Geluk

From Buddha-Nature
Tibetan School

Geluk

Geluk
དགེ་ལུགས་

Basic Meaning

The Geluk tradition traces its origin to Tsongkhapa, who propagated a modified version of the Kadampa lojong and lamrim teachings. It is the dominant tradition of Tibet, having established its control of the government under the figure of the Dalai Lama.

On this topic
Text
Jangtse Khenzur Sönam Kunga: Moon that Illuminates the Indian and Tibetan Interpretations of Buddha Nature
A commentary on buddha-nature by twentieth-century Gelukpa scholar Jangtse Khenzur Sönam Kunga (1929–1995)
Book
A Lamp to Illuminate the Five Stages
Tsongkhapa’s A Lamp to Illuminate the Five Stages (1419) is a comprehensive presentation of the highest yoga class of Buddhist tantra, especially the key practices—the so-called five stages (pancakrama)—of the advanced phase of Guhyasamāja tantra. Beginning with a thorough examination of the Indian sources, Tsongkhapa draws particularly from the writings of Nāgārjuna, Aryadeva, Candrakīrti, and Nāropā to develop a definitive understanding of the Vajrayana completion stage. Whereas in the generation stage, meditators visualize the Buddha in the form of the deity residing in a mandala palace, in the completion stage discussed in the present volume, meditators transcend ordinary consciousness and actualize the state of a buddha themselves. Among other things, Tsongkhapa’s work covers the subtle human physiology of channels and winds along with the process of dying, the bardo, and rebirth. This definitive statement on Guhyasamāja tantra profoundly affected the course of Buddhist practice in Tibet. (Source: Wisdom Experience)
Kilty, Gavin, trans. A Lamp to Illuminate the Five Stages: Teachings on Guhyasamāja Tantra. By Tsongkhapa (tsong kha pa). Library of Tibetan Classics 15, edited by Thupten Jinpa. Boston: Wisdom Publications, 2013.
Article
A Tree In The West: Competing Tathāgatagarbha Theories in Tibet
In this paper, historical materials are employed to point the reader toward scriptural sources for the tathāgatagarbha traditions of India and Tibet, including their relationship with theories of the mind-basis-of-all (kun gzhi rnam shes, ālayavijñāna). In addition, three primary tathāgatagarbha traditions in Tibet are described and compared: those of the Jo-nang-bas following Döl-bo-ba Shay-rap-gyel-tsen (dol bo pa shes rab rgyal mtshan, 1292–1361), the Sa-ḡyas following Bu-don (bu ston, 1290–1364), and the Ge-luk-don following Dzong-ka-ba (tsong kha pa, 1357–1419). Doctrines concerning the basic constituent (khams, dhātu) and three buddha bodies are examined insofar as these doctrines shed light on theories of tathāgatagarbha. Since Dzong-ka-ba extensively refuted the Jo-nang position─often called Other Emptiness (gzhan stong)─in his Treatise Differentiating Interpretable and Definitive Meanings: The Essence of Eloquence (drang ba dang nges pa'i don rnam par phye ba'i bstan bcos legs bshad snying po) and other works on the philosophical view of emptiness, this paper examines Dzong-ka-ba's discussion and critique of the Jo-nang Other Emptiness. Ten specific criticisms of Other Emptiness made by Dzong-ka-ba and his followers are compared with presentations of Other Emptiness by Jo-nang authors. Two Jo-nang texts recently translated by Professor Jeffrey Hopkins are employed in this comparison: Döl-bo-ba Śhay-rap-gyel-tsen’s Mountain Doctrine, Ocean of Definitive Meanings (ri chos nges don rgya mtsho) and Tāranātha’s Essence of Other Emptiness (gzhan stong snying po). These comparisons show that Dzong-ka-ba's critique does not always accurately reflect the Jo-nang philosophical view.
Magee, William. "A Tree in the West: Competing Tathāgatagarbha Theories in Tibet." Chung-Hwa Buddhist Journal 19 (2006): 445–511.
Book
An Early Tibetan Survey of Buddhist Literature
This volume is a study and edition of Bcom ldan ral gri's (1227–1305) Bstan pa rgyas pa rgyan gyi nyi 'od. Likely composed in the last decades of the thirteenth century, this systematic list of Buddhist Sutras, Tantras, Shastras, and related genres translated primarily from Sanskrit and other Indic languages holds an important place in the history of Buddhist literature in Tibet. It affords a glimpse of one Tibetan scholar's efforts to classify more than two thousand titles of Buddhist literature in the decades before the canonical collections known as the Bka' 'gyur and the Bstan 'gyur achieved a relatively stable form. Tibetan historiography traces the origin of the Bka' 'gyur and Bstan 'gyur to Bcom ldan ral gri's efforts, though the unique structure of the Bstan pa rgyas pa rgyan gyi nyi 'od, which differs greatly from available Bka' 'gyur and Bstan 'gyur catalogs, shows that the situation is more complex. Known to contemporary scholars of Tibetan literature for some time through mention in other works, Bcom ldan ral gri's survey has recently become available for the first time in two manuscripts. The present work contains a detailed historical introduction, an annotated edition of the two manuscripts, as well as concordances and appendices intended to aid the comparative study of early Tibetan collections of Indic Buddhist literature. (Source: Harvard University Press)
Schaeffer, Kurtis R., and Leonard W. J. van der Kuijp. An Early Survey of Tibetan Buddhist Literature: The Bstan pa rgyas pa rgyan gyi nyi 'od of Bcom ldan ral gri. Edited by Michael Witzel. Harvard Oriental Series 64. Cambridge, MA: Harvard University Press, 2009.
Book
Bde gshegs snying po rigs kyi chos skor
This collection includes a history of buddha-nature theory in Tibet by Thupten Jinpa and seven texts influential in the development of buddha-nature teachings in Tibet. The texts included represent many lineages and historical periods. Along with the root text the following texts appear: 1) Butön's commentary to the Uttaratantrashastra (བདེ་གཤེགས་སྙིང་པོ་གསལ་བར་བྱེད་པ་མཛེས་བྱེད་ཀྱི་རྒྱན། pp 3-63). 2) The Third Karmapa Rangjung Dorje's commentary (བདེ་གཤེགས་སྙིང་པོ་བསྟན་པ། pp 65-69). 3) The Fifteenth Karmapa Khakyap Dorje's commentary (དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་བསྟན་པའི་བསྟན་བཅོས་ཀྱི་མཆན་འགྲེལ། pp 71-88). 4) Rongton's commentary (ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ལེགས་པར་བཤད་པ། pp 89-206). 5) Shakya Chokden's commentary (ཆོས་དབྱིངས་བསྟོད་པའི་འགྲེལ་པ་ཆོས་ཀྱི་དབྱིངས་རྣམ་པར་ངེས་པ། pp 207-238). 6) Jetsun Chokyi Gyaltsen's text on the disposition (gotra, rigs) (རིགས་ཀྱི་སྤྱི་དོན། pp 239-287) 7) Mipham Gyatso's Lion's Roar (བདེ་གཤེགས་སྙིང་པོའི་སྟོང་ཐུན་ཆེན་མོ་སེངྒེའི་ང་རོ། pp 289-316).
glang ri ba thub bstan sbyin pa. bde gshegs snying po rigs kyi chos skor. bod kyi gtsug lag gces btus 17. bod kyi gtsug lag zhib dpyod khang, 2007.

གླང་རི་བ་ཐུབ་བསྟན་སྦྱིན་པ། བདེ་གཤེགས་སྙིང་པོ་རིགས་ཀྱི་ཆོས་སྐོར། བོད་ཀྱི་གཙུག་ལག་གཅེས་བཏུས།༡༧ བོད་ཀྱི་གཙུག་ལག་ཞིབ་དཔྱོད་ཁང་།

Jinpa, Thupten. Treatises on the Buddha Nature. Tibetan Classics Series 17. New Delhi: Institute of Tibetan Classics, 2007.
Book
Buddha Nature (Geshe Sonam Rinchen)
Do all living beings ultimately become enlightened? Do we have Buddha nature, the seed of enlightenment? These questions concerning an ordinary living being's potential to become a Buddha, the purest form of existence, are the main topic of this book. Based on the views of the three major Buddhist schools of Buddhist philosophy — Vaibhasika, Cittamatrin and Madhyamaka — Geshe Sonam Rinchen explains how our minds, though stained by temporary defilements, are innately pure, luminous and cognizant and how we can become aware of the mind's clear light nature. (Source: back cover)
Sonam, Ruth, trans. and ed. Buddha Nature: Oral Teachings by Geshe Sonam Rinchen. New Delhi: Library of Tibetan Works and Archives, 2003.
Book
Buddha-Nature and Emptiness
An essential study of a key text that presents buddha-nature theory and its transmission from India to Tibet, this book is the most thorough history of buddha-nature thought in Tibet and is exceptional in its level of detail and scholarly apparatus. It serves as a scholarly encyclopedia of sorts with extensive appendices listing every existent commentary on the Ratnagotravibhāga (Uttaratantraśāstra), as well as covering Ngok Lotsawa's commentarial text and his philosophical positions related with other Tibetan thinkers.
Kano, Kazuo. Buddha-Nature and Emptiness: rNgog Blo-ldan-shes-rab and A Transmission of the Ratnagotravibhāga from India to Tibet. Wiener Studien zur Tibetologie und Buddhismuskunde 91. Vienna: Arbeitskreis für Tibetische und Buddhistische Studien Universität Wien, 2016.
Book
Buddha-Nature: The Mahayana Uttara Tantra Shastra: Maitreya's Root Text and Asanga's Commentary
This is a transcription of a series of teachings on the Uttaratantrashastra from a somewhat traditional Geluk teacher, the 13th Zasep Tulku Rinpoche. The teaching is focused on Maitreya’s root text and Asaṅga’s commentary, which he gave during a retreat at Lake Cowichan, Vancouver Island, BC, Canada, from May 10-17, 1985. The text is based on the translation by E. Obermiller, chapter 1, "On the Essence of Buddhahood," verses 1-165 and covers the first Four Vajra Topics. Hosted by Zuru Ling (formerly Gaden Rimé Zong Ling) Dharma Centre.
Zasep Tulku Rinpoche. Buddha-Nature: The Mahayana Uttara Tantra Shastra; Maitreya's Root Text and Asanga's Commentary. Based on the translation by E. Obermiller, chapt. 1, "On the Essence of Buddhahood," verses 1-165. Vancouver, BC: Zuru Ling Tibetan Buddhist Centre, 2001.
Video
Filippo Brambilla at the 2019 Tathāgatagarbha Symposium
Filippo Brambilla examines how a broad range of philosophical views translated to Tsoknyi Gyatso's (1880–1940) position on buddha-nature. On the basis of key passages from two of his major philosophical works, Brambilla argues that Tsoknyi Gyatso sought to harmonize the orthodox perspective of his own (Jonang) tradition on this subject with that of the Gelukpas.
Brambilla, Filippo. "Empty of True Existence, Yet Full of Qualities. Tshogs gnyis rgya mtsho (1880–1940) on Buddha Nature." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 41:47. https://www.youtube.com/watch?v=_1cTYaIFa4g
Book
Fundamental Potential for Enlightenment in Tibetan Buddhism
That all beings have the potential to be enlightened is one of the most inspiring tenets of mahayana Buddhism. This potential is linked to the fundamental nature of the mind of every being and thus brings within grasp the perfect benefit for both oneself and others found in enlightenment.

The Fundamental Potential for Enlightenment sets forth an analysis of the natural and developed potential within all of us from the perspectives of the two main schools of mahayana thought–the Mind-Only school and the Middle Way school. It explains how this potential is transformed into the state of enlightenment and gives comprehensive definitions and explanations clearly establishing the existence and nature of the various facets of enlightenment.

(Source: back cover)
Loden, Geshe Acharya Thubten. Fundamental Potential for Enlightenment in Tibetan Buddhism. Melbourne: Tushita Publications, 1996.
Video
Maitreya's Sublime Continuum on Buddha Nature by Don Handrick
"Maitreya's Sublime Continuum on Buddha Nature" by Don Handrick


A part of "The Life and Legacy of Lama Tsongkhapa" presented by Tse Chen Ling

This event was held at Tse Chen Ling in San Francisco on September 20 and 21, 2019. Over the course of two days (three sessions), Don Handrick examined Tsongkhapa's exposition of enlightenment based on Maitreya's text "Sublime Continuum."

Maitreya's "Sublime Continuum" on Buddha Nature

What is enlightenment? How is it possible? Who can achieve it? One of Mahayana Buddhism’s most important teachings is the doctrine of tathagatagarbha, or buddha nature, the innate pure and changeless essence of the mind which gives rise to the fundamental potential for each being to attain full enlightenment or buddhahood. In this course we will examine selected verses from the first chapter of Maitreya’s Sublime Continuum of the Mahayana (Mahayana-uttaratantra Shastra), a text replete with rich poetic imagery and metaphor, to explore this profound and inspiring topic. . . .

"The Life and Legacy of Lama Tsongkhapa"

Je Tsongkhapa Lobsang Drakpa (1357- 1419) was one of the greatest figures in the history of Tibetan Buddhism and the founder of the Gelug tradition. The year 2019 marked the 600th anniversary of Lama Tsongkhapa's parinirvana. To celebrate this, Tse Chen Ling offered a 14-month long series of programs that celebrated the life and lineage of Lama Tsongkhapa. These programs reflected the core teachings and unique features of the Gelug tradition. (Source Accessed Nov 12, 2020)
Handrick, Don. "Maitreya's Sublime Continuum on Buddha Nature." Pt. 1 of 3. Produced by Tse Chen Ling Center, San Francisco, September 20–21, 2019. Video, 2:01:28. https://www.youtube.com/watch?v=Myqf_aYQf6I.
Book
Mind Seeing Mind
Roger Jackson's Mind Seeing Mind is the first attempt to provide both a scholarly study of the history, texts, and doctrines of Geluk mahāmudrā and translations of some of its seminal texts. It begins with a survey of the Indian sources of the teaching and goes on the discuss the place of mahāmudrā in non-Geluk Tibetan Buddhist schools, especially the Kagyü. The book then turns to a detailed survey of the history and major textual sources of Geluk mahāmudrā, from Tsongkhapa, through the First Panchen, down to the present. The final section of the study addresses critical questions, including the relation between Geluk and Kagyü mahāmudrā, the ways Gelukpa authors have interpreted the mahāsiddha Saraha, and the broader religious-studies implications raised by Tibetan debates about mahāmudrā. The translation portion of Mind Seeing Mind includes eleven texts on mahāmudrā history, ritual, and practice. Foremost among these is the First Panchen Lama's autocommentary on his root verses of Geluk Mahāmudrā, the foundation of the tradition. Also included is his ritual masterpiece Offering to the Guru, which is a staple of Geluk practice, and a selection of his songs of spiritual experience. Mind Seeing Mind adds considerably to our understanding of Geluk spirituality and shows how mahāmudrā came to be woven throughout the fabric of the tradition.
Jackson, Roger R. Mind Seeing Mind: Mahāmudrā and the Geluk Tradition of Tibetan Buddhism. Studies in Indian and Tibetan Buddhism. Somerville, MA: Wisdom Publications, 2019.
Article
Onto-theology and Emptiness: The Nature of Buddha-Nature
In this article, I chart a trajectory from deconstruction to embodiment in the intellectual history of Buddhist traditions in Tibet. I focus on embodiment as a participatory approach to radically deconstructed and unthematized meaning, in contrast to an interpretation of truth as purely an analytic category or an approach to meaning that deals with values, such as emptiness, as simply truth claims or representations. I show how certain Buddhists in Tibet have represented the meaning of emptiness as a uniquely participatory encounter in such a way that its meaning is necessarily embodied. To speak of it otherwise, I argue, is to misrepresent its meaning fundamentally. An important way that the embodiment of emptiness is formulated is through the discourses of buddha-nature (tathāgatagarbha). I show how Tibetan interpretations of Buddha-nature reflect postmodern concerns about metaphysics and onto-theology.
Duckworth, Douglas S. "Onto-theology and Emptiness: The Nature of Buddha-Nature." Journal of the American Academy of Religion 82, no. 4 (2014): 1070–90. https://sites.temple.edu/duckworth/files/2013/07/Duckworth_Ontotheology.pdf.
Book
Ornament of Stainless Light
The premiere volume of Thupten Jinpa’s thirty-two-volume Library of Tibetan Classics series, inaugurated to coincide with the Dalai Lama’s conferral of the initiation rite of Kālacakra in Toronto in April 2004.

The Kālacakra, or “wheel of time,” tantra likely entered Indian Mahayana Buddhism around the tenth century. In expounding the root tantra, the Indian master Puṇḍarīka, one of the legendary Kalkī kings of the land of Shambhala, wrote his influential Stainless Light. Ornament of Stainless Light is an authoritative Tibetan exposition of this important text, composed in the fifteenth century by Khedrup Norsang Gyatso, tutor to the Second Dalai Lama.

One of the central projects of Kālacakra literature is a detailed correlation between the human body and the external universe. In working out this complex correspondence, the Kālacakra texts present an amazingly detailed theory of cosmology and astronomy, especially about the movements of the various celestial bodies. The Kālacakra tantra is also a highly complex system of Buddhist theory and practice that employs vital bodily energies, deep meditative mental states, and a penetrative focus on subtle points within the body’s key energy conduits known as channels. Ornament of Stainless Light addresses all these topics, elaborating on the external universe, the inner world of the individual, the Kālacakra initiation rites, and the tantric stages of generation and completion, all in a highly readable English translation. (Source: Wisdom Experience)
Kilty, Gavin, trans. Ornament of Stainless Light: An Exposition of the Kālacakra Tantra. By Khedrup Norsang Gyatso (mkhas grub nor bzang rgya mtsho). Library of Tibetan Classics 14, edited by Thupten Jinpa. Boston: Wisdom Publications, 2004.
PhD Diss
Kano, K.: rNgog Blo‐ldan‐shes‐rab's Summary of the Ratnagotravibhāga
The purpose of the present thesis is to study the origin of the RGV's tradition in Tibet, studying the earliest Tibetan commentary, Theg chen rgyud bla ma'i don bsdus pa by rNgog-lo, and to clarify the historical and doctrinal background of the transmission of the RGV from India to Tibet as well as rNgog-lo's impact upon the later doctrinal development with regard to the RGV. To avoid the kind of prejudices that sometimes appeared in the course of the later doctrinal development, we remain mindful of the gap between the original purport of the RGV, which clarified the Buddha nature teaching in line with a group of the “Buddha nature sūtras” (critical successors of the Prajñāpāramitāsūtras), and that of later Indian and Tibetan traditions, which sometimes integrated the Buddha nature teaching into their Madhyamaka or Yogācāra while losing sight of the RGV's original purport. One of the tasks in the present thesis is to clarify how such a gap had arisen and come to be accepted by a certain tradition of Tibetan Buddhism.

Part I, the historical and doctrinal background, consists of six chapters: Chapter 1 describes the authorship and the history of the transmission of the RGV in India, using Indian and Tibetan materials. Chapter 2 studies six different Tibetan translations of the RGV, clarifying how the RGV was transmitted from India to Tibet. Chapter 3 outlines rNgog's life and writings. Chapter 4 presents rNgog's philosophical positions taught in his RGV commentary. Chapters 5 and 6 discuss the impact of his interpretations on the later Tibetan doctrinal developments, and reactions to them. Part II is a critical edition of rNgog-lo's RGV commentary, Theg chen rgyud bla ma'i don bsdus pa (1a‐46a5 and 65a5‐66a4), preceded by an explanation of textual materials and an outline of the whole text. Part III presents an annotated translation of that commentary.

Appendix A presents a diplomatic edition of rNgog-lo's “topical outline” of the RGV, his other work related to the RGV (discovered at Kharakhoto and preserved in the British Library). Appendix B presents a critical edition of a versified summary of the RGV in Sanskrit, the Mahāyānottaratantraśāstropadeśa composed by the Kashmiri Paṇḍita Sajjana, a teacher of rNgog-lo. Appendix C provides another Sanskrit commentary on the RGV, Vairocanarakṣita's Mahāyanottaratantraṭippaṇī, while appendix D presents translations of relevant passages from the Sākārasiddhi and Sākarasaṃgraha of Jñānaśrīmitra. Appendix E presents rNgog-lo's identification of the passages of the RGVV that refer to the Nidānaparivarta (“introductory chapter”) of the Dhāraṇīśvararājasūtra, as well as a topical outline of this chapter of the sūtra. Appendix F investigates the dating of Blo-gros-mtshungs-med, who among later Tibetans criticized rNgog-lo's position most severely. Appendix G presents a list of commentaries on the RGV. Appendix H lists

records of the RGV's transmission lineage from gsan yigs. (Kano, introduction, 12–13)
Kano, Kazuo. "rNgog Blo‐ldan‐shes‐rab's Summary of the Ratnagotravibhāga: The First Tibetan Commentary on a Crucial Source for the Buddha-Nature Doctrine." PhD diss., University of Hamburg, 2006.
Book
Studies in Indian and Tibetan Madhyamaka Thought Part 1
Part I of these Studies in Indian and Tibetan Madhyamaka philosophy consists of three sections. The first outlines the history of the Madhyamaka school in Tibet from its origins toward the end of the eighth century until the time it fully assumed its classical form in the early fifteenth century owing to the efforts of Tson kha pa and other eminent masters of approximately that time. An earlier publication, The literature of the Madhyamaka school of philosophy in India (Wiesbaden, 1981), has traced the history of the Madhyamaka school in India beginning with its source, Nāgārjuna, and extending to the early part of the second millennium of the common era when it was establishing itself firmly in Tibet.



Section II investigates the complex, and controversial, problem of whether a (Prāsaṅgika) Mādhyamika may, within the frame of his school's philosophy, assert a thesis (pratijñā) and maintain a philosophical position (pakṣa, mata). It is a reworked and expanded version of an earlier study: 'On the thesis and assertion in the Madhyamaka/dBu ma' in E. Steinkellner and H. Tauscher (ed.), Contributions on Tibetan and Buddhist religion and philosophy (Proceedings of the Csoma de Korös Symposium held at Velm-Vienna, 13-19 September 1981 (Vienna, 1983), pp. 205-241).

Section III concerns the very significant place occupied in Tsoṅ kha pa's Madhyamaka philosophy by the ideas and methods of epistemological and logical system (pramāṇavidyā) of Dharmakīrti. It is an expanded version of a study first published in 1991: 'On pramāṇa theory in Tsoṅ khap pa's Madhyamaka philosophy' in E. Steinkellner (ed.), Studies in the Buddhist epistemological tradition (Proceedings of the Second International Dharmakīrti Conference, Vienna, 11-16 June, 1989, Österreichische Akademie der Wissenschaften, Philosophische-Historische Klasse, Denkschriften, 222. Band (Vienna, 1991), pp. 281-310).

Part II of these Studies will contain annotated translations of Candrakīrti's Sanskrit commentary on Madhyamakakārikā i.1 taken from his renowned Prasannapadā madhyamakavṛttiḥ and of rGyal tshab Dar ma rin chen's Tibetan Summary-Memorandum on the Eight Crucial Points in Madhyamaka philosophy (dKya' gnad/gnas brgyad kyi zin bris). (Source: foreword in Part I)

(Source: foreword in Part I)
Ruegg, David Seyfort. Three Studies in the History of Indian and Tibetan Madhyamaka Philosophy: Studies in Indian and Tibetan Madhyamaka Thought. Pt. 1. Wiener Studien zur Tibetologie und Buddhismuskunde 50. Vienna: Arbeitskreis für Tibetische und Buddhistische Studien Universität Wien, 2000. https://archive.org/details/madhyamikathreestudiesinhistoryofindiantibetanmadhyamakaphilosophydavidseyfortruegg_803_q/mode/2up.
Article
The Canonization of Philosophy and the Rhetoric of Siddhānta in Tibetan Buddhism
In a provocative essay entitled "Sacred Persistence: Toward a Redescription of Canon"'"`UNIQ--ref-0000049E-QINU`"' Jonathan Z. Smith describes the process of self-limitation that occurs when a tradition comes to define for itself (and to define itself in terms of) a canon. There he states that "the radical and arbitrary reduction represented by the notion of canon and the ingenuity represented by the rule-governed exegetical enterprise of applying the canon to every dimension of human life is that most characteristic, persistent, and obsessive religious activity."'"`UNIQ--ref-0000049F-QINU`"' Perhaps the most important shortcoming of what is an otherwise masterful essay on the subject of religious canons and their interpretation is Smith's apparent lack of concern with the causal processes underlying the formation of canons and specifically with the social implications of the exclusion of texts or other religious elements from a canon. Contrary to Smith's claim, it has become quite clear, especially in the scholarship of the past decade, that the "reduction" involved in the process of canon-formation is never, as he suggests, "arbitrary". Instead, religious texts come to be considered canonical usually at the expense of other texts that are consciously excluded and thereby denied normative status. To say that the decision to exclude a particular work is conscious and not arbitrary is to point out that it is ideologically motivated (at times only implicitly so), that it arises within a specific historical and sociocultural context and, perhaps the most significant point, that it is an act of the religious hegemony.'"`UNIQ--ref-000004A0-QINU`"'

This question aside, seeing the canon as a predicament, i.e., as a tradition's self-imposed limitation, and viewing the exegetical enterprise as the means whereby a tradition extricates itself from this predicament, is indeed a provocative way of formulating the problematic of religious canons. In this essay I intend to employ Smith's notion as a springboard for discussing the Indo-Tibetan concept of siddhānta (Tibetan grub mtha', literally 'tenet'), a concept that represents on the level of philosophical ideas this same process of self-limitation. I will maintain that the adoption of such a schema serves functionally to "canonize" philosophy in much the same way as the collection of accepted scriptural texts creates a norm for what is textually canonical. I shall also examine some of the rhetorical strategies involved in utilizing and upholding the validity of the siddhānta schema. In particular, in the latter part of the essay I will turn my attention to the exegesis of the Tibetan dGe lugs pa school and shall examine how this brand of Buddhist scholasticism deals with the problems that arise out of the self-limitation that occurs in the course of canonizing its philosophical tradition. As might be expected, the examples that best illustrate the unique dGe lugs pa exposition of siddhānta have to do with points of controversy, and among these some of the most controversial have to do with the theory of Buddha Nature. Hence, much of the material that we shall consider will in one way or another have to do with the notion of tathāgatagarbha.

In what follows I shall urge, first of all, that in the scholastic tradition of Tibetan Buddhism, especially in the literature of the dGe lugs pa sect, the siddhānta schematization served as a de facto canonization of Buddhist philosophy that came to defme what was philosophically normative.'"`UNIQ--ref-000004A1-QINU`"' Secondly, I shall maintain that, despite the fact that Tibetan exegetes have arrived at only a tentative consensus'"`UNIQ--ref-000004A2-QINU`"' as to the nature of the textual canons,'"`UNIQ--ref-000004A3-QINU`"' the determination of whether or not a doctrine was normatively Buddhist (and if so either provisionally or unequivocally true)'"`UNIQ--ref-000004A4-QINU`"' involved to a great extent a rhetoric that had as its basic presupposition the validity of the siddhānta schema. Put in another way, philosophical discourse (and particularly polemics) was based as much on the siddhānta classification scheme as it was on the physical canons, the collection of the "Buddha's word" and the commentarial literature whose creation it spurred. In many instances the siddhānta schema that formed the doctrinal or philosophical canon came to supersede the physical canon as the standard by comparison with which new ideas or texts came to achieve legitimacy.'"`UNIQ--ref-000004A5-QINU`"' (Cabezón, "The Canonization of Philosophy," 7–9)
Cabezón, José Ignacio. "The Canonization of Philosophy and the Rhetoric of Siddhānta in Tibetan Buddhism." In Buddha Nature: A Festschrift in Honor of Minoru Kiyota, edited by Paul J. Griffiths and John P. Keenan, 7–26. Tokyo: Buddhist Books International, 1990.
MA Thesis
Bjonback, A.: The Soteriological Epistemology of the Seventh Karma pa
Abstract

Given the disregard many lamas and yogis have had towards the soteriological efficacy of epistemology, one may come to the false conclusion that epistemology is only relevant to the context of debate, without any application to meditation practice and the path to liberation. However, one can clearly see that this is not completely true, since Dharmakīrti (c. 600 CE), who is arguably Buddhism’s most influential epistemologist, provides an account of how a practitioner may attain the liberative cognition known as yogic direct valid means of cognition (rnal ’byor mngon sum tshad ma, hereafter referred to as yogic perception). In Tibet, the dGe lugs pa-s are particularly known for their soteriological use of epistemology, which is unsurprising given their emphasis on scholarship, but there are even thinkers in the meditation- oriented bKa’ brgyud school who have a soteriologically-oriented take on epistemology.
      The aim in thesis is to show how bKa’ brgyud epistemologists’ (most notably, the Seventh Karma pa’s (1454-1506)) view on yogic perception differs from that of Dharmakīrti and the dGe lugs pa-s, since most western scholarship on Buddhist epistemology has focused on them. Like Dharmakīrti and the dGe lugs pa-s, the Seventh Karma pa describes the gradual path to attaining yogic perception through inference and familiarization, although there are striking differences in their understandings of the nature of what is observed in this type of perception. His epistemology is not only relevant to the scholarly path of inference, as one finds with most epistemologists, however. His view on reflexive awareness represents a common ground between the theory attached to Mahāmudrā, and pramāṇa, which allows for an epistemological explanation of the Mahāmudrā method of “taking direct perception as the path.” Through showing first, how his view of yogic perception differs from Dharmakīrti and the dGe lugs pa-s,and secondly, how his view concerning reflexive awareness is connected to Mahāmudrā, I wish to show the unique characteristics of the Seventh Karma pa’s brand of soteriological epistemology.
Bjonback, Anders. "The Soteriological Epistemology of the Seventh Karma pa." MA thesis, Rangjung Yeshe Institute, 2013.
Book
The Sublime Continuum and Its Explanatory Commentary
The original Sublime Continuum Explanatory Commentary was written by Noble Asaṅga to explain the verses by the bodhisattva Maitreyanātha around the 4th CE century in North India. Here it is introduced and presented in an original translation from Sanskrit and Tibetan, with the translation of an extensive Tibetan Supercommentary by Gyaltsap Darma Rinchen (1364–1432 CE), whose work is considered to follow the view of his teacher, Tsong Khapa (1357–1419 CE).


Contemporary scholars have widely mis-understood the Buddhist Centrist teaching of emptiness, or selflessness, as either a form of nihilism or a radical skepticism. Yet Buddhist philosophers from Nāgārjuna on have shown that the negation of intrinsic reality affirms the supreme value of relative realities if accurately understood. Gyaltsap Darma Rinchen, in his Supercommentary, elucidates a highly positive theory of the “buddha-nature,” showing how the wisdom of emptiness empowers the compassionate life of the enlightened, as it is touched by its oneness with the truth body of all buddhas. With his clear study of Gyaltsap’s insight and his original English translation, Bo Jiang, Ph.D. completes his historic project of studying and presenting these works from Sanskrit and Tibetan both in Chinese and, now, English translations, in linked publications.

Marty Bo Jiang is a research fellow at the American Institute of Buddhist Studies at the Columbia University Center for Buddhist Studies. (Source: AIBS)
Jiang, Bo, trans. The Sublime Continuum and Its Explanatory Commentary. By Maitreyanātha and Noble Asaṅga. With The Sublime Continuum Supercommentary by Gyaltsap Darma Rinchen. Treasury of the Buddhist Sciences. New York: American Institute of Buddhist Studies, Columbia University Center for Buddhist Studies, and Tibet House US, 2017.
Book
The Uttaratantra in the Land of Snows
Tsering Wangchuk's The Uttaratantra in the Land of Snows is a clear and concise introduction to the history of the Uttaratantra and buddha-nature theory in pre-modern Tibet. It is an ideal introduction for someone familiar with Buddhism or Tibetan studies, but not yet familiar with the buddha-nature debate in Tibet. Wangchuk summarizes the writings and views of several of the most important Tibetan philosophers who weighed in on buddha-nature between the eleventh and fifteenth centuries from Ngok Lotsāwa through Sakya Paṇḍita to Dolpopa and Gyeltsap Je.
Wangchuk, Tsering. The Uttaratantra in the Land of Snows: Tibetan Thinkers Debate the Centrality of the Buddha-Nature Treatise. Albany: State University of New York Press, 2017.
Video
Why Was Buddha-Nature Taught as Part of the Third Turning of the Wheel of the Dharma? by Ringu Tulku
Ringu Tulku explains why buddha-nature teachings appear during the third turning of the wheel of the Dharma. He contends that the Buddha taught it later on in order to avoid confusion over whether buddha-nature was similar to the Hindu notion of ātman. This is why, he implies, the Buddha taught about emptiness first, so that buddha-nature teachings would not be understood to be positing a kind of substantial self.
Ringu Tulku. “Why Was Buddha-Nature Taught as Part of the Third Turning of the Wheel of the Dharma?” Interview by Marcus Perman. Tsadra Foundation Research Department, October 10, 2019. Video, 2:32. https://youtu.be/wmgYoSja0Q8.
Text
Gyaltsap Je Darma Rinchen: Commentary on the Ultimate Continuum of the Mahāyāna
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.
Term Variations
Key Term Geluk
Topic Variation Geluk
Tibetan དགེ་ལུགས་  ( ge luk)
Wylie Tibetan Transliteration dge lugs  ( ge luk)
Buddha-nature Site Standard English Geluk
Term Information
Source Language Tibetan
Basic Meaning The Geluk tradition traces its origin to Tsongkhapa, who propagated a modified version of the Kadampa lojong and lamrim teachings. It is the dominant tradition of Tibet, having established its control of the government under the figure of the Dalai Lama.
Term Type School
Definitions
Retrieved from "https://buddhanature.tsadra.org/index.php?title=Key_Terms/Geluk&oldid=8672"