treatise presents different topics of advanced meditation based on the Ultimate Continuum. At the end of the text, one finds an account of how the teachings were passed down from Maitrīpa to Kashmir and then through the Tsen contemplative lineage. The account is almost identical to the account found in Kyotön Monlam Tsultrim's work with minor variations. Bde gshegs snying po la bstod pa dad gus kyi gter chen po Verses of praise to sugatagarbha, or buddha-nature, composed by Dölpopa. Mdo sde rgyan dang rgyud bla ma spyod 'jug rnams kyi 'grel TIk+ka gi dbu zhabs kyi tshigs bcad Bde gshegs snying po'i bkra shis Verses of benediction to invoke the auspiciousness of sugatagarbha composed by Dölpopa. Rgyud bla ma'i bstan bcos kyi 'grel mchan Chos kyi dbyings su bstod pa zhes bya ba'i bstan bcos rnam par bshad pa chos kyi dbyings rnam par nges pa In this commentary on Nāgārjuna's Dharmadhātustava, the renowned Sakya scholar Śākya Chokden reasons that he wrote this commentary because many scholars misunderstand dharmadhātu or sphere of reality to be mere emptiness that is non-implicative negative and do not understand that it has a luminous aspect of awareness. Theg pa chen po rgyud bla ma'i don gyi snying po gsal byed kyi snang ba chen po An articulate synopsis of the seven vajra points in the Ultimate Continuum based on mainstream Geluk interpretation. Chone Drakpa Shedrup makes a clear distinction between the naturally abiding spiritual and the developed spiritual gene identifying the former with the emptiness of the mind and the latter with spiritual qualities such as compassion, renunciation and mind of awakening. Phyag rgya chen po'i man ngag gi bshad sbyar rgyal ba'i gan mdzod In his exposition of the Mahāmudrā view in the Phyag chen rgyal ba’i gan mdzod, Padma dkar po adopts Yang dgon pa’s famous distinction between the mahāmudrā in the modes of abiding (gnas lugs phyag chen) and error ( ’khrul lugs phyag chen) as an interpretive schema both for [1] clarifying the doctrine of the unity or nonduality of the two truths—which he takes as a central doctrine of the Madhyamaka, Mantrayāna and ’Brug pa Bka’ brgyud traditions—and [2] criticizing the rival Jo nang account of reality which posits the conventional and ultimate as two great kingdoms that have nothing in common. (Source: Mahamudra and the Middle Way - Vol. 2, 157.) Rang stong dang gzhan stong gi khyad par cung zad brjod pa tshul gnyis rnam gsal lung rigs sgron me Theg pa chen po rgyud bla ma'i zin bris tI kA A very clear commentary on the Ultimate Continuum by Taglung Choje according to the title page, the treatise presents a brief history of the teachings on the Ultimate Continuum and follows the meditative tradition from Tsen Khawoche. The authors also cites and critiques some Tibetan interpretations and is perhaps unique in arguing Dhammakāya pervades all phenomena and not just sentient beings. Theg pa chen po rgyud bla ma'i bstan bcos kyi mchan 'grel Rgyud bla ma'i bsdus don rin chen sgron me A commentary on the Ultimate Continuum composed by the Gelukpa master Yeshe Gyatso in 1992 in Chentsa Mani temple in Qinghai province, this concise and clear work generally follows the interpretations of Gyaltsap Darma Rinchen. Gzhan stong lta khrid A brief summary of the three natures (trisvabhāva / rang bzhin gsum) of the Yogācāra school that was reportedly reproduced from a manuscript of the writings of Tsen Khawoche and included in the One Hundred and Eight Instructions of the Jonang (Jo nang khrid brgya), that was edited together by Kunga Drolchok. If reports of its provenance are correct, then it would likely be the earliest appearance in a Tibetan work of the terms other-emptiness (gzhan stong) and Great Madhyamaka (dbu ma chen po). Rgyud bla ma'i 'grel bka' 'khor lo tha ma'i gsal byed Theg pa chen po rgyud bla ma'i bstan bcos zhes bya ba'i mchan 'grel gyi mchan bu Bka' bsdu bzhi pa'i don bstan rtsis chen po The seminal work of Dölpopa often simply referred to as the Fourth Council. Structured around the notion of four eons drawn from the Kālacakra Tantra, it is one of the primary sources for Dölpopa's presentation of his other-emptiness (zhentong) philosophy. Rgyud bla ma'i 'grel ba rin po che'i snang ba Composed by Dhondup Rinchen, the first teacher of Tsongkhapa, this clear and moderate-size commentary presents an interpretation of Buddha-Nature as reality which has latent qualities of the Buddha. Thus, Dhondup Rinchen's interpretations differs from the position held by his student Tsongkhapa and the latter's followers. He refutes the position held by earlier Tibetan scholars, which one finds later adopted by the Gelukpa tradition. Theg pa chen po rgyud bla ma'i bstan bcos kyi tshig 'grel thub bstan yar rgyas A clear commentary on the Ultimate Continuum composed by the 20th century Gelukpa scholar Muge Samten at the request of Lobzang Tashi, it is based on the commentary by Gyaltsap Je. The work is incomplete due to the author's illness. Dpon byang ba'i phyag tu phul ba'i chos kyi shan 'byed A lengthy polemical work by Dölpopa that addresses various disputed philosophical positions. Pön Jangpa sent Dolpopa some polemical writings with a measure of gold as gift asking him to send him response. In response, Dölpopa wrote this treatise explaining how self-emptiness as many Tibetan scholars understood is not the ultimate truth but buddha-nature endowed with buddha qualities is. Theg pa chen po rgyud bla ma'i tshig don rnam par bshad pa rin chen sgron me This is a commentary on Ratnagotravibhāga by the 69th Je Khenpo of Bhutan, Gendun Rinchen. The commentary was composed in 1983 at the request of his students when he was giving lectures on Ratnagotravibhāga in the Maitreya Temple at Phajoding, Bhutan. It is most likely the first commentary by a Bhutanese scholar. The author claims to have based his commentary on the annotated commentary of Khenpo Zhenga while also including the best of other commentaries by Tibetan masters. Theg mchog shin tu rgyas pa'i dbu ma chen po rnam par nges pa'i rnam bshad zin bris dbu phyogs legs pa A collection of explanatory notes on Tāranātha's Theg mchog shin tu rgyas pa'i dbu ma chen po rnam par nges pa compiled by his disciple Yeshe Gyamtso, the book presents in detail the concepts of the Middle Way, the understanding of the ground, general phenomenology, Buddhist theories of consciousness and Mahāyāna path leading to Buddhahood, which is considered to be a quality latent in all sentient beings obscured by adventitious afflictions. The notes on the last two chapters were either not written or lost. Lobsang Chogdrub Gyatso added the commentary on the last two chapters in 1894. Rgyud bla ma'i bstan bcos kyi rnam bshad bde gshegs snying po'i mdzes rgyan Phyi nang grub mtha'i rnam bzhag gi bsdus don blo gsal yid kyi rgyan bzang A condensed presentation of the tenets of Buddhist and Non-Buddhist philosophical systems by a modern Jonang scholar. This treatise presents the main advocates, the main literary sources, the view or ground reality, the practice on the path and resultant states. The highest Buddhist tenet system, the Mādhyamika school, is divided into the rangtong or the self-emptiness sub-school and the zhentong or the other-emptiness sub-school. Dpal dus kyi 'khor lo'i chos bskor gyi byung khungs nyer mkho Tāranātha's history of the Kālacakra teachings. Theg pa chen po rgyud bla ma'i dka' gnad kyi mtha' dpyad mun sel This commentary is included in the fourth set of bKa' gdams gsung 'bum phyogs bsgrigs but the name of the author is partially erased and not clear. The author was a student of one Sonam Zangpo and Palden Gyaltsen and the commentary was written in Sakya. Using dialectical arguments, the author discusses the crucial points in the Ultimate Continuum to present a very clear interpretation of Buddha-Nature in the tradition of zhentong. Theg pa chen po rgyud bla ma'i TIk+ka de nyid snang ba Theg pa chen po rgyud bla ma'i bstan bcos kyi mchan 'grel legs bshad thogs med zhal lung A commentary on the Ultimate Continuum by living master Seventh Drikung Chetsang, it follows the mainstream Kagyu interpretation of Buddha-Nature as a union of emptiness and luminosity endowed with latent qualities of the Buddha. He rejects both the understanding of Buddha-Nature as emptiness of mere negation and an absolute and truly existent entity. The commentary was finished in 2008, probably in Lhasa, and he also wrote a long preface underscoring the importance of studying the Ultimate Continuum in the Kagyu tradition to its publication in 2017. Chen po gzhan stong gi lta ba dang 'brel ba'i phyag rgya chen po'i smon lam gyi rnam bshad nges don dbyings kyi rol mo A clear explanation of the Third Karmapa Rangjung Dorje's famous Mahāmudrā Aspiration Prayer in colloquial Tibetan by a leading contemporary Karma Kagyu master Sangay Nyenpa Rinpoche. Phyag rgya chen po gsal bar byed pa'i bstan bcos tshangs pa'i 'khor los gzhan blo'i dregs pa nyams byed In this book, Śākya Chokden seeks to explain the luminous nature of the mind which he says is also popularly given the name Mahāmudrā in Tibet (སེམས་ཀྱི་རང་བཞིན་འོད་གསལ་ལ།། ཕྱག་རྒྱ་ཆེན་པོའི་མཚན་གསོལ་ནས། །གངས་ཅན་ལྗོངས་སུ་ཆེར་གྲགས་པ། །དེ་ཉིད་མདོ་ཙམ་གསལ་བར་བྱ།།). In elucidating the Mahāmudrā advocated by Gampopa, he presents a detailed explanation of it by pointing out that the Mahāmudrā in this context is the luminous nature of the mind, which is common to all Mahāyāna traditions, and the one which is explicitly taught in the works of Maitreya, particularly in the Ultimate Continuum. This nature is totally obscured or tainted in the ground phase (གཞི་དུས་མ་དག་པ་), partially tainted or obscured at the path phase (ལམ་དུས་ཕྱོགས་གཅིག་དག་པ་) and fully purified at the fruition phase (འབྲས་དུས་ཐམས་ཅད་དག་པ་). He writes that the basic element of buddha nature is the ground to be purified, the stains to be removed are nine-fold perhaps referring to the nine analogies used to illustrate how buddha-nature is obscured by the afflictive emotions, the antidote which purifies is the discernment of buddha-nature and the final result the perfection of purity, self and bliss. A resemblance of the final result is already perceived on the Path of Seeing, and such experience of buddha nature is said to be the seeing of Mahāmudrā. He states that Mahāmudrā in this context is not the emptiness of non-implicative negation as argued in the scholastic writings of Nāgārjuna but what is taught in the writings of Maitreya, or the definitive ultimate reality taught in the Third Turning after having taught self-emptiness in the Middle Turning. He then explains how such nature is actualized through meditation by removing the dualistic conceptual thoughts and emotions which are included in the eight types of consciousness that characterize the three realms of cycle of existence. In the final section, he refutes several misunderstanding and criticism concerning Mahāmudrā and argues that this Mahāmudrā cannot be realized merely through conceptual reasoning but through practice of non-mentation with the help of instructions which points out the nature of the mind and devotion to guru. Intellectual study and single-pointed concentration are not prerequisites for the experience of Mahāmudrā. He adds that positing the emptiness, which is a non-implicative negation after a reductionist analysis, as Mahāmudrā is not in accordance with the Ultimate Continuum or the purport of the hymns by Saraha. Theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel ba rigs khams bde gshegs snying po'i me long Sdom pa gsum rnam par nges pa'i 'grel pa legs bshad ngo mtshar dpag bsam gyi snye ma Minling Lochen's voluminous commentary on Ngari Paṇchen's Ascertaining the Three Vows. Nges don phyag rgya chen po'i smon lam The Mahamudra Prayer by the Third Karmapa Rangjung Dorje is a short yet thorough and profound text which presents all the essential points of Mahamudra teaching in terms of view, practice, and fruition. It is a classic that, especially in the tradition of the Karma Kagyu school of Tibetan Buddhism, has been and is widely used whenever a disciple is given a first introduction into Mahamudra. The Third Karmapa shows how to recognize our ultimate potential as a buddha. (Source: Shambhala Publications) Theg pa chen po'i bstan bcos rgyud bla ma'i 'grel pa A commentary on the Ratnagotravibhāga by the famed scholar Bodong Paṇchen Chokle Namgyal. He considers this text a connector between sūtra and mantra traditions and argues that buddha-nature does not possess the qualities of the Buddha but is luminous and pure by nature. Nges don dbu ma chen po'i tshul rnam par nges pa'i gtam bde gshegs snying po'i rgyan In this work on Great Madhyamaka, the Ornament of Sugatagarbha, Getse Mahāpaṇḍita discusses the different tenet systems and their brief history and aligns them to the three Turnings of the Wheel of Dharma. He delves into discussion of Madhyamaka and includes both traditions from Nāgārjuna and Asaṅga was Middle Way. He introduces the term coarse outer Middle Way (རགས་པ་ཕྱིའི་དབུ་མ་) to refer to the Mādhyamika tradition which focusses on emptiness as taught in the Perfection of Wisdom sūtras and the subtle inner Middle Way (ཕྲ་བ་ནང་གི་དབུ་མ་) to refer to the teachings on buddha-nature in the last Turning. Getse Mahāpaṇḍita underscores how buddha nature, the innate nature of the mind, or the self cognising awareness is the ultimate reality. He highlights the Great Madhyamaka of other-emptiness as the ultimate truth and identifies that with the final message of the Kālacakra, Mahāmudrā and Dzogchen teachings as well as the final intent of the great masters. Pradīpoddyotana-nāma-ṭīkā A commentary on the Guhyasamāja Tantra attributed to Candrakīrti. This extensive commentary on Guhyasamāja Tantra discusses the six hermeneutic strategies of provisional and ultimate meaning, literal and non-literal reading, and interpretable or non-interpretable meaning. It also highlights the natural state of all phenomena such as five aggregates and five elements as enlightened buddhas, and described the innate mind as luminous and endowed with qualities of enlightenment. The commentary is said to have been written relying on instructions passed down from Nāgārjuna who is said to have been prophesied in the Descent to Laṅka Sūtra to be a promoter of the higher yoga tantras. If one accepts the author of this text to be Candrakīrti, who is the Mādhyamika author of the Madhyamakāvatāra, as tradition has it, then it is evident he adopted here a position on buddha-nature which is different from the one in Madhyamakāvatāra, where his focus is on establishing all things as emptiness, and he argues the sūtras advocating buddha-nature are provisional teachings to lead those beings scared of non-self. In this text, the author accepts the nature of all things to be enlightened, and he argues that 'sentient beings are the base of all buddhas because they possess buddha-nature'(རྒྱལ་བ་ཀུན་གྱི་གནས་ནི་སེམས་ཅན་ཐམས་ཅད་དེ། དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་ཅན་ཡིན་པའི་ཕྱིར་རོ། །). Traditional scholars would generally explain such a shift in philosophical stance as context-based and not see it as a contradiction or inconsistency. In the context of Guhyasamāja tantra, Candrakīrti could be said to have accepted the concept of buddha-nature as innate enlightenment. Madhyamakāvatāra Madhyamakāvatāra. (T. Dbu ma la 'jug pa). In Sanskrit, "Entrance to the Middle Way" (translated also as "Supplement to the Middle Way"); the major independent (as opposed to commentarial) work of the seventh-century Indian master Candrakīrti, who states that it is intended as an avatāra (variously rendered as "primer," "entrance," and "supplement") to Nāgārjuna's Mūlamadhyamakakārikā. The work is written in verse, to which the author provides an extensive prose commentary (bhāṣya). The work is organized around ten "productions of the aspiration to enlightenment" (bodhicittotpāda), which correspond to the ten stages (bhūmi) of the bodhisattva path (drawn largely from the Daśabhūmikasūtra) and their respective perfections (pāramitā), describing the salient practices and attainments of each. These are followed by chapters on the qualities of the bodhisattva, on the stage of buddhahood, and a conclusion. The lengthiest (comprising approximately half of the work) and most important chapter of the text is the sixth, dealing with the perfection of wisdom (prajñāpāramitā). This is one of the most extensive and influential expositions in Indian literature of Madhyamaka philosophical positions. In it, Candrakīrti provides a detailed discussion of the two truths—ultimate truth (paramārthasatya) and conventional truth (saṃvṛtisatya)—arguing that all things that have these two natures and that conventional truths (which he glosses as "concealing truths") are not in fact true because they appear falsely to the ignorant consciousness. He also discusses the crucial question of valid knowledge (pramāṇa) among the unenlightened, relating it to worldly consensus (lokaprasiddha). The sixth chapter also contains one of the most detailed refutations of Yogācāra in Madhyamaka literature, treating such topics as the three natures (trisvabhāva), the foundational consciousness (ālayavijñāna), and the statements in the sūtras that the three realms of existence are "mind-only" (cittamātra). This chapter also contains Candrakīrti's most famous contribution to Madhyamaka reasoning, the sevenfold reasoning designed to demonstrate the absence of a personal self (pudgalanairātmya). Adding to and elaborating upon a fivefold reasoning found in Nāgārjuna's Mūlamadhyamakakārikā, Candrakīrti argues that the person does not intrinsically exist because of it: (1) not being the aggregates (skandha), (2) not being other than the aggregates, (3) not being the basis of the aggregates, (4) not depending on the aggregates, (5) not possessing the aggregates, (6) not being the shape of the aggregates, and (7) not being the composite of the aggregates. He illustrates this reasoning by applying it to the example of a chariot, which, he argues, is not to be found among its constituent parts. The sixth chapter concludes with a discussion of the sixteen and the twenty forms of emptiness (śūnyatā), which include the emptiness of emptiness (śūnyatāśūnyatā). The work was the most widely studied and commented upon Madhyamaka text in Tibet among all sects, serving, for example, as one of the "five texts" (zhung lnga) that formed the Dge lugs scholastic curriculum. The work is preserved only in Tibetan, although a Sanskrit manuscript of verses has been discovered in Tibet. (Source: "Madhyamakāvatāra." In The Princeton Dictionary of Buddhism, 489. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.) Zab mo nang don Rang byung's most famous, and perhaps most difficult work is yet another verse text, his Zab mo nang don, on the Anuttarayogatantras. This eleven-chapter work is thirty-two folios in length. According to a colophon provided by Kong sprul, it was written in the Water Male Dog year, 1322, at Bde chen steng. The colophons to the present redactions say only that it was written in the Dog Year. (Source: Schaeffer, K., The Enlightened Heart of Buddhahood, p. 16) Shes bya kun la khyab pa'i mdzod In Tibetan religious literature, its ten books stand out as a unique masterpiece embodying the entire range of Buddhist teachings as they were preserved in Tibet. In his monumental work, Jamgön Kongtrul presents an encyclopedic account of the major lines of thought and practice that comprise Tibetan Buddhism. (source: Tsadra Foundation's Treasury of Knowledge Series) Nges don gyi lta sgom nyams su len tshul ji lta bar ston pa rdo rje'i mdo 'dzin An overview of the views of Dzogchen, Mahāmudrā, and Madhyamaka and the methods of applying them in practice, with particular attention given to the ways in which these three converge. De bzhin gshegs pa'i snying po bstan pa'i bstan bcos The Third Karmapa's treatise on buddha-nature written in verse, which is essentially a synopsis of the Uttaratantra. According to Schaeffer, "This verse text (De bzhin gshegs pa'i snying po gtan la dbab pa, or De bzhin gshegs pa'i snying po bstan pa) blends scriptural quotations from both sūtra and tantra with Rang byung's own words, creating an evocative picture of the relation between the primordially pure enlightened state- symbolized by the Enlightened Heart (snying po)- human existence, and Buddhahood. While Rang byung has relied heavily on the Ratnagotravibhāgaśāstra, (known in Tibet as the Uttaratantra, or Rgyud bla ma), the syncretism of various strands of Mahāyāna and Vajrayāna apparent in the text is particular to Tibet. Tathāgatagarbha, Madhyamaka, Yogācāra, Mahāmudrā, and Annuttarayogatantra all coalesce in this work, which is a testament to the hundreds of years of appropriation and synthesis of Indian and Tibetan Buddhist thought that preceded it. - Kurtis Schaeffer, from the introduction to The Enlightened Heart of Buddhahood. Mnyam med dwags po'i chos bzhir grags pa'i gzhung gi 'grel pa snying po gsal ba'i rgyan A detailed commentary on Gampopa's Four Dharmas (chos bzhi) instruction for fundamental Buddhist practice. The root verses containing the four dharma of Gampopa were written by his learned student from Laya, Jangchub Ngödup exactly according to how Gampopa taught, and the extensive commentary containing a rich array of citations and arguments was authored by Jangchub Ngödup himself. The topic four dharmas of Gampopa refers to the four points of making dharma practice a genuine dharma practice, making dharma progress on the path, dispelling confusion on the path, and see confusion as pristine wisdom. Mdo rgyud rin po che'i mdzod In 1838, Choying Tobden Dorje, a Buddhist yogi-scholar of eastern Tibet, completed a multivolume masterwork that traces the entire path of the Nyingma tradition of Tibetan Buddhism from beginning to end. Written by a lay practitioner for laypeople, it was intended to be accessible, informative, inspirational, and above all, practical. Its twenty-five books, or topical divisions, offer a comprehensive and detailed view of the Buddhist path according to the early translation school of Tibetan Buddhism, spanning the vast range of Buddhist teachings from the initial steps to the highest esoteric teachings of great perfection. (Source: Shambhala Publications) Chos kyi 'khor lo legs par gtan la phab pa theg pa chen po'i tshul 'ong ges zhus pa These are teachings delivered by Drikung Kagyu master Jikten Sumgön that includes an account of the twelve great events of the buddha and the detailed explanation of the three turnings of the wheel of dharma and written down by his student Onge. The text also contains a praise of the Ultimate Continuum as containing the gist of the third wheel. Dam pa'i chos dgongs pa gcig pa'i rnam bshad lung don gsal byed legs bshad nyi ma'i snang ba Rikdzin Chökyi Drakpa's extensive commentary on the Sacred Teaching on the Single Intention (Dam chos dgongs pa gcig pa), one of the core texts of the Drikung Kagyu tradition that is reported to be the oral teachings of Jikten Gönpo that were written down and edited together by his student Sherab Jungne. De bzhin gshegs pa'i snying po bstan pa'i bstan bcos kyi rnam 'grel rang byung dgongs gsal Kongtrul's commentary on the Third Karmapa's short verse synopsis of the Uttaratantra, The Treatise on Pointing Out the Tathāgata Heart. As he states in the opening of the text: "The Omniscient Victor spoke about [this Heart] in the collection of the sūtras of the final definitive meaning and in the very profound collection of tantras in an unconcealed and clear way. The illustrious sons of this victor, such as the mighty lords of the tenth bhūmi, the regent Ajita and Avalokiteśvara, as well as the mahāsiddha Saraha and his heirs, noble Nāgārjuna, venerable Asaṅga, and others commented on it as being [the Buddha's] direct and straightforward intention. The way of being of the very profound actuality of this Heart does not fit within the scope of the minds of those who roam the [sphere of] dialectics. It was extensively illuminated by the second mighty sage, Rangjung Dorje, the charioteer who was the first in the land of snow mountains to utter the unassailable great lion's roar of the Heart that is the definitive meaning. The quintessence of all his excellent words is this Treatise on Pointing Out the Tathāgata Heart." Fo xing lun An influential text in East Asian on buddha-nature attributed in the Chinese canon to Vasubandhu. Though no Sanskrit recension nor Tibetan translation has ever been located it was reportedly translated into Chinese by Paramārtha in the 6th century. Much like the Awakening of Faith in the Mahāyāna, several modern scholars of East Asian Buddhism have surmised that the work may have been actually composed by Paramārtha. The Saṃdhigambhīranirmocanasūtratīkā composed by Wan tshik translated from Chinese to Tibetan by Gö Chodrub mentions this treatise about ten times. De bzhin gshegs pa snying po'i don rgya bod kyi mkhas pa'i bzhed srol ma 'dres par gsal bar byed pa'i zla gzhon In this treatise, a contemporary Geluk scholar Sönam Kunga presents the understanding of the spiritual gene or rigs according to the different Buddhist philosophical schools culminating in the theory of buddha-nature in the Mahāyāna and Vajrayāna traditions. He elaborates the transmission of buddha-nature teachings and the interpretation of buddha-nature in the four main schools of Tibetan Buddhism. Zab lam khrid kyi man ngag 'phrad tshad rang grol Thrangu Rinpoche met Khenpo Gangshar in the summer of 1957 when Khenpo Gangshar went to Thrangu Monastery in eastern Tibet. While there, Khenpo Gangshar gave these instructions, which are a distillation of the essential points ofthe practices of both mahamudra and dzogchen. Later they were written down, first in a very short form and then as the slightly longer text known as "Naturally Liberating Whatever You Meet." What makes them so beneficial for our time is that Khenpo Gangshar presents them in a way that is easy for anyone to understand and put into practice. (Source: Vivid Awareness, Translator's Introduction, pp. IX-X) Kun mkhyen jo nang pa chen po'i dgongs pa gzhan stong dbu ma'i tshul legs pa bshad mthar 'dzin gdung 'phrog A treatise on the Madhyamaka philosophy of Other-Emptiness (gzhan stong) as inherited from Dölpopa by the influential modern Jonangpa scholar Ngawang Tsoknyi Gyatso (1880-1940). Tsoknyi Gyatso explains the system of the ground, path and result in this text, followed by a synopsis of the Ultimate Continuum. Kun mkhyen jo nang pa'i bzhes dgongs dbu tshad kyi gzhung spyi dang gung bsgrigs te spyod pa'i spyi don rab gsal snang ba An explanation of the general meaning of the scriptures on Madhyamaka (dbu ma) and pramāṇa (tshad ma) by the influential modern Jonangpa scholar Ngawang Tsoknyi Gyatso (1880-1940). Dam chos dgongs pa gcig pa'i kar TIka chen mo The 8th Karmapa's commentary on the famous treatise, the Sacred Teaching on the Single Intention (Dam chos dgongs pa gcig pa) by Drikungpa master Jikten Gönpo. The Single Intention is a compendium of critical philosophical, soteriological, and moral positions taught by Jikten Gönpo and written down by his disciple and nephew Sherab Jungne. The text contains 150 critical vajra words (རྡོ་རྗེའི་གསུང་) in seven groups (ཚོམས་), along with another 47 appended points (ལྷན་ཐབས་). The root text composed by Sherab Jungne has seen several commentaries, including one by the first Drikung Chungtsang Chökyi Drakpa. This extensive commentary by the 8th Karmapa Mikyö Dorje is perhaps the only long commentary by Karma Kagyu master on the Single Intention. Dbu ma la 'jug pa'i rnam bshad dpal ldan dus gsum mkhyen pa'i zhal lung dwags brgyud grub pa'i shing rta The Eighth Karmapa's commentary on Candrakīrti's Madhyamakāvatāra (Entry into the Middle Way), presented as the oral instructions of the First Karmapa, Dusum Khyenpa. This extensive commentary covers the transmission of the teachings of Middle Way to Tibet, polemical discussions on the difference between Middle Way in sūtra and mantra traditions and the proper commentary on the root verses. The author also comments on Candrakīrti's interpretation of buddha-nature teachings as provisional. Sangs rgyas kyi snying po'i rnam bshad mdo rgyud snying po Chos dang chos ma yin par rnam par 'byed pa'i gtam chen po zab mor nang don 'khrul par ngo sprod par byed pa grub mtha'i spyi ching The Eight Karmapa's general outline of the tenets of the Sacred Teaching on the Single Intention (Dam chos dgongs pa gcig pa). Dbu ma'i byung tshul rnam par bshad pa'i gtam yid bzhin lhun po zhes bya ba'i bstan bcos A history of the Madhyamaka philosophy in India and Tibet written by Śākya Chokden between 1484-1490 in Lhasa with Kongtön Chökyi Gyaltsen as scribe. In this text, he defines what is a Middle Way and presents the transmission of different Middle Way thoughts. Gzhan stong dbu ma'i rnam gzhag snying por dril ba A brief overview of the philosophical positions and related terminology of other-emptiness (gzhan stong) Madhyamaka with an emphasis on the Jonang perspective developed by Dölpopa. Zab mo gzhan stong dbu ma'i brgyud 'debs Tāranātha's lineage supplication to the other-emptiness Madhyamaka tradition that was preserved by the Jonang school. Tāranātha traces the origin of the other-emptiness to the Buddha, who passed it down through Maitreya, Asaṅga, Vasubandhu to Maitripa or from Vasubandhu through Sthiramati, Guṇamāti, et al. to Maitrīpa, or from Buddha through Vajrapaṇi, Rahulabhadra, Nāgārjuna, Śabari, Maitrīpa, from Maitrīpa through Anandakīrti, Ratnakaraśānti, Sajjṇāna, Anandavajra, then in Tibet through Tsen Khawoche, et al. until Tāranātha. Theg pa chen po rgyud bla ma'i rnam bshad don dam rnam nges bsdus pa'i snying po'i snying po In his commentary [Gendun Özer] mentions that he composed it for his students who had requested that he write something that would differ from the "coarse explanation" (bshad nyog rtsing po) of the Uttaratantra offered by the "early commentators" (snga rabs pa) of the Kadam tradition. While Gendün Özer does not intend to succumb to a "coarse explanation" of the Indian treatise, he follows his early Kadam predecessors' exposition in terms of doctrinal position, even though his literary style is different, with numerous poetic verses of admiration. In this time period it is not surprising that he wrote the commentary primarily in consultation with Ngok's Tibetan translation (rngog 'gyur) of the Uttaratantra, but the author also used the translations made by Naktso and Patsap wherever necessary. (Source: Tsering Wangchuk. The Uttaratantra in the Land of Snows, 59.) Shōbōgenzō In Japanese, “Treasury of the True Dharma Eye”; the magnum opus of the Japanese Zen master Dōgen Kigen (1200-1253); the title refers to the Zen (C. Chan) school, which is considered to be the repository of the insights of the buddha Śākyamuni himself, transmitted through the lineage of the Chan patriarchs (zushi) starting with Mahākāśyapa... Dōgen’s oeuvre contains two works with this title...The second is a collection of essays written in Japanese, known as the Kana [viz., “vernacular”] Shōbōgenzō, which is the better known of the two and which will be the focus of this account. The Shōbōgenzō is a collection of individual essays and treatises that Dogen composed throughout his eventful career.... Six different editions of the Shōbōgenzō are known to exist: the “original” volume edited by Dōgen in seventy-five rolls, the twelve-roll Yōkōji edition, the sixty-roll Eiheiji edition edited by Giun (1253-1333), the eighty-four roll edition edited by Bonsei (d. 1427) in 1419, the eighty-nine roll edition edited by Manzan Dōhaku (1636-1715) in 1684 at Daishōji, and the ninety-five roll edition edited by Kōzen (1627-1693) in 1690 at Eiheiji. The seventy-five roll edition is today the most widely consulted and cited. Many of the essays were originally sermons delivered by Dōgen, such that some are written by him and others were recorded by his disciples. (Source: Princeton Dictionary of Buddhism, 810-811.) De bzhin gshegs pa'i snying po'i mdo'i 'grel pa snying po rab gsal Perhaps the first and only Tibetan commentary on the Tathāgatagarbhasūtra, Zhangtön Sonam Drakpa interprets the sūtra according to theory of Other-emptiness and also carries out refutation of those who identity Buddha-Nature with store-consciousness and consider Buddha-Nature sūtras as provisional teachings. Theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel pa byams mgon dgyes pa'i mchod sprin Rgyud bla rong ston 'grel pa'i kha skong Bde gshegs snying po'i skor zin bris Found among the rare old manuscripts from Kham area, these notes appear in vols. 44 and 45 of the collection. They discuss the three types of the Buddha element at three stages and also link them to the ground, path and resultant stages and other aspects of the Dzogchen system. Some of the notes are signed by one named Tsul but it is not clear who the Tsul is. Chos dbyings rnam par nges pa'i gter sgo brgya 'byed Lam rim chen mo Lam rim chen mo. In Tibetan, "Great Treatise on the Stages of the Path"; the abbreviated title for one of the best-known works on Buddhist thought and practice in Tibet, composed by the Tibetan luminary Tsong khapa Blo bzang Grags pa in 1402 at the central Tibetan monastery of Rwa sgreng. A lengthy treatise belonging to the lam rim, or stages of the path, genre of Tibetan Buddhist literature, the Lam rim chen mo takes its inspiration from numerous earlier writings, most notably the Bodhipathapradīpa ("Lamp for the Path to Enlightenment") by the eleventh-century Bengali master Atiśa Dīpaṃkaraśrījñāna. It is the most extensive treatment of three principal stages that Tsong kha pa composed. The others include (1) the Lam rim chung ba ("Short Treatise on the Stages of the Path"), also called the Lam rim 'bring ba ('"Intermediate Treatise on the States of the Path") and (2) the Lam rim bsdus don ("Concise Meaning of the Stages of the Path"), occasionally also referred to as the Lam rim chung ngu ("Brief Stages of the Path"). The latter text, which records Tsong kha pa's own realization of the path in verse form, is also referred to as the Lam rim nyams mgur ma ("Song of Experience of the Stages of the Path"). The Lam rim chen mo is a highly detailed and often technical treatise presenting a comprehensive and synthetic overview of the path to buddhahood. It draws, often at length, upon a wide range of scriptural sources including the Sūtra and śāstra literature of both the hīnayāna and Mahāyāna; Tsong kha pa treats tantric practice in a separate work. The text is organized under the rubric of the three levels of spiritual predilection, personified as "the three individuals" (skyes bu gsum): the beings of small capacity, who engage in religious practice in order to gain a favorable rebirth in their next lifetime; the beings of intermediate capacity, who seek liberation from rebirth for themselves as an arhat; and the beings of great capacity, who seek to liberate all beings in the universe from suffering and thus follow the bodhisattva path to buddhahood. Tsong kha pa's text does not lay out all the practices of these three types of persons but rather those practices essential to the bodhisattva path that are held in common by persons of small and intermediate capacity, such as the practice of refuge (śaraṇa) and contemplation of the uncertainty of the time of death. The text includes extended discussions of topics such as relying on a spiritual master, the development of bodhicitta, and the six perfections (pāramitā). The last section of the text, sometimes regarded as a separate work, deals at length with the nature of serenity (śamatha) and insight (vipaśyanā); Tsong kha pa's discussion of insight here represents one of his most important expositions of emptiness (śūnyatā). Primarily devoted to exoteric Mahāyāna doctrine, the text concludes with a brief reference to Vajrayāna and the practice of tantra, a subject discussed at length by Tsong kha pa in a separate work, the Sngags rim chen mo ("Stages of the Path of Mantra"). The Lam rim chen mo's full title is Skyes bu gsum gyi rnyams su blang ba'i rim pa thams cad tshang bar ston pa'i byang chub lam gyi rim pa. (Source: "Lam rim chen mo." In The Princeton Dictionary of Buddhism, 465-66. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.) Drang nges legs bshad snying po Dbu ma la 'jug pa'i rnam bshad dgongs pa rab gsal This work is perhaps the most influential explanation of Candrakīrti's seventh-century classic Entering the Middle Way (Madhyamakāvatāra). Written as a supplement to Nagarjuna’s Fundamental Verses on the Middle Way, Candrakīrti’s text integrates the central insight of Nagarjuna’s thought—the rejection of any metaphysical notion of intrinsic existence—with the well-known Mahayana framework of the ten levels of the bodhisattva, and it became the most studied presentation of Madhyamaka thought in Tibet. Completed the year before the author’s death, Tsongkhapa’s exposition of Candrakīrti's text is recognized by the Tibetan tradition as the final standpoint of Tsongkhapa on many philosophical questions, particularly the clear distinctions it draws between the standpoints of the Madhyamaka and Cittamatra schools. Written in exemplary Tibetan, Tsongkhapa’s work presents a wonderful marriage of rigorous Madhyamaka philosophical analysis with a detailed and subtle account of the progressively advancing mental states and spiritual maturity realized by sincere Madhyamaka practitioners. (Source: Thupten Jinpa, Illuminating the Intent, 2021.) Ri chos nges don rgya mtsho zhes bya ba mthar thug thun mong ma yin pa'i man ngag Dolpopa's seminal work considered to be the most definitive philosophical treatise of the Jonang tradition. It became famous as the crucial source for the presentation of his view of other-emptiness (zhentong). Legs bshad gser phreng Tsongkhapa's comprehensive treatise on both Maitreya's Abhisamayālaṃkāra and the commentary on this work by Haribhadra, the Abhisamayālaṃkāravrtti. Theg pa chen po rgyud bla ma'i bstan bcos legs bshad nyi ma'i 'od zer Dölpopa's commentary on the Uttaratantra, which, although it doesn't actually use the term "other-emptiness", is an important precursor and source to the formulation of his unique Zhentong view found in his seminal work Mountain Dharma: An Ocean of Definitive Meaning (ri chos nges don rgya mtsho). Bde gshegs snying po'i stong thun chen mo seng+ge'i nga ro Mipam lays out his view of buddha-nature in a short text called Lion's Roar: Exposition of Buddha-Nature, which draws on another of the five treatises of Maitreya, the Sublime Continuum. Here he presents three main arguments showing why all beings have buddha-nature. He also distinguishes his view of buddha-nature, which he portrays as the unconditioned unity of emptiness and appearance, from other traditions' views. Namely, he contrasts his view with traditions that maintain buddhanature as truly real and not empty (Jonang), traditions that hold buddhanature to be simply the mind's absence of true existence (Geluk), and traditions that maintain that the cognitive quality of buddha-nature—the element that is in unity with emptiness—is impermanent (a Sakya view). (Source: Duckworth, Douglas. Jamgön Mipham: His Life and Teachings. Boston: Shambhala Publications, 2011: p 58.) Theg chen rgyud bla ma'i gdams pa This work details instructions on the Ratnagotravibhāga that Maitrīpa reportedly received directly from Maitreya in a dream, which he then later retrieved, in actuality, discovering the text concealed within in a stūpa. Mönlam Tsultrim, the attributed Tibetan author of this work that lived centuries later, thus claims that he copied and edited this work from the original manuscript that was passed down in a lineage coming from Maitrīpa, himself. Vimalaprabhā A crucial commentary to the Kālacakra Tantra purported to have been written by Kalkī Śrī Puṇḍarīka, the fabled Second King of Shambhala also known as Kulika Puṇḍarīka, though in the Tibetan tradition the work is sometimes attributed to the Bodhisattva Avalokiteśvara whom Puṇḍarīka was considered to be an emanation of. In the Tibetan tradition it is counted among the Three Cycles of Bodhisattva Commentaries (Sems 'grel skor gsum), which are a trilogy of canonical commentaries attributed to the transcendent Bodhisattvas Vajrapaṇi, Vajragarbha, and Avalokiteśvara on the Cakrasamvara, Hevajra, and Kālacakra Tantras, respectively. 'da' ka ye shes kyi 'chi kha ma'i man ngag One of a series of short texts by the Kadam scholar Kyotön Mönlam Tsultrim, which represent an intersection between the works of Maitreya, particularly the Ratnagotravibhāga, and the practical instructions of Mahāmudrā. Ye shes kyi 'jog sa One of a series of short texts by the Kadam scholar Kyotön Mönlam Tsultrim, which represent an intersection between the works of Maitreya, particularly the Ratnagotravibhāga, and the practical instructions of Mahāmudrā. Gzhan stong dbu ma chen po'i lta khrid rdo rje zla ba dri ma med pa'i 'od zer Written at Dzamtang, a monastic city in southern Amdo that is the primary institutional base of the Jonang school, this work by the famed Kagyu scholar Jamgön Kongtrul is characterized by Brunnhölzl as "an eclectic blend of what could be called "Kagyü Shentong" (primarily based on Maitrīpa, the Third and Seventh Karmapas, and the Eighth and Ninth Situpas) and "Jonang Shentong" (based on Dölpopa and especially Tāranātha), as well as some elements of Śākya Chogden’s Shentong." Theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel ba gsal ba nyi ma'i snying po Dumowa Tashi Özer's commentary on the Uttaratantra that is based on the Third Karmapa’s topical outline or summary (bsdus don). Yon tan rin po che'i mdzod dga' ba'i char This is the root text of The Treasury of Precious Qualities, a famous treatise by Jikmé Lingpa, in which he expounds the entire Buddhist path, from the śrāvakayāna teachings up to the Great Perfection. The text has thirteen chapters:
The first nine chapters comprise the sūtra section, and the last four comprise the mantra section. You can download an English translation of the root text by the Padmakara Translation Group by clicking here. Dbu ma gzhan stong smra ba'i srol legs par phye ba'i sgron me In terms of its contents, the Lamp represents a digest of the Uttaratantra, discussing its seven vajra points. In particular, the text’s structure closely follows the first chapter of the Uttaratantra and RGVV, explaining the first four vajra points in detail. Thus, the Lamp refers to both the Uttaratantra and RGVV throughout, though each one is only quoted explicitly once. In addition, the text cites the Anūnatvāpūrṇatvanirdeśaparivarta, the Avataṃsakasūtra, and the Mahāyānasūtrālaṃkārabhāṣya (once each). It also refers to the Dharmadharmatāvibhāga, the Madhyāntavibhāga, the Kālacakratantra, and six verses from the Dharmadhātustava. (Karl Brunnhölzl. When the Clouds Part, 2015: p. 323.) Rgyud bla ma'i tshig don rnam par 'grel pa An early Tibetan commentary on the Uttaratantra, both the śāstra and the vyākhyā, that purports to represent the teachings passed on by the Kashmiri Parahitabhadra to his Tibetan student Marpa, though it is not entirely clear whether this refers to Marpa Dopa or Marpa Chökyi Lodrö, both of whom were important early Kagyu masters and translators that travelled south to receive teachings which they imported and propagated in Tibet. Nevertheless, the text follows more closely Indian commentarial styles and includes typical Mahāmudrā type instructions in its exegesis. Thus it is a prime example of the lineage that descends from Maitrīpa that came to dominate the Kagyu school's approach to the Uttaratantra in later generations. Bar do spyi'i don thams cad rnam pa gsal bar byed pa dran pa'i me long The Mirror of Mindfulness is a presentation of Tibetan Buddhist teachings on the endless cycle of experience, the four bardos — life, death, after-death, and rebirth. It is aimed at inspiring and helping the practitioner achieve liberation from deluded existence and awaken to complete enlightenment for the benefit of others. (Source: Rangjung Yeshe Publications) Theg pa chen po rgyud bla ma'i bstan bcos kyi rnam par bshad pa nges don rab gsal snang ba A detailed explanation of the Uttaratantra written by one of Dölpopa's chief disciples. Dam chos dgongs pa gcig pa One of the core texts of the Drikung Kagyu tradition that is reported to be the oral teachings of Jikten Gönpo that were written down and edited together by his student Sherab Jungne. Although not all manuscripts are alike, a beautiful reproduction from Garchen Stiftung (2015) that was studied by Dr. Jan-Ulrich Sobisch contains the following chapter topics:
Tathāgatahṛdayālaṃkāra Jñānavajra's commentary on the Laṅkāvatārasūtra, which is one of two Indian commentaries on the Sūtra that has survived only in Tibetan translation. Rgyud bla ma'i rnam bshad sngon med nyi ma sogs chos tshan bzhi Four works including an exegesis on the Uttaratantra by an important Sakya scholar known for taking, at times, controversial stances that challenged the philosophical positions of even his own school. These works, thus, represent a unique view of buddha-nature that is unconfined by the sectarian affiliations that otherwise dominated the Tibetan philosophical landscape. Theg pa chen po rgyud bla ma'i bstan bcos kyi mchan 'grel mi pham zhal lung Mipam's annotated commentary to the Uttaratantra, a commentarial style in which the root verses of the treatise are embedded in the text and are then explained word by word. This text overlaps significantly with his related work on this subject Lion’s Roar: Exposition of Buddha-Nature. Shes rab kyi pha rol tu phyin pa'i snying po'i mdo rnam par bshad pa sngon med legs bshad In this commentary on the Heart Sūtra, Tāranātha starts with the discussion of the different forms of Perfection of Wisdom in relation to the nature of phenomena, the path to enlightenment, the resultant state, and the doctrinal teachings which discuss the topic. He cites Dignāga to claim that the true Perfection of Wisdom is the resultant wisdom of the buddhas. However, the most important point he underscores is that the ultimate message of all three Turning of the Wheels and the Heart Sūtra is the great other-emptiness. All conventional phenomena are primordially empty of their own nature but the ultimate nature is only empty of other conventional phenomena but not empty of its own nature. This, he argues, is the ultimate truth, the reality and the intent of all buddhas. Commenting on the four statements on form and emptiness in the Heart Sūtra, he presents what he considers to be the interpretations among the proponents of the Mind Only (སེམས་ཙམ་པ་) and Naturelessness (ངོ་བོ་ཉིད་མེད་པར་སྨྲ་བ་), both of which are acceptable in certain contexts but do not capture the ultimate reality. The ultimate understanding, he reasons, must be obtained by putting the four statements in the context of the three characteristics (མཚན་ཉིད་གསུམ་). He goes on to explain how the four statements should be understood in relation to the imputed nature, the dependent nature and the consummate nature, through which one can grasp the meaning of the emptiness of that which is non-existent (མེད་པའི་སྟོང་པ་ཉིད་), the emptiness of that which is existent (ཡོད་པའི་སྟོང་ཉིད་), and the emptiness of true nature (རང་བཞིན་སྟོང་པ་ཉིད་) taught by Maitreya. Rgyud bla ma'i don bsdus bde gshegs snying po'i don gsal In this short work, the famous Sakya scholar Rendawa presents his interpretation of and positions on the main topics covered by the Ultimate Continuum. While summarising the text, he points out how buddha-nature is to be understood as the luminous nature of the mind, and not as an absolute nature separate from the luminous aspect of the mind. He argues that buddha-nature, which is present in all sentient beings, is endowed with the universal quality of luminosity of the mind but not with the specific enlightened qualities of the Buddha. Thus, employing the common hermeneutic tools of reference,་purpose and direct contradiction, he considered the teachings on buddha-nature to be provisional teachings, which are not to be taken literally. Phyir mi ldog pa seng ge'i nga ro Jamgön Kongtrul's commentary on the Uttaratantra which, according to Brunnhölzl, draws heavily from Dölpopa's work on the same subject. Over the course of time since Kongtrul's passing at the dawn of the 20th century up until the present this text has become the primary commentary to the Uttaratantra used in the Kagyu tradition. Rgyud bla ma'i sgom rim mi pham dgongs don This short text by Rongtön Sheja Kunrig contains instructions on how to put the topics contained in the Ultimate Continuum into actual practice. It is among the many practical instructions he has written pertaining to the classical texts which are widely studied in Tibetan scholarly centres. In the course of providing practical instructions, Rongtön makes clear his philosophical understanding of buddha-nature and his interpretation of the teachings on buddha-nature. Kun mkhyen chen pos mdzad pa'i grub mtha'i rnam bzhag don gsal gyi 'grel ba phyogs lhung mun sel This is a commentary by the Jonangpa scholar Ngawang Tsoknyi Gyatso on the treatise composed by Dolpopa entitled Illuminating the Topics of Tenet Systems. Dolpopa composed the treatise in verse for the Yuan emperor Toghon Temür, who invited Dolpopa to China but Dolpopa declined. Yet, he wrote the treatise for the emperor and he presents his theory of the Middle Way of Other-Emptiness. Ngawang Tsoknyi Gyatso provides a very clear and incisive commentary in prose for Dolpopa's verse text. Kun tu bzang po'i smon lam stobs po che The Powerful Aspiration Prayer of Samantabhadra comes from the dGongs pa zang thal or Penetrating Intent cycle of Dzogchen teachings by Rigdzin Gödem. The prayer explains how saṃsāra and nirvāṇa emerge from the same ground of primordial reality through awareness and unawareness. The cognitive glitch of dualistic clinging and ego-grasping is explained to have led to the many afflictive emotions and the corresponding resultant states of rebirth. The prayers instructs practitioners to rest in the natural state of the mind without attachment or aversion. The prayer is very widely chanted in the Himalayan communities. Rdzogs pa chen po sems nyid ngal gso'i 'grel pa shing rta chen po In his Relaxation in the Nature of Mind and its auto-commentary the Great Chariot, Longchenpa deals with buddha-nature in the opening verse while paying homage to the ultimate truth, in chapter 9 while discussing the generation-stage- and completion-stage practices, and in chapter 10 on the topic of wisdom which comprehends the ground reality free from the two extremes. He presents buddha-nature as the ground maṇḍala, which forms the basis of temporary confusion, while at the same time being the uncontrived, unborn, unchanging nature of the mind to be realized on the path. Ordinary beings do not perceive this buddha-nature, but bodhisattvas on the stages see it partially and the buddhas see it fully. Longchenpa blends the sūtra presentation of buddha-nature with the esoteric exposition of the spontaneous primordial ground in the tantras. He uses terms such as essence, element, spiritual gene, innate mind, pristine wisdom, vajra mind, primordial ground, the ultimate, ground gnosis, sphere of reality, Middle Way, nondual truth, thatness, Perfection of Wisdom, etc., to refer to the same luminous nature of mind which is buddha-nature. Yid bzhin mdzod kyi 'grel pa pad+ma dkar po The root text of the Treasury of Wishfulfilling Jewel along with its auto-commentary the White Lotus make up one of the main books among the Seven Treasures of Longchenpa. In chapter 1 of his Treasury of Wishfulfilling Jewel, he expounds the theory of buddha-nature as the primordial ground from which both nirvāṇa and saṃsāra arise. In chapter 18 he discusses the abiding nature of reality, which is the ultimate truth, and presents the experiences of saṃsāra as temporary illusions arising from adventitious misconception. Buddha-nature is understood to be the empty, luminous nature of things which abides as the ontic reality in all sentient beings and is free from all fabrications. Using the terms from the sūtras teaching buddha-nature and the Ultimate Continuum, he characterizes buddha-nature as the ultimate pure, eternal, blissful self. He considers the teachings on buddha-nature which form part of the third wheel as definitive teachings, which expound the same ground nature presented in both the sūtra and tantra literature. In summary, he writes in the Treasury of Wishfulfilling Jewel: འོད་གསལ་བདེ་གཤེགས་སྙིང་པོ་ལྷུན་གྲུབ་སྟེ། །སྟོང་གསལ་རིག་པ་དབྱེར་མེད་ཆོས་ཉིད་དོ།། The luminous buddha-nature is indivisible reality Which is spontaneous, empty, and clear awareness. His presentation on buddha-nature theory and associated practices in his writings became the most authoritative references which determine the interpretation of buddha-nature theory and practice in the Nyingma tradition to this day. De bzhin gshegs pa'i snying po bstan pa zhis bya ba'i bstan bcos kyi 'grel pa don gsal lung gi 'od zer Commentary by Sherab Rinchen on The Third Karmapa's treatise on buddha-nature, which is essentially a synopsis of the Uttaratantra. Sher snying gi tshig 'grel Tāranātha presents an interpretation of the Heart Sūtra in accordance with his philosophical espousal of the other-emptiness in this short word-for-word commentary. At the very outset, he states in this commentary that the main referent of the term Perfection of Wisdom is buddha-nature, the non-dual wisdom which is the true nature of all phenomena. This, he argues, is not empty of its nature. The Heart Sūtra sufficiently makes it clear that the five skandhas and other conventional phenomena are empty of their nature, but not buddha-nature or the ultimate truth. ‘Form is emptiness’ indicates that form is utterly non-existent and empty. ‘Emptiness is form’ indicates that emptiness, which is the ultimate reality, is what appears as form to ordinary beings. ‘Emptiness is not other than form’ shows there is no emptiness which exists separately from form but reality qua emptiness is rather the true nature of form. ‘Form is not other than emptiness’ states there is no real form that is different from emptiness in the ultimate sense, because emptiness qua reality exists whereas form doesn’t. 'phags ma shes rab kyi pha rol tu phyin pa'i snying po'i dka' 'grel 'gran zla med pa'i rgyal po tshig le'ur byas pa One of the Tāranātha's three commentaries on the Heart Sūtra, he presents the ultimate purport of the sūtras as being the ultimate other-emptiness. He comments on the sūtra and its transmission in verses, a very rare style for a work considered to be a commentary. Like his short word for word commentary and the detailed exegesis, this verse commentary explains the Heart Sūtra in accordance with the theories of other-emptiness. Tāranātha also claims he is unique in showing how the Heart Sūtra also captures the hidden themes of the eight topics discussed in some other longer versions of Perfection of Wisdom texts. The commentary was written when Tāranātha was 29 by Tibetan reckoning. Lung rigs gnyis kyis phyag rgya chen po'i bzhed tshul la 'khrul pa sel ba'i bstan bcos zung 'jug gru chen One of the three short texts on Mahāmudrā by Śākya Choden, this was written in response to a list of questions raised by a certain scholar named Karma Wangchuk Pel with regard to Sakya Paṇḍita’s critique of Neo-Mahāmudrā and Single White Remedy in his Distinguishing the Three Vows. He begins with a cogent presentation of Mahāmudrā covering its sources, the objective Mahāmudrā, the subjective Mahāmudrā, its synonyms, the actual Mahāmudra experience among sublime beings, the analogous Mahāmudrā understanding among ordinary practitioners, and the Mahāmudrā concept according to the philosophical and tantric schools. Following this, he delves into how some later followers of Sakya and Kagyu tradition do not fathom the understanding of their respective teachings. He also points out how the followers of Kadampa tradition have missed the important original teachings of Atīśa and founding fathers. In summary, Śākya Chokden underscores the point that there are two ways in which misconceptions are overcome: through an extrovert rational analysis and an introvert yogic contemplation. The Mahāmudrā tradition of Gampopa belongs to the latter category while the former includes the postulations of self-emptiness and other-emptiness. Theg chen rgyud bla ma'i don bsdus pa The first Tibetan commentary written on the Uttaratantra by the translator of the only extant Tibetan translation of the treatise. Furthermore, since the author is also the namesake of the Ngok tradition (rngog lugs) of exegesis of the Uttaratantra, known for its analytic take on the work, this text was highly influential in the conception of a uniquely Tibetan approach to the Uttaratantra and the notion of buddha-nature. Phyag rgya chen po'i shan 'byed ces bya ba'i bstan bcos The second work in Śākya Chokden's trilogy of short writings on Mahāmudra, he points out in this text a list of the five types of misinterpretation of the actual point of Mahāmudrā practice: 1. The emptiness posited through Mādhyamika reasoning. 2. The union of emptiness and bliss which fills the network of channels after tantric practice of consecration. 3. Experience of bare consciousness free from all mentation. 4. Non-apprehension of the mind either inside or outside, having colour and shape, etc. 5. The ground consciousness which is the cause of all experience. Śākya Choden states that none of these capture the profound, precise, effective Mahāmudrā technique of Gampopa, which is compared to the Single White Remedy, and explains how they are not the same as Gampopa’s Mahāmudrā. Śākya Chokden also distinguishes the Chinese Chan practice from Gampopa’s Mahāmudrā and goes on to explain their differences. He elaborates on the practice of Mahāmudrā through the four points of single-pointedness (རྩེ་གཅིག་), non-elaboration (སྤྲོས་བྲལ་), one taste (རོ་གཅིག་), and non-meditation (སྒོམ་མེད་). De bzhin gshegs pa'i snying po gtan la dbab pa'i bstan bcos mchan can This work is an edition of the Third Karmapa's Treatise on Pointing Out the Tathāgata Heart (De bzhin gshegs pa'i snying po bstan pa'i bstan bcos) embellished with interlinear annotations by the Fifth Shamarpa. Theg pa chen po rgyud bla ma'i ṭīkka Commentary on the Uttaratantra by a preeminent Geluk scholar that was a chief disciple of the school's founder, Tsongkhapa, as well as the Sakya scholar Rendawa Zhönu Lodrö, an outspoken critic of the treatise. Chos dbyings du ma ro gcig bde gshegs snying po'i yon tan can gyi mdo sde Dölpopa's responds to arguments against the theory that buddha-nature has the qualities of the buddha latent in it. He uses scriptural citations and reasonings to argue that the unconditioned buddha-nature must possess the qualities of the Buddha. Bde gshegs snying po gsal ba'i rgyan Butön's study on the theory of the tathāgatagarbha written in 1359. In this text he argues that the teachings on buddha-nature are of an expedient or provisional meaning, which is a position that is typical of the Sakya view as set forth by Sakya Paṇḍita and others. He backs up this position with citations from the Ghanavyūhasūtra, the Laṅkāvatārasūtra, the Śrīmālādevīsūtra, the Aṅgulimālīyasūtra, and the Ratnagotravibhāga. Theg pa chen po rgyud bla ma'i bsdus don This is an outline and synopsis of the Uttaratantra by Chapa, one of the early Kadam scholars of Sangpu Neutok Monastery. Dpal gsang ba 'dus pa'i rnam bshad rin po che'i gter mdzod bdun pa The Seventh Precious Treasury: An Explanation of Śrī Guhyasamāja is a treatise on the two stages of the path in the Guhyasamāja tradition and delineates the ultimate truth and reality in the context of the sūtra and tantras. It also carries out discussion of different Tibetan interpretations of ultimate truth and buddha-nature. The text is also given the titles Twenty-One Doors of Liberation and Sixty-three Distinctions of Tenet Systems of Oneself and Others. Stong thun gnad kyi zin thun Notes on Mipam's Lion’s Roar: Exposition of Buddha-Nature, by an influential 20th century Nyingma scholar that took great pains to uphold and further the legacy of Mipam's scholastic contributions. Bka' yang dag pa'i tshad ma zhes bya ba mkha' 'gro ma'i man ngag The text, Instructions of Ḍākiṇīs entitled Validity of the True Word (བཀའ་ཡང་དག་པའི་ཚད་མ་ཞེས་བྱ་བ་མཁའ་འགྲོ་མའི་མན་ངག) is one of the primary sources for Mahāmudrā meditation and six yogas of Naropas passed down through the Kagyu tradition. In this text, one finds the six dharmas of Tilopa (ཏི་ལི་ཆོས་དྲུག་) which are fundamental techniques for meditation to cultivate single-pointed concentration and non-conceptuality, and account of the six yogas of Naropa in some detail. The text is said to be teachings received by Tilopa from Vajradhara and then passed down through Naropa and Marpa who translated it into Tibetan. Tattvadaśaka In this work of ten verses on true reality, Maitrīpa presents the luminous nature of reality which is beyond any duality and apprehension. The text underscores the non-abiding and luminous nature of reality and how the instructions of the master is crucial for realising the authentic nature of Madhyamaka. Through this, Maitrīpa rules out that the True Aspectarian and False Aspectarian traditions of the Mind Only school and the scholastic Mādhyamika which do not rely on direct pith instructions of the guru can realise the true nature of reality. Chos dang chos nyid rnam par 'byed pa'i tshig le'ur byas pa'i 'grel pa ye shes snang ba rnam 'byed Mipam's commentary on the Dharmadharmatāvibhāga, one of the Five Dharma Treatises of Maitreya (byams chos sde lnga) said to have been presented to Asaṅga by the bodhisattva Maitreya in the Tuṣita heaven. Mahāyānottaratantraśāstraṭippaṇī One of only two extant Sanskrit commentaries to the Uttaratantra, the other being the pith instruction composed by Sajjana. However, this work seems to have not been translated into Tibetan and thus it had little, if any, influence on the development of the Tibetan exegesis of the Uttaratantra. Lta ba mdor bsdus pa A condensed explanation of the view of Mahāmudrā presented in verse. It is cataloged as an anonymous composition in the Derge Tengyur, however the closing line of the text attributes it to Nāropa, with the customary repetition of the title appearing as rje na ro pa'i lta ba mdor bsdus pa. Rgyud bla ma'i 'grel pa mdo dang sbyar ba nges pa'i don gyi snang ba A voluminous commentary on the Uttaratantra, which, as its title suggests, presents the treatise as a definitive work and elucidates it vis-a-vis the sūtras that are cited within it. It is noteworthy for its scholarship, as an early example of a Tibetan locating the scriptural source material of the Uttaratantra, as well as being widely considered an influential precursor to Dölpopa's treatment of the text. Theg pa chen po rgyud bla ma'i bstan bcos kyi bshad pa nges don nor bu'i mdzod According to Brunnhölzl, this work "clearly subscribes to the disclosure model of buddha nature, asserting that the stainless tathāgata heart adorned with all major and minor marks as well as awakening exists in all beings, refuting that the reality of cessation is a nonimplicative negation, and denying the position that the fully qualified sugata heart exists solely on the buddhabhūmi, while it is only nominal at the time of sentient beings. Also, besides CMW and Mipham’s commentary, YDC is the only other commentary I have reviewed that explicitly connects the name and contents of the Uttaratantra with the vajrayāna notion of tantra, thus underlining the text’s reputation as a bridge between the sūtras and tantras." Abhisamayālaṃkāra In Sanskrit, “Ornament of Realization”; a major scholastic treatise of the Mahāyāna, attributed to Maitreyanātha (c. 330 ce). Its full title is Abhisamayālaṃkāra-prajñāpāramitā upadeśa-śāstra (T. Shes rab kyi pha rol tu phyin pa'i man ngag gi bstan bcos mngon par rtogs pa'i rgyan) or “Treatise Setting Forth the Perfection of Wisdom called ‘Omament for Realization.’” In the Tibetan tradition, the Abhisamayālaṃkāra is counted among the five treatises of Maitreya (Byams chos sde lnga). The 273 verses of the Abhisamayālaṃkāra provide a schematic outline of the perfection of wisdom, or prajñāpāramitā, approach to enlightenment, specifically as delineated in the Pañcaviṃśati-sāhasrikā Prajñāpāramitā (“Perfection of Wisdom in Twenty-Five Thousand Lines”). This detailed delineation of the path is regarded as the “hidden teaching” of the prajñāpāramitā sūtras. Although hardly known in East Asian Buddhism (until the modern Chinese translation by Fazun), the work was widely studied in Tibet, where it continues to hold a central place in the monastic curricula of all the major sects. (Source: The Princeton Dictionary of Buddhism, p. 11) Madhyāntavibhāga In Sanskrit, “Differentiation of the Middle Way and the Extremes”; one of the Five Dharma Treatises of Maitreya (byams chos sde lnga) said to have been presented to Asaṅga by the bodhisattva Maitreya in the Tuṣita heaven. Written in verse, it is one of the most important Yogācāra delineations of the three natures (trisvabhāva), especially as they figure in the path to enlightenment, where the obstacles created by the imaginary (parikalpita) are overcome ultimately by the antidote of the consummate (pariniṣpanna). The “middle way” exposed here is that of the Yogācāra, and is different from that of Nāgārjuna, although the names of the two extremes to be avoided—the extreme of permanence (śāśvatānta) and the extreme of annihilation (ucchedānta)—are the same. Here the extreme of permanence is the existence of external objects, the imaginary nature (parikalpitasvabhāva). The extreme of annihilation would seem to include Nāgārjuna’s emptiness of intrinsic nature (svabhāva). The middle way entails upholding the existence of consciousness (vijñāna) as the dependent nature (paratantrasvabhāva) and the existence of the consummate nature (pariniṣpannasvabhāva). The work is divided into five chapters, which consider the three natures, the various forms of obstruction to be abandoned on the path, the ultimate truth according to Yogācāra, the means of cultivating the antidotes to the defilements, and the activity of the Mahāyāna path. (Source: The Princeton Dictionary of Buddhism, p. 489) Dharmadharmatāvibhāga One of the Five Dharma Treatises of Maitreya (byams chos sde lnga). This work exists only in Tibetan translation, of which there are two versions: the Dharmadharmatāvibhāga (chos dang chos nyid rnam par 'byed pa) presented in prose, and the Dharmadharmatāvibhāgakārikā (chos dang chos nyid rnam par 'byed pa'i tshig le'ur byas pa) presented in verse. "The text explains saṃsāra (= dharma) and the nirvāṇa (= dharmatā) attained by the śrāvaka, pratyekabuddha, and bodhisattva; like the Madhyāntavibhāga, it uses the three-nature (trisvabhāva) terminology to explain that, because there is no object or subject, the transcendent is beyond conceptualization. It presents the paths leading to transformation of the basis (aśrayaparāvṛtti), and enumerates ten types of tathatā (suchness)." (Source: The Princeton Dictionary of Buddhism, p. 244) Deb ther sngon po The famous historical work by Gö Lotsawa Zhönu Pal (1392-1481), likely referenced by more scholars than any other single work. It was translated into English by G. Roerich with the help of Gendün Chöpel. Theg pa chen po rgyud bla ma'i bstan bcos kyi tshig dang don gyi cha rgya cher bsnyad pa phra ba'i don gsal ba Commentary on the Uttaratantra by one of the early Kadam scholars representing the analytic exegesis of the treatise stemming from Ngok Lotsāwa (rngog lugs) and the scholastic tradition of Sangpu Neutok Monastery. Sdom gsum rab dbye Written circa 1232 when the author was about fifty years old, it is an expansive treatise on the three vows pertaining to the three vehicles of Buddhism that is one of Sakya Paṇḍita's most important and influential works. Nevertheless, it was controversial in its time for the criticism the author levels against the philosophical positions of various scholars and schools of thought. Ratnagotravibhāgavyākhyā In the Tibetan tradition, which parses out the root verses and refers to that as the treatise (bstan bcos, śāstra), this title references the full text complete with the root verses and the accompanying prose commentary (rnam par bshad pa, vyākhyā). While the earlier Chinese tradition attributes authorship of both aspects of the text to the as of yet still mysterious figure of Sāramati, the Tibetan tradition attributes the treatise to the Bodhisattva Maitreya and this commentary to the illustrious founder of the Yogācāra school, Asaṅga. However, unlike the Chinese tradition which delineates different aspects of the text into the basic verses, the commentarial verses, and the prose commentary, the Tibetan tradition actually preserves two separate versions of the text we know as the Ratnagotravibhāga. The first, made up entirely of the so-called root verses, corresponds to the Sanskrit title Ratnagotravibhāga Mahāyānottaratantraśāstra, though it is usually referenced in this tradition by the Tibetan equivalent of the latter subtitle, Theg pa chen po rgyud bla ma'i bstan bcos, which is commonly rendered into English as the Treatise on the Ultimate Continuum of the Great Vehicle and is abbreviated as RGV. However, the full title, Theg pa chen po rgyud bla ma'i bstan bcos dkon mchog gi rigs rnam par dbye ba, does appear at the end of each chapter of the canonical Tibetan recensions. Nevertheless, this version is likely a Tibetan redaction, in that thus far there is no evidence of a Sanskrit version written entirely in verse that excludes the commentarial sections that explain them. The second, which combines the verses with their accompanying prose commentary, corresponds to the *Ratnagotravibhāgavyākhyā as it has become known in academic circles where it is referenced with the abbreviation RGVV. However, in Tibetan the subtitle is merely appended with the equivalent of vyākhyā, i.e. Theg pa chen po rgyud bla ma'i bstan bcos rnam par bshad pa, and thus a translation of the Tibetan title of the complete text would be something akin to the Explanatory Commentary on the Treatise on the Ultimate Continuum of the Great Vehicle. However, the extant Sanskrit recension of the Ratnagotravibhāga Mahāyānottaratantraśāstra directly corresponds to the Tibetan version known as the *Ratnagotravibhāgavyākhyā, in that it contains both the root verses and the prose commentary. Though, again, lacking a Sanskrit work entitled the Ratnagotravibhāgavyākhyā, we can surmise that its corresponding Tibetan title was likely manufactured in order to delineate it from the streamlined verse redaction, while the Sanskrit title *Ratnagotravibhāgavyākhyā was in turn a product of modern scholars. On the surface it would seem that this title is a combination of the Chinese title back translated into Sanskrit as the Ratnagotraśāstra and the one found in the Tibetan editions, which state the Sanskrit title as the Mahāyānottaratantraśāstravyākhya. Nevertheless, in terms of content, the Sanskrit RGV corresponds to the Tibetan RGVV, in that the Ratnagotravibhāga Mahāyānottaratantraśāstra is the same text as Theg pa chen po rgyud bla ma'i bstan bcos rnam par bshad pa. Also, see the Ratnagotravibhāga Mahāyānottaratantraśāstra and for a recent essay on the text: On the Ratnagotravibhāga by Alexander Gardner. Ratnagotravibhāga Mahāyānottaratantraśāstra The Ratnagotravibhāga, commonly known as the Uttaratantra, or Gyu Lama in Tibetan, is one of the main Indian scriptural sources for buddha-nature theory. It was likely composed during the fifth century, by whom we do not know. Comprised of verses interspersed with prose commentary, it systematizes the buddha-nature teachings that were circulating in multiple sūtras such as the Tathāgatagarbhasūtra, the Mahāparinirvāṇasūtra, and the Śrīmaladevisūtra. The Tibetan tradition attributes the verses to the Bodhisattva Maitreya and the commentary to Asaṅga, and treats the two as separate texts, although this division is not attested to in surviving Indian versions. The Chinese tradition attributes the text to *Sāramati (娑囉末底), but the translation itself does not include the name of the author, and the matter remains unsettled. It was translated into Chinese in the early sixth century by Ratnamati and first translated into Tibetan by Atiśa, although this text is not known to survive. Ngok Loden Sherab translated it a second time based on teachings from the Kashmiri Pandita Sajjana, and theirs remains the standard translation. It has been translated into English several times, and recently into French. See the Ratnagotravibhāgavyākhyā, read more about the Ratnagotravibhāga, or take a look at the most complete English translation in When the Clouds Part by Karl Brunnholzl. Theg pa chen po rgyud bla ma'i bstan bcos kyi nges don gsal bar byed pa'i rin po che'i gron me An extensive commentary on the Uttaratantra written by a contemporary of Dölpopa and Butön during the height of the debate over the definitive nature of the treatise and its teaching on buddha-nature. Lodrö Tsungme presents an interpretation of buddha-nature which is different from what is given by many masters of Sangphu including Ngok Loden Sherab. As his position are quite similar to what Longchenpa espoused later, the commentary was mistakenly attributed to Longchenpa by some Nyingma followers. Theg pa chen po rgyud bla ma rgyan gyi me tog A rather brief work that, as Tsering Wangchuk states, is "the earliest extant Tibetan commentary on the Uttaratantra that cites both tantric and sutric sources to corroborate the claims made in the treatise." Theg pa chen po rgyud bla ma'i bstan bcos zhes bya ba'i mchan 'grel An interlinear commentary on the Uttaratantra by the famed Khenpo Zhenga. It is one of a series of such works on the thirteen major treatises of Indian Mahāyāna Buddhism that became the basis for the curriculum at several major Tibetan monastic universities, such as those at Dzogchen and Dzongsar monasteries. Sde snod bcud bsdus man ngag gi snying po One of a series of short texts by the Kadam scholar Kyotön Mönlam Tsultrim, this was composed in Narthang at the behest of Sonam Dar, a descendent of Kyide Nyima Gön and at the request of Geshe Gönden Ö and Yönten Ö. The text contains concise lamrim instructions starting with (1) instruction on the contemplation on precious humanhood, impermanence and the law of cause and effect, and the practice of taking refuge for the inferior individuals, (2) contemplation of defects of cycle of existence, renunciation and non-self for those following the path of the hearers and solitary realisers for the middling individuals, and (3) finally the cultivation of bodhicitta and meditation on non-conceptuality and luminous nature of the mind which is free from all elaborations for superior individuals. This brief teaching underscores the importance of eradicating conceptual thoughts and abiding in the non-conceptual luminous nature of the mind. Chos nyid kyi lam khrid One of a series of short texts by the Kadam scholar Kyotön Mönlam Tsultrim, which represent an intersection between the works of Maitreya, particularly the Ratnagotravibhāga and Dharmadharmatāvibhāga, and the practical instructions of Mahāmudrā, this text discusses the spiritual gene, the genesis of saṃsāra, the path to awakening and the nature of Buddhahood. Gzhan stong dbu ma'i rgyan gyi lung sbyor A supplement to Tāranātha's Ornament of Madhyamaka of Other-Emptiness (Gzhan stong dbu ma'i brgyan) that focuses on the scriptural sources of the other-emptiness philosophy. The scriptural citations and reference which were barely mentioned or referred to in the Ornament of Madhyamaka of Other-Emptiness are quoted in full to substantiate the claims of the proponents of Other-Emptiness. Gzhan stong snying po A fairly brief work by Tāranātha on the basic tenets of the four systems of Buddhist philosophy, namely the Vaibhāṣika, Sautrāntrika, Cittamātra, and Madhyamaka. His exposition culminates with a presentation of the Great Madhyamaka, the pinnacle of the four, which is synonymous with other-emptiness as represented by the Jonang tradition. Theg mchog shin tu rgyas pa'i dbu ma chen po rnam par nges pa Composition on select points considered essential for understanding the philosophical view of other-emptiness (zhentong) by the great Jonang scholar Tāranātha (1575-1635). It remains one of the most important works on zhentong in the Jonang order. Root text was composed by Tāranātha and an annotated commentary was compiled and edited by Tāranātha's disciple Yeshe Gyamtso according to oral teachings he received from Tāranātha, himself. Dharmadhātustava Also known as the Dharmadhātustotra, it is a praise written in verse attributed to Nāgārjuna. A Sanskrit manuscript found in Tibet was recently published in 2015. However, before this it was only extant in Tibetan and Chinese translations, though fragments of this text were found to be quoted in other Sanskrit texts. It is notable as perhaps the only work of Nāgārjuna that takes a positivistic view of emptiness and the existence of wisdom, in this case represented by the dharmadhātu. In fact much of the language echoes descriptions of buddha-nature. Though modern scholarship has thus called the attribution of this text to Nāgārjuna into question based on its contents, Tibetan scholars have utilized the text as a support for works that promote or defend tathāgatagarbha and it is especially prominently featured in works on other-emptiness (gzhan stong) and Great Madhyamaka. Theg pa chen po'i bstan bcos rgyud bla ma'i sa bcad A topical outline of the Ratnagotravibhāga written by the famed 19th century Nyingma scholar Paltrul Rinpoche, Orgyen Jigme Chökyi Wangpo. Gzhan stong khas len seng ge'i nga ro Mipam's other "lion's roar"—his Lion's Roar: Affirming Other Emptiness—shows the way he establishes an other-emptiness view that affirms the existence of the ultimate truth as not empty of its own essence. (Source: Duckworth, Douglas. Jamgön Mipham: His Life and Teachings. Boston: Shambhala Publications, 2011: p 58.) Dasheng qixin lun The Treatise on the Awakening of Faith According to the Mahāyāna is an immensely important treatise popular in all traditions of Buddhism in East Asia. It was written in China in the middle of the sixth century, heavily influenced by Indian Yogācāra and tathāgatagarbha teachings, providing a scriptural foundation for both buddha-nature theory and the doctrine of original enlightenment. The text synthesized tathāgatagarbha and ālayavijñāna theories to explain how the mind is the source for both enlightenment and ignorance. A relatively short text at just nine pages, it lucidly, if densely, explains important topics such as the nature of mind and consciousness and the threefold bodies of the Buddha, concluding with elegant meditation instructions. Although traditionally said to have been composed by Aśvaghoṣa and translated by Paramārtha, contemporary scholarly consensus has raised doubts about this attribution, and the text's authorship is typically said to be unknown. There is no known Tibetan translation but the text is mentioned three times in Saṃdhigambhīranirmocanasūtratīkā written by the Chinese scholar Wan tshik (རྒྱའི་སློབ་དཔོན་ཝན་ཚིག་གིས་མཛད་པ་ འཕགས་པ་དགོངས་པ་ཟབ་མོ་ངེས་པར་འགྲེལ་བའི་མདོ་རྒྱ་ཆེར་འགྲེལ་པ།) and translated by Gö Chödrup. Gzhan stong chen mo Along with Dol po pa's Ri chos Nges don Rgya mtsho and Tāranātha’s Dbu ma Theg mchog Rab dbyed Brgyad, the Gzhan stong Chen mo comprises the third major textbook studied within the Gzhan stong Madhyamaka curriculum at major Jonang monastic universities, including 'Dzam thang Dgon pa, Bswe Dgon pa and Lcam mda' Dgon pa. For pedagogical reasons, and because of the structure of Mkhan po Blo grags' work, monks generally begin by studying sūtra gzhan stong separately from tantric gzhan stong in preparation for examining Dol po pa's synthetic masterpiece interweaving sūtra and tantra. In a coherent structure identical to the Ri chos, the Gzhan stong Chen mo presents gzhan stong philosophical thinking systematically in accord with the outline of ground (gzhi), path (lam) and fruition ('bras bu), treating sūtra gzhan stong within the main body of the text and tantric gzhan stong as an appendix. |
