Madhyamaka

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GlossaryMadhyamaka

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Sanskrit School

Madhyamaka

Middle Way school
मध्यमक
དབུ་མ་
中觀見

Basic Meaning

Along with Yogācāra, it is one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Nāgārjuna around the second century CE, it is rooted in the Prajñāpāramitā Sūtras, though its initial exposition was presented in Nāgārjuna's Mūlamadhyamakakārikā.

On this topic
Book
A Fine Blend of Mahamudra and Madhyamaka
The collection of twenty-six texts on non-conceptual realization is the result of blending the essence and tantric mahamudra teachings of Saraha, Nagarjuna and Savaripa with a particular form of Madhyamaka philosophy, called 'non-abiding' (apratisthana), which aims at radically transcending any conceptual assessment of true reality. This goal is achieved by "withdrawing one's attention" (amanasikara) from anything that involves the duality of a perceived and perceiver. The result is a "luminous self-empowerment," Maitripa's (986–1063) final tantric analysis of amanasikara. The collection of texts on non-conceptual realization plays a crucial role, as it constitutes, together with Naropa's teachings, the main source of bKa' brgyud lineages. The edition and translation of this collection is followed by another text attributed to Maitripa, the *Mahamudrakanakamala, which was translated by Mar pa Lo tsa ba Chos kyi blo gros (11th century) into Tibetan. The *Mahamudrakanakamala picks up on the themes of the collection and shows that all aspects of Maitripa's mahamudra were indeed passed on to early bKa' brgyud masters. Besides an English translation and analysis, the present publication contains a new edition of the available Sanskrit on the basis of the editio princeps by Haraprasad Shastri, the edition of the Studying Group of Sacred Tantric Texts at Taisho University, the Nepalese manuscript NGMPP B 22/24, and the manuscript no. 151 from the Todai University Library. The Tibetan edition of all texts is based on the Derge and Peking bsTan 'gyur and the dPal spungs edition of Karmapa VII Chos grags rgya mtsho's (1454-1506) Collection of Indian Mahamudra Works (Phyag rgya chen po'i rgya gzhung). (Source Accessed Feb 11, 2020)
Mathes, Klaus-Dieter. A Fine Blend of Mahāmudrā and Madhyamaka: Maitrīpa's Collection of Texts on Non-conceptual Realization (Amanasikāra). Philosophisch-Historische Klasse Sitzungsberichte 869. Beiträge zur Kultur- und Geistesgeschichte Asiens 90. Vienna: Österreichischen Akademie Der Wissenschaften, 2015. https://austriaca.at/7786-9inhalt?frames=yes.
Article
A History of Buddha-Nature Theory: The Literature and Traditions
A lengthy historical survey of buddha-nature theory through the literature and traditions, based on academic scholarship.
Gardner, Alex. "A History of Buddha-Nature Theory: The Literature and Traditions." Buddha-Nature: A Tsadra Foundation Initiative, October 9, 2019. https://buddhanature.tsadra.org/index.php/Articles/A_History_of_Buddha-Nature_Theory:_The_Literature_and_Traditions.
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.
PhD Diss
Chen, Shu-hui: Affirmation in Negation: A Study of the Tathāgatagarbha Theory in the Light of the Bodhisattva Practices
The Tathāgatagarbha theory, also known as the Buddha-nature theory, is one of the most influential Mahāyāna doctrines in the East Asian Buddhism. In 1989, it was severely criticized by some Japanese scholars, namely, Shiro Matsumoto and Noriaki Hakamaya, for being contradictory to the Buddha's teaching of non-self (anātman) and accused of being a non-Buddhist theory in disguise. The purpose of this study is to refute such an accusation and to demonstrate the relationship between this theory and the Bodhisattva practices which are the very core of the Mahāyāna Buddhism.
      This dissertation begins with definitions of the term "tathāgatagarbha" and some of its synonyms which are followed by a brief review of the historical development of the Tathāgatagarbha theory from India to China. With these as the background knowledge, it is easier to point out the fallacies of the two Japanese scholars' criticism on this theory. A key issue in their criticism is that they viewed the Tathāgatagarbha theory as the ātman of the Upaniṣads in disguise. It is therefore necessary to discuss not only the distinction between the ātman mentioned in the Tathāgatagarbha theory and that in the Upaniṣads but also the controversy over the issue of ātman versus anātman among the Buddhist scholars.
      In the discussion to clarify the issue of ātman in the Tathāgatagarbha theory, it is demonstrated that the ātman in the Tathāgatagarbha theory is not only uncontradictory to the doctrine of anātman in Buddhism but very important to the Bodhisattva practices in the Mahāyāna Buddhism. It functions as a unity for the Bodhisattvas to voluntarily return to the world of saṃsāra again and again. Furthermore, the purport of the entire theory, that all sentient beings are endowed with the essence of the Buddha, supports various Bodhisattva practices such as the aspiration to save all beings in the world, the six perfections, etc. In a word, the Tathāgatagarbha theory is an excellent representative of the soteriology of the Mahāyāna Buddhism. Included in the end of this dissertation is an annotated translation of the Tathāgatagarbha-sūtra. (Source Accessed May 26, 2020)
Chen, Shu-hui Jennifer. "Affirmation in Negation: A Study of the Tathāgatagarbha Theory in the Light of the Bodhisattva Practices." PhD diss., University of Wisconsin-Madison, 1998.
Book
Buddha Nature Reconsidered
This is David Higgins and Martina Draszczyk's second book together and comes out of their first study, Mahāmudrā And The Middle Way. In their follow up they have delivered another two volumes on the writings of the Eighth Karmapa Mikyö Dorje (1507-1554) and his nuanced approach to the intricacies of the buddha-nature debate. It is an approach that combines the yogic sensibilities of Mahāmudrā with the dialectic approach of the Madhyamaka, which, according to the authors, Mikyö Dorje characterizes as the Yuganaddha-Apratiṣṭhāna-Madhyamaka (zung ’jug rab tu mi gnas pa’i dbu ma), that is, as a “Nonfoundational (or Nonabiding) Middle Way consisting in Unity.” As the authors explain, "This nomenclature tells us much about the central philosophical aims and presuppositions of the Eighth Karma pa and his Karma bka’ brgyud tradition. As a Mahāmudrā proponent, Mi bskyod rdo rje gives primacy to innate modes of being and awareness, such as coemergent wisdom or buddha nature naturally endowed with qualities, that are amenable only to direct yogic perception and revealed through the personal guidance of a qualified teacher. As an exponent of yuganaddha (zung ’jug), i.e., unity (literally, “yoking together”), he espouses the tantric goal of unity beyond extremes, a goal grounded in the inseparability of the two truths or realities (bden gnyis dbyer med), of appearance and emptiness (snang stong dbyer med). In his eyes, this unity is only fully realized when one understands that the conventional has no independent existence apart from the ultimate and that the latter is a condition of possibility of the former. As an advocate of apratiṣṭhāna (rab tu mi gnas pa), i.e., nonfoundationalism, he resolutely maintains that all outer and inner phenomena, including deep features of reality disclosed through meditation, lack any ontic or epistemic essence or foundation that the mind can lay hold of. Finally, as a champion of Madhyamaka, i.e., the Buddhist Middle Way, the author attempts to ply a middle course between the extremes of existence and nonexistence, eternalism and nihilism. These various doxographical strands are deftly interwoven in the Karma pa’s view of buddha nature, which affirms the innate presence of buddha nature and its qualities in all sentient beings as well as their soteriological efficacy while denying either any ontological status." (Higgins and Draszczyk, preface, 14)
Higgins, David, and Martina Draszczyk. Buddha Nature Reconsidered: The Eighth Karma pa's Middle Path. 2 vols. Vol. 1, Introduction and Analysis. Vol. 2, An Anthology of His Writings: Critical Texts and Annotated Translations. Wiener Studien zur Tibetologie und Buddhismuskunde 95.1–95.2. Vienna: Arbeitskreis für Tibetische und Buddhistische Studien Universität Wien, 2019.
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.
PhD Diss
Duckworth, D.: Buddha-Nature and a Dialectic of Presence and Absence in the Works of Mi-pham
A key dissertation on Mipam's interpretation of buddha-nature.
Duckworth, Douglas S. "Buddha-Nature and a Dialectic of Presence and Absence in the Works of Mi-Pham (mi pham rgya mtsho)." PhD Diss, University of Virginia, 2005.
Article
Buddha-Nature and the Logic of Pantheism
Buddha-nature (tathāgatagarbha) is a central topic the in Mahāyāna Buddhist thought. As the pure nature of mind and reality, it conveys the nature of being and the relationship between the buddha(s) and sentient beings. Buddha-nature is that which allows for sentient beings to become buddhas. It is the living potential for awakening.
      In this chapter I will look into interpretations of buddha-nature starting with the Sublime Continuum (Uttaratantra, ca. fourth century), the first commentarial treatise focused on this subject. I will then present its role(s) in Mahāyāna Buddhism in general, and in the interpretations of Yogācāra and Madhyamaka in particular. Next I will discuss the role of buddha-nature as a key element in the theory and practice of Buddhist tantra, which will lead into a discussion of this doctrine in light of pantheism ("all is God"). Thinking of buddha-nature in terms of pantheism can help bring to light significant dimensions of this strand of Buddhist thought. (Duckworth, introduction, 235)
Duckworth, Douglas S. "Buddha-Nature and the Logic of Pantheism." In The Buddhist World, edited by John Powers, 235–47. London: Routledge, 2016. https://sites.temple.edu/duckworth/files/2016/01/logic-of-pantheism.pdf.
Video
David Germano: How Does gzhi (the Ground or Base) Relate to bden pa gnyis (the Two Truths) in Madhyamaka?
Germano, David. "How Does gzhi (ground or base) Relate to bden pa gnyis (two truths) in Madhyamaka?" Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Aug 27, 2022. Video, 6:41. https://www.youtube.com/watch?v=58nyymx1agE.
Germano, David. "How Does gzhi (ground or base) Relate to bden pa gnyis (two truths) in Madhyamaka?" Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Aug 27, 2022. Video, 6:41. https://www.youtube.com/watch?v=58nyymx1agE.
Video
David Germano: On Longchenpa's View of Prāsaṅgika Madhyamaka
Germano, David. "On Longchenpa's View of Prāsaṅgika Madhyamaka." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Aug 27, 2022. Video, 3:23. https://www.youtube.com/watch?v=nKCfQiAC9mI.
Germano, David. "On Longchenpa's View of Prāsaṅgika Madhyamaka." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Aug 27, 2022. Video, 3:23. https://www.youtube.com/watch?v=nKCfQiAC9mI.
Article
Does a Table Have Buddha-Nature?
In "The Way of the Dialetheist: Contradictions in Buddhism," Yasuo Deguchi, Jay Garfield, and Graham Priest (hereafter DGP) claimed that in certain parts of the Buddhist tradition contradictions are to be accepted as literally true. I shall confine my remarks to the case of Indian Madhyamaka, more specifically the Madhyamaka of the Mūlamadhyamakakārikā of Nāgārjuna (MMK) and its four extant Indian commentaries. About East Asian Buddhism I am not qualified to speak. The DGB thesis might also be thought to apply to Indian Yogācāra and Tathāgatagarbha thought, but those cases would require separate treatment. What I shall claim is that the Madhyamaka of Nāgārjuna and his commentators is best interpreted as rejecting the claim that a contradiction might be true. More recently DGP seem to have conceded that the interpretation of Madhyamaka that I favor is "orthodox" while their own is "heretical." So apparently we do not disagree as to which interpretation was more commonly accepted in the tradition. There remains a disagreement as to which is the more philosophically defensible. In defending the view I favor I shall be engaging in a considerable amount of textual exegesis, for which I feel I should apologize in advance. What I seek to show is not only that no Madhyamika accepted the dialetheist view that contradictory statements can be true, but also that their position makes good philosophical sense when understood within the confines of classical logic. My working assumption (which I believe I share with DGP) is that the Madhyamikas under discussion were astute philosophers who were well aware of the further implications of the methods they used. Given this assumption, textual exegesis becomes an important component in the investigation of the question at issue between us.
Siderits, Mark. "Does a Table Have Buddha-Nature?" Philosophy East and West, 63 no. 3 (2013): 373–86.
Article
Emptiness–Buddhanature
The Buddhist schools are rich and varied in their perspectives, but these many points of view all advance the Buddhist concept of the middle view (madhya-drshti in Sanskrit and ume tawa in Tibetan).
Kyabgon, Traleg. “Emptiness/Buddhanature.” Lion's Roar, September 1, 2003. https://www.lionsroar.com/emptiness-buddhanature/.
Book
Frameworks of Buddhist Philosophy
Jamgön Kongtrül's masterful survey of the broad themes and subtle philosophical points found in more than fifteen hundred years of Buddhist philosophical writings.
Callahan, Elizabeth M. (Kalu Rinpoché Translation Group), trans. The Treasury of Knowledge, Book Six, Part Three: Frameworks of Buddhist Philosophy, A Systematic Presentation of the Cause-Based Philosophical Vehicles. By Jamgön Kongtrul Lodrö Tayé ('jam mgon kong sprul blo gros mtha' yas). Ithaca, NY: Snow Lion Publications, 2007.
Book
Freedom From Extremes
What is emptiness? This question at the heart of Buddhist philosophy has preoccupied the greatest minds of India and Tibet for two millennia, producing hundreds of volumes. Distinguishing the Views, by the fifteenth-century Sakya scholar Gorampa Sonam Senge, is one of the most important of those works, esteemed for its conciseness, lucidity, and profundity. Freedom from Extremes presents Gorampa's elegant philosophical case on the matter of emptiness here in a masterful translation by Geshe Lobsang Dargyay.

Gorampa's text is polemical, and his targets are two of Tibet's greatest thinkers: Tsongkhapa, founder of the Gelug school, and Dolpopa, a founding figure of the Jonang school. Distinguishing the Views argues that Dolpopa has fallen into an eternalistic extreme, whereas Tsongkhapa has fallen into nihilism, and that only the mainstream Sakya view—what Gorampa calls "freedom from extremes"—represents the true middle way, the correct view of emptiness. Suppressed for years in Tibet, this seminal work today is widely regarded and is studied in some of Tibet's greatest academic institutions.

Gorampa's treatise has been translated and annotated here by two leading scholars of Tibetan Buddhist philosophy, and a critical edition of the Tibetan text on facing pages gives students and scholars direct access to Gorampa's own words. José Cabezón's extended introduction provides a thorough overview of Tibetan polemical literature and contextualizes the life and work of Gorampa both historically and intellectually. Freedom from Extremes will be indispensable for serious students of Madhyamaka thought. (Source: Wisdom Publications)
Cabezón, José Ignacio, and Geshe Lobsang Dargyay, trans. Freedom From Extremes: Gorampa's "Distinguishing the Views" and the Polemics of Emptiness. Studies in Indian and Tibetan Buddhism. Boston: Wisdom Publications, 2007.
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.
Article
Grounds of Buddha-Nature in Tibet
This paper discusses syntheses forged in Tibet among the doctrines of Madhyamaka, Yogācāra, and buddha-nature (tathāgatagarbha). Buddha-nature is a distinctively Mahāyāna Buddhist doctrine, taking a place along side of the Yogācāra doctrine of the basic consciousness (ālayavijñāna) and the universal emptiness (śūnyatā) of Madhyamaka. As a fundamental ground of reality, buddha-nature comes to be identified with a positive side of emptiness (in the case of Madhyamaka) and is assimilated with the basic consciousness (in the case of Yogācāra) as well. As the intrinsic purity of mind, buddha-nature also plays a causal role as the potential for complete awakening.

Buddha-nature comes to shape a Madhyamaka interpretation of emptiness in a positive light in a way that parallels its place in a Yogācāra interpretation (as a positive foundation of mind and reality). Buddha-nature supplements a Yogācāra theory of mind and reality by offering a positive alternative to a theory of consciousness that otherwise functions simply as the distorted cognitive structure of suffering. It thus is not only the potential for an awakened mind, but the cognitive content of awakening, too.

In Tibet we see the interpretation of buddha-nature converge with Mahāyāna doctrines in structurally parallel ways. Paired with buddha-nature, the doctrine of emptiness in Madhyamaka pivots from a “self-empty” lack of intrinsic nature to an “other-empty,” pure ground that remains. In narratives of disclosure characteristic of the doctrine of buddha-nature, we also see parallel shifts in the foundations of Yogācāra, as grounds of distortion like the basic consciousness, the dependent nature, and self-awareness are reinscribed into a causal story that takes place within a pure, gnostic ground.
Duckworth, Douglas S. "Grounds of Buddha-Nature in Tibet." Critical Review for Buddhist Studies 21 (2017): 109–36. https://sites.temple.edu/duckworth/files/2019/01/Duckworth_Buddha-Nature-in-Tibet.pdf.
Book
In Praise of Dharmadhātu
Nagarjuna is famous in the West for his works not only on Madhyamaka but his poetic collection of praises, headed by In Praise of Dharmadhatu. This book explores the scope, contents, and significance of Nagarjuna's scriptural legacy in India and Tibet, focusing primarily on the title work. The translation of Nagarjuna's hymn to Buddha nature—here called dharmadhatu—shows how buddha nature is temporarily obscured by adventitious stains in ordinary sentient beings, gradually uncovered through the path of bodhisattvas, and finally revealed in full bloom as buddhahood. These themes are explored at a deeper level through a Buddhist history of mind's luminous nature and a translation of the text's earliest and most extensive commentary by the Third Karmapa Rangjung Dorje (1284–1339), supplemented by relevant excerpts from all other available commentaries. The book also provides an overview of the Third Karmapa's basic outlook, based on seven of his major texts. He is widely renowned as one of the major proponents of the shentong (other-empty) view. However, as this book demonstrates, this often problematic and misunderstood label needs to be replaced by a more nuanced approach which acknowledges the Karmapa's very finely tuned synthesis of the two great traditions of Indian mahayana Buddhism, Madhyamaka and Yogacara. These two, his distinct positions on Buddha nature, and the transformation of consciousness into enlightened wisdom also serve as the fundamental view for the entire vajrayana as it is understood and practiced in the Kagyu tradition to the present day. (Source: Shambhala Publications)
Brunnhölzl, Karl, trans. In Praise of Dharmadhātu: Nāgārjuna and the Third Karmapa, Rangjung Dorje. Nitartha Institute Series. Ithaca, NY: Snow Lion Publications, 2007.
Book
Jamgön Mipam: His Life and Teachings
Jamgön Mipam (1846-1912) is one of the most extraordinary figures in the history of Tibet. Monk, mystic, and brilliant philosopher, he shaped the trajectory of Tibetan Buddhism's Nyingma school. This introduction provides a most concise entrée to this great luminary's life and work. The first section gives a general context for understanding Mipam's life. Part Two gives an overview of Mipam's interpretation of Buddhism, examining his major themes, and devoting particular attention to his articulation of the Buddhist conception of emptiness. Part Three presents a representative sampling of Mipam's writings. (Source: Shambhala Publications)
Duckworth, Douglas S. Jamgön Mipham: His Life and Teachings. Boston: Shambhala Publications, 2011.
Video
Kazuo Kano at the 2019 Tathāgatagarbha Symposium
Kazuo Kano discusses the term tathāgatagarbha and its appearance in tantric scriptures and commentaries composed by Indic authors and shows how and for what purposes this term has been integrated into tantric contexts. In terms of precursors to the tantric usages, he notes mentions such as that found in the Mahāparinirvāṇasūtra, in which practitioners are taught to think of themselves as a stūpa—that is, a reliquary that contains a buddha within it and as such are objects of worship. As for Indian authors, he discusses the views of Ratnākaraśānti as representative of the Yogācāra school and the notion of the three vehicles (triyāna), and he discusses Abhayākaragupta as representative of the Madhyamaka school and the notion of a single vehicle (ekayāna). Some brief mention is also made of Kamalaśīla, who represents a synthesis of the two schools.
Kano, Kazuo. "Examples of the Term tathāgatagarbha Appearing in Indic Tantric Literature." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 42:13. https://www.youtube.com/watch?v=vIVDu1Ig7H8.
Video
Khenpo Ngawang Jorden at the 2019 Tathāgatagarbha Symposium
Khenpo Ngawang Jorden discusses Gorampa’s interpretation of the concept of buddha-nature presented in his Supplement to the Three Vows. In particular his presentation is focused on Gorampa's refutation of the Jonang view of buddha-nature, as represented by the writings of Dolpopa and his zhentong philosophy.
Jorden, Khenpo Ngawang. "Revisiting Gorampa on Buddha Nature." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 45:05. https://www.youtube.com/watch?v=wmhgtw5HwCE.
Book
Lion of Speech
A traditional biography on the life of Mipham Rinpoche—one of the greatest 19th-century masters—from Dilgo Khyentse Rinpoche—one of the greatest 20th–century masters.

Lion of Speech: The Life of Mipham Rinpoche offers a translation of Dilgo Khyentse Rinpoche’s biography of Mipham Rinpoche, left behind in Tibet when Khyentse Rinpoche went into exile in 1959 and lost for eighty years before its discovery by an extraordinary stroke of good fortune. The biography is written as a traditional namthar, an account of the “life and liberation” of a man who is widely considered to be among the greatest scholars and accomplished masters in the history of Tibetan Buddhism. One of the striking features of Khyentse Rinpoche’s account is that it downplays the “miraculous” aspects of Mipham’s life and activities—perhaps as a means of bringing into sharper focus the effect that Mipham had on his contemporaries as a spiritual master, scholar, and teacher.

The second half of the book offers selected translations of Mipham Rinpoche’s works that provide readers with a taste of his enormous and extremely varied output. The translations are from his works on Madhyamaka, buddha-nature, tantra, and the Great Perfection. Some are new translations and some are striking passages from works that have already been published, including passages from Guide to the Wheel of Analytical Meditation, The Adornment of the Middle Way, The Wisdom Chapter, The Lion’s Roar, and White Lotus. (Source: Shambhala Publications)
Fletcher, Wulstan, and Helena Blankleder (Padmakara Translation Group), trans. Lion of Speech: The Life of Mipham Rinpoche. By Dilgo Khyentse Rinpoche. Boulder, CO: Shambhala Publications, 2020.
Video
Lopen Damcho Dorji on Buddha-Nature in Drukpa Kagyu Tradition
འབྲུག་པ་དཀར་བརྒྱུད་ལ་བདེ་གཤེགས་སྙིང་པོའི་དགོངས་བཞེད་ཉམས་ལེན་སྐོར།
On Understanding and Practice of Buddha-Nature in Drukpa Kagyu Tradition


Explaining the concept of spiritual gene, or gotra, in the Madhyamaka tradition in general through citations from sūtras and commentarial literature, Lopen Damcho Dorji presents Buddha-Nature in the Drukpa Kagyu school, particularly as found in the writings of Pema Karpo, as the sphere of reality which is the emptiness free from all elaborations, specifically the emptiness of the mental consciousness. Pema Karpo, he explains, considers an emptiness transcending all extremes of existence, nonexistence, both, and neither to be buddha-nature and not a mere negation of true existence.

Pema Karpo also asserted that both the naturally present spiritual gene and the acquired spiritual gene are in reality the unconditioned innate reality, given different names for being totally obscured or partially obscured. While the naturally present spiritual gene exists in all beings, the acquired spiritual gene, or the spiritual gene which has some of its obscuration removed, is only associated with the sublime Mahāyāna beings. Lopen Damcho Dorji also points out that buddha-nature in the Drukpa Kagyu tradition is not an emptiness which is a mere nonimplicative negation but rather an emptiness endowed with all qualities because the buddha-nature of sentient beings is not different from that of the Buddha. Such buddha-nature or emptiness endowed with all qualities is then only realized by Mahāyāna saints and not by other beings, as they possess the four types of defilements which obscure the buddha-nature. He goes on to discuss how the conceptual mind by nature is the dharmakāya, or the gnosis of the Buddha, according to the Kagyu tradition.
Damcho Dorji, Lopen. "Lopen Damcho Dorji at the 2023 Buddha-Nature Conference." Day 1, Talk 3. 2023 Buddha-Nature Conference, Shechen Monastery, Kathmandu. Produced by the Tsadra Foundation Research Department. Video, 1:02:54. https://www.youtube.com/watch?v=kYCweSM0sX8.
Book
Mahāmudrā and the Middle Way
This two-volume publication explores the complex philosophy of Mahāmudrā that developed in Tibetan Dwags po Bka’ brgyud traditions between the 15th and 16th centuries CE. It examines the attempts to articulate and defend Bka’ brgyud views and practices by four leading post-classical thinkers: (1) Shākya mchog ldan (1423‒1507), a celebrated yet controversial Sa skya scholar who developed a strong affiliation with the Karma Bka’ brgyud Mahāmudrā tradition in the last half of his life, (2) Karma phrin las Phyogs las rnam rgyal (1456‒1539), a renowned Karma Bka’ brgyud scholar-yogin and tutor to the Eighth Karma pa, (3) the Eighth Karma pa himself, Mi bskyod rdo rje (1507‒1554), who was among the most erudite and influential scholar-hierarchs of his generation, (4) and Padma dkar po (1527‒1592), Fourth ’Brug chen of the ’Brug pa Bka’ brgyud lineage who is generally acknowledged as its greatest scholar and systematizer. It is an important academic work published in the Vienna series WSTB and is divided into two volumes: the first offers a detailed philosophical analysis of the authors’ principal views and justifications of Mahāmudrā against the background of Indian and Tibetan Buddhist doctrines on mind, emptiness and buddha nature; the second comprises an annotated anthology of their seminal writings on Mahāmudrā accompanied by critical editions and introductions. These two volumes are the result of research that was generously funded by the Austrian Science Fund (FWF) from 2012 to 2015 under the supervision of Prof. Klaus-Dieter Mathes. The project was entitled “‘Emptiness of Other’ (Gzhan stong) in the Tibetan ‘Great Seal’ (Mahāmudrā) Traditions of the 15th and 16th Centuries” (FWF Project number P23826-G15). (Source: WSTB Description)
Higgins, David, and Martina Draszczyk. Mahāmudrā and the Middle Way: Post-Classical Kagyü Discourses on Mind, Emptiness and Buddha-Nature. Vol. II, Translations, Critical Texts, Bibliography and Index. Wiener Studien zur Tibetologie und Buddhismuskunde 90.2. Vienna: Arbeitskreis für Tibetische und Buddhistische Studien Universität Wien, 2016.
Book
Mahāyāna Buddhism: The Doctrinal Foundations
Originating in India, Mahayana Buddhism spread across Asia, becoming the prevalent form of Buddhism in Tibet and East Asia. Over the last twenty-five years Western interest in Mahayana has increased considerably, reflected both in the quantity of scholarly material produced and in the attraction of Westerners towards Tibetan Buddhism and Zen. Paul Williams’ Mahayana Buddhism is widely regarded as the standard introduction to the field, used internationally for teaching and research and has been translated into several European and Asian languages. This new edition has been fully revised throughout in the light of the wealth of new studies and focuses on the religion’s diversity and richness. It includes much more material on China and Japan, with appropriate reference to Nepal, and for students who wish to carry their study further there is a much-expanded bibliography and extensive footnotes and cross-referencing. Everyone studying this important tradition will find Williams’ book the ideal companion to their studies. (Source: Routledge)
Williams, Paul. Mahayana Buddhism: The Doctrinal Foundations. 2nd ed. The Library of Religious Beliefs and Practices. New York: Routledge, 2009. https://archive.org/details/mahayanabuddhismthedoctrinalfoundationspaulwilliamsroutledgeseealtruismandreality_202003_445_W/mode/2up.
Interview
Matthieu Ricard: Conversations on Buddha-Nature
Ricard, Matthieu. “Matthieu Ricard: Conversations on Buddha-Nature." Interview by Lopen Dr. Karma Phuntsho. Conversations on Buddha-Nature Series 1. October 24, 2020. Video, 1:07:51. https://www.youtube.com/watch?v=MurIM00GwUc.
Ricard, Matthieu. “Matthieu Ricard: Conversations on Buddha-Nature." Interview by Lopen Dr. Karma Phuntsho. Conversations on Buddha-Nature Series 1. October 24, 2020. Video, 1:07:51. https://www.youtube.com/watch?v=MurIM00GwUc.
Video
Matthieu Ricard: How Can We Reconcile the Teachings on Buddha-Nature with the Prasangika Madhyamaka System?
Excerpt from "Conversations on Buddha-Nature" with Lopen Dr. Karma Phuntsho
Ricard, Matthieu. "How Can We Reconcile the Teachings on Buddha-Nature with the Prasangika Madhyamaka System?" Interview by Lopen Dr. Karma Phuntsho. Conversations on Buddha-Nature Series 1. October 24, 2020. Video, 5:40. https://www.youtube.com/watch?v=I8Vz1kFr7yI.
Book
Mipam on Buddha-Nature
A comprehensive overview of Tibetan Buddhist thinker Mipam’s work on emptiness and Buddha-nature.



Mipam ( 'ju mi pham rgya mtsho, 1846–1912) is one of the most prolific thinkers in the history of Tibet and is a key figure in the Nyingma tradition of Buddhism. His works continue to be widely studied in the Tibetan cultural region and beyond. This book provides an in-depth account of Mipam’s view, drawing on a wide range of his works and offering several new translations. Douglas S. Duckworth shows how a dialectic of presence and absence permeates Mipam’s writings on the Middle Way and Buddha-nature.

Arguably the most important doctrine in Buddhism, Buddha-nature is, for Mipam, equivalent to the true meaning of emptiness; it is the ground of all and the common ground shared by sentient beings and Buddhas. This ground is the foundation of the path and inseparable from the goal of Buddhahood. Duckworth probes deeply into Mipam’s writings on Buddha-nature to illuminate its central place in a dynamic Buddhist philosophy. (Source: SUNY Press)
Duckworth, Douglas S. Mipam on Buddha-Nature: The Ground of the Nyingma Tradition. Albany: State University of New York Press, 2008. http://promienie.net/images/dharma/books/mipham_buddha-nature.pdf.
Video
On His Personal Encounter with Buddha-Nature Teachings by Wulstan Fletcher
Wulstan Fletcher describes his own experience with the teachings of buddha-nature. In particular he speaks about how his study of the emptiness teachings of Madhyamaka has been essential to his understanding of buddha-nature. He goes on to discuss how practice is a means of developing the recognition of the buddha-nature within.
Fletcher, Wulstan. “On His Personal Encounter with Buddha-Nature Teachings.” Interview by Marcus Perman. Tsadra Foundation Research Department, November 9, 2019. Video, 7:39. https://youtu.be/IqAWmB_nDRM.
Book
Progressive Stages of Meditation on Emptiness (2016)
The text presents a series of meditation practices on a particular aspect of the Buddha's teachings. They begin with one's rather coarse understanding and progresses through increasingly subtle stages until one arrives at complete and perfect understanding. (Source: back cover)
Gyamtso, Khenpo Tsultrim. Progressive Stages of Meditation on Emptiness. Translated by Shenpen Hookham. San Bernardino, CA: Shrimala Trust, 2016.
Book
Radiant Emptiness
In Radiant Emptiness, Yaroslav Komarovski offers an annotated translation of three seminal works on the nature and relationship of the Yogacara and Madhyamaka schools of Buddhist thought, by Serdok Penchen Shakya Chokden (1428-1507). There has never been consensus on the meaning of Madhyamaka and Yogacara, and for more than fifteen centuries the question of correct identification and interpretation of these systems has remained unsolved. Chokden proposes to accept Yogacara and Madhyamaka on their own terms as compatible systems, despite their considerable divergences and reciprocal critiques. His major objective is to bring Yogacara back from obscurity, present it in a positive light, and correct its misrepresentation by earlier thinkers. He thus serves as a major resource for scholarly research on the historical and philosophical development of Yogacara and Madhyamaka. Until recently, Shakya Chokden's works have been largely unavailable. Only in 1975 were his collected writings published in twenty-four volumes in Bhutan. Since then, his ingenious works on Buddhist history, philosophy, and logic have attracted increasing scholarly attention. Komarovski's research on Shakya Chokden's innovative writings--most of which are still available only in the original Tibetan--revises early misinterpretations by addressing some of the most complicated aspects of his thought. While focusing on his unique interpretation of Yogacara and Madhyamaka, the book also shows that his thought provides an invaluable base to challenge and expand our understanding of such topics as epistemology, contemplative practice, the relationship between intellectual study and meditative experience, and other key questions that occupy contemporary scholarship on Buddhism and religion in general. (Source: Oxford University Press)
Komarovski, Yaroslav. Radiant Emptiness: Three Seminal Works by the Golden Paṇḍita Shakya Chokden. Oxford: Oxford University Press, 2020.
Video
Rev. Kokyo Henkel: On the Various Early Influences on the Formation of the Zen Tradition
Henkel, Rev. Kokyo. "On the Various Early Influences on the Formation of the Zen Tradition." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, June 26, 2021. Video, 8:05. https://youtu.be/6w6KD6Ez8Yc.
Henkel, Rev. Kokyo. "On the Various Early Influences on the Formation of the Zen Tradition." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, June 26, 2021. Video, 8:05. https://youtu.be/6w6KD6Ez8Yc.
Book
Saṃsāra, Nirvāṇa, and Buddha Nature
This is the third volume in the Dalai Lama’s definitive and comprehensive series on the stages of the Buddhist path.
Dalai Lama, 14th, and Thubten Chodron. Saṃsāra, Nirvāṇa, and Buddha Nature. Library of Wisdom and Compassion 3. Somerville, MA: Wisdom Publications, 2018.
Article
Shakya Chokden’s History of Madhyamaka Thought in Tibet
Serdok Paṇchen Shakya Chokden (1428-1507) stands out as one of the most remarkable thinkers of Tibet. The enormous body of his collected works is notable for the diversity and originality of the writings it contains, and for their exceptional rigor. One of the few Tibetan intellectuals affiliated with both the Sakyapa and Kagyüpa orders, which were often doctrinal and political rivals (see chapters 7 and 11), he was also among the sharpest critics of Jé Tsongkhapa (chapter 16), the founder of the Gelukpa order that would come to dominate Tibet under the Dalai Lamas. For this reason Shakya Chok- dens works were eventually banned by the Central Tibetan government. They are known to us today primarily thanks to a beautifully produced eighteenth-century man- uscript from Bhutan, where the Central Tibetan ban did not extend and the religious leadership was congenial to the blend of Sakyapa and Kagyüpa perspectives that lent Shakya Chokden s texts much of their unique flavor.
      Among the distinctive aspects of Shakya Chokden s oeuvre are his several contributions to the history of Buddhist thought. Historical writing in Tibet (chapter 11) was interested above all in important political or religious events, and the lives of the major actors. Doctrinal or intellectual history was generally ignored, no doubt in part be- cause the outlook fostered in the monastic colleges was one of perennialism: the truths revealed in the Buddha s teaching were eternal, and thus exempt from the process of historical change. Knowledgeable scholars were, of course, aware that commentarial and interpretive traditions did have a history of sorts, but this awareness tended to be expressed in their own commentarial notes, not in dedicated doctrinal histories. In Shakya Chokden's writings, however, we find sustained historical essays on Indian and Tibetan traditions of logic and epistemology, and of the Madhyamaka philosophy inspired by Nāgārjuna. The selections given here are drawn from his work on the latter, and may serve as an introductory guide to the philosophical writings included in the remainder of this chapter.
      Shakya Chokden's discussion turns on the distinction made by Tibetan thinkers between two types of argument, termed in the present translation "autonomous reason” and "consequence.” The first refers to the method of using positive proof to demonstrate the truth or falsehood of a given proposition. The second, by contrast, only seeks to undermine the propositions advanced by a (real or presumed) opponent by drawing out their untenable consequences, and so is similar to reductio ad absurdum, or “indirect Proof,” in Western systems of logic. This distinction was often considered by Tibetans to he the basis for designating two distinct schools of Madhyamaka philosophy, Svātantrika (Autonomous Reasoning) and Prāsańgika (Consequentialist). MTK (Komarovski, Sources of Tibetan Tradition, 373)
Komarovski, Yaroslav. "Shakya Chokden’s History of Madhyamaka Thought in Tibet." In Sources of Tibetan Tradition, edited by Kurtis R. Schaeffer, Matthew T. Kapstein, and Gray Tuttle, 373–80. New York: Columbia University Press, 2013.
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.
Book
The Buddhist Philosophy of the Middle
Madhyamaka, the "philosophy of the middle," systematized the Buddha's fundamental teaching on no-self with its profound non-essentialist reading of reality. Founded in India by Nāgārjuna in about the second century C.E., Madhyamaka philosophy went on to become the dominant strain of Buddhist thought in Tibet and exerted a profound influence on all the cultures of East Asia. Within the extensive Western scholarship inspired by this school of thought, David Seyfort Ruegg's work is unparalleled in its incisiveness, diligence, and scope. The Buddhist Philosophy of the Middle brings together Ruegg’s greatest essays on Madhyamaka, expert writings which have and will continue to contribute to our progressing understanding of this rich tradition. (Source: Wisdom Publications)
Ruegg, David Seyfort. The Buddhist Philosophy of the Middle: Essays on Indian and Tibetan Madhyamaka. Studies in Indian and Tibetan Buddhism. Boston: Wisdom Publications, 2010.
PhD Diss
Engle, A.: The Buddhist Theory of Self according to Acarya Candrakirti
Whether one approaches the Buddhist tradition from a historical, cultural, or philosophical perspective, scholarship in this area of study has largely been the province of individuals possessing some degree of proficiency in one, or a number of, various Asian languages. Obviously, the first challenge facing the scholar is simply that of determining exactly what Buddhism was and, to some extent, continues to be. However, the intellectual tradition of Western civilization has developed virtually in total isolation from this religion. Thus, the ultimate, and perhaps most difficult, challenge is that of pointing out the merits of Buddhism to a largely unfamiliar Western audience. The person who is unversed in any of the canonical languages of Buddhism only has access to Buddhist literature through the writings that are available in a Western language. And, at present, this body of writings does not provide anything like a complete and thorough representation of Buddhist literature. Consequently, in addition to those who are well-versed in Buddhist ideology, this dissertation is also intended for individuals who have little familiarity with this subject.
      More specifically, my objective has been to make a contribution to the ongoing investigations into the history of Buddhist philosophy by focussing on one Buddhist author's interpretation of a specific topic— the doctrine of anātma— and providing an analysis of it in relation to the views of several other Buddhist schools. I have attempted to demonstrate how Acarya Candrakirti's theory of self is significantly different from the generally accepted Buddhist explanation of this topic. In doing so, several relevant areas of Candrakirti's overall system are also examined. With regard to his Prasangika views on logic, I have introduced new material from the writings of Svatantrika scholars for the purpose of further clarifying the nature of the differences between these two Madhyamika schools of thought.
      Part Two consists of a translation of Candrakirti's most comprehensive discussion of his views on the self. This text was not previously available in English. In several instances my translation also corrects misinterpretations that occur in the incomplete French translation of Professor Louis de la Vallée Poussin. The text consists of a section of the sixth chapter from Acarya Candrakirti's Madhyamakāvatārabhāṣya. Since the original Sanskrit is not extant, my translation is based on the Tibetan translation. For a manuscript I have used the 1912 edition prepared by Professor Poussin and published by the Russian Imperial Academy of Sciences as Volume IX of the Bibliotheca Buddhica series. In preparing the English translation, Professor Poussin's French translation as well as a partial Sanskrit reconstruction by N. Aiyaswami Sastri were consulted; however the most useful aid proved to be the Tibetan translation of a 12th century Indian commentary to Candrakirti's text composed by a certain Jayānanda and entitled Madhyamakāvatāratīka. This work provides a literal explanation for almost every word of Candrakirti's text and was extremely helpful for understanding numerous obscure passages.
      Although several of the texts cited in Part One of the dissertation can be found in translations prepared by other scholars, I have presented my own version for all these quotations in order to maintain a consistency of style and terminology. The one exception occurs in the chapter on Prasangika logic, for which ample explanation is given there. (Engle, preface, iii–v)
Engle, Artemus Bertine. "The Buddhist Theory of Self According to Acarya Candrakirti." PhD diss., University of Wisconsin-Madison, 1983.
Book
The Center of the Sunlit Sky
Madhyamaka is a potent and universally accessible means of calming out suffering and awakening to our innate wisdom. The Center of the Sunlit Sky artfully rescues this brilliant teaching from its unwarranted reputation for intellectual opacity and reinstates it as a supremely practical toolkit for everyday living. The aim of this book is to take Mahyamaka out of the purely intellectual corner into which it–unjustly–gets boxed. It is an attempt to show how Madhyamaka actually addresses and works with all of our experiences in life.

The book follows the original Indian sources as well as the standard commentaries on Madhyamaka in the Kagyü School of Tibetan Buddhism. At the same time, these materials are adapted for a contemporary audience, combining the familiar sharpness of Madhyamaka reasonings (launching a massive assault on our cherished belief systems) with exploring the practical relevance of the Madhyamaka way of mind training.

Part One of the book, "The General Presentation of Madhyamaka in the Kagyü Tradition," provides an overview of the transmission of Madhyamaka from India to Tibet and its relation to Vajrayāna and Mahāmudrā, followed by a general presentation of Madhyamaka in terms of ground, path, and fruition. Further chapters are devoted to the Autonomist-Consequentialist distinction, the controversial issue of "Shentong-Madhyamaka," the distinction between expedient and definitive meaning, and a penetrating presentation of the major differences between the Eight Karmapa's and Tsongkhapa's interpretations of Madhyamaka.

Part Two consists of a brief introduction to the Bodhicaryāvatāra and a translation of the Second Pawo Rinpoche's commentary on its ninth chapter (on knowledge).

(Source: book jacket)
Brunnhölzl, Karl. The Center of the Sunlit Sky: Madhyamaka in the Kagyü Tradition. Including a translation of Pawo Rinpoche's commentary on the knowledge section of Śāntideva's The Entrance to the Bodhisattva’s Way of Life (Bodhicaryāvatāra). Nitartha Institute Series. Ithaca, NY: Snow Lion Publications, 2004.
Book
The Continuity of Madhyamaka and Yogācāra in Indian Mahāyāna Buddhism
In the past European scholars have tended to treat both Madhyamaka and Yogācāra as separate and fundamentally opposed trends in Mahāyāna Buddhist thought. Drawing heavily on early textual evidence this work questions the validity of such a 'Mahāyāna schools' hypothesis.

      By down-playing the late commentorial traditions, the author attempts a general reappraisal of the epistemological and ontological writings of Nāgārjuna, Asaṅga and Vasubandhu. He concludes that the overlap in all areas of doctrine is significant, but particularly with respect to the teachings on the levels of truth, the enlightened and unenlightened states, the status of language and the nature of reality

      It is hoped that such investigations may provide the basis for a new theory on the proliferation of Indian Mahāyāna Buddhism as an organic process of assimilation to new audiences, and specific contemporary problems, rather than in the more schismatic manner favoured by past researchers. (Source: Brill)
Harris, Ian Charles. The Continuity of Madhyamaka and Yogācāra in Indian Mahāyāna Buddhism. Brill's Indological Library 6. Leiden: Brill, 1991. https://archive.org/details/madhyamakacontinuityofmadhyamkaandyogacharainindianbuddhismiancharlesharrisbrill_36_E/mode/2up.
Book
The Essence of Other-Emptiness
Jeffrey Hopkins continues his groundbreaking exploration of the Jo-nang-ba sect of Tibetan Buddhism with this revelatory translation of one of the seminal texts from that tradition. Whereas Dol-bo-ba's massive Mountain Doctrine authenticates the doctrine of other-emptiness through extensive scriptural citations and elaborate philosophical arguments, Taranatha's more concise work translated here situates the doctrine of other-emptiness within the context of schools of tenets, primarily the famed four schools of Tibetan Buddhism, through comparing the various schools' opinions on the status of the noumenon and phenomena. Also included is a supplementary text by Taranatha which presents the opinions of a prominent fifteenth-century Sakya scholar, Shakya Chok-den, and contrasts them with those of the leading Jo-nang-ba scholar Dol-bo-ba. (Source: Back Cover)
Hopkins, Jeffrey, trans. The Essence of Other-Emptiness. By Tāranātha. Boston: Snow Lion Publications, 2007.
Book
The Philosophy of Buddhism
The translation of Erich Frauwallner's Die Philosophie des Buddhismus, first published in 1956, opens up a classic introduction to Buddhist thought to a broader English language readership. The book covers the period of early canonical literature with examples of its philosophically relevant ideas, followed by the principal philosophical concepts of systematic Sravakayana Buddhism. In the main part of the book, Frauwallner presents the first survey of the development of the philosophical systems of Mahayana Buddhism. He was well aware of the limitations in presenting only the Buddhist philosophy of the "classical", i.e., the systematic period, and does not seem to have been ready to add the philosophically creative new postsystematic tradition of Buddhist epistemology and logic, a major subject of his subsequent years of research.

Frauwallner's way of translating was straightforward: to remain as close as possible to the original text while presenting it in a clear and readable way in order to convey an accurate impression of its meaning. For technical terms in the source materials he maintained a single translation even when various meanings were suggested. For clarity regarding such variations of meaning he relied on the context and his explanation.

The same approach was taken by the translator of the present book. Although his translation attempts to be faithful to the 1994 edition of Die Philosophie des Buddhismus, he inserted helpful additional headlines into the text and considerably enlarged the index. All other additions by the translator are given within square brackets. Besides this, he created an Appendix, which contains one of Frauwallner's more important articles "Amalavijnana and Alayavijnana" (1951) to complement the long Yogacara section of the book, a bibliography of selective publications after 1969. The URLs for many of the source materials were also conveniently provided. (Source: Motilal Banarsidass)
Frauwallner, Erich. The Philosophy of Buddhism (Die Philosophie des Buddhismus). Translated by Gelong Lodrö Sangpo with the assistance of Jigme Sheldrön, under the supervision of Ernst Steinkellner. Delhi: Motilal Banarsidass, 2010. Originally published 1956 by Akademie Verlag as Die Philosophie des Buddhismus (Berlin).
Book
The Reflexive Nature of Awareness (2000)
According to the Tibetan Tsong Kha pa one of the eight difficult points in understanding Madhyamaka philosophy is the way in which Prāsaṅgika Madhyamaka does not accept even conventionally that reflexivity is an essential part of awareness — that in being aware there is also an awareness of being aware (rang rig). One of the most sysyematic and detailed refutations of Tsong kha pa's approach to this issue can be found in the commentary to the ninth chapter of the Bodhicaryaāvatāra by the rNyingma lama Mi pham (1846–1912), together with Mi pham's own replies to his subsequent critics. In the course of this Mi pham reveals a vision of what is going on in the Madhyamaka which is rather different from the more familiar Tibetan approach of Tsong kha pa.
      Paul Williams places this controversy in its Indian and Tibetan context. He traces in detail Mi pham's position in his commentary on the Bodhicaryaāvatāra, the attack of one of his opponents, and his response, as well as indicating ways in which this controversy over the nature of awareness may be important within the context of Mi pham's rNyingma heritage of rDzogs chen thought and practice.
      This book is the first book length study of its subject, and also includes a reprint of a previous paper by Williams on the reflexive nature of awareness, as well as the relevant Tibetan texts from Mi pham. The book will be of interest to all students of Indian and Tibetan Madhyamaka, as well as associated areas of Buddhist thought such as Yogācāra and the philosophy of Dharmakīrti. It will also be of value to those concerned with the intelectual foundations of rDzogs chen. (Source: Back cover of Routledge 2013 edition)
Williams, Paul. The Reflexive Nature of Awareness: A Tibetan Madhyamaka Defence. Delhi: Motilal Banarsidass, 2000. First published 1998 by Curzon Press (Richmond, UK).
PhD Diss
Wangchuk, Tsering: The Uttaratantra in the Age of Argumentation: Dolpopa Sherab Gyaltsen and His Fourteenth-Century Interlocutors on Buddha-Lineage
This dissertation examines the intellectual history of the Uttaratantra in Tibet from the 12th century to the early 15th century. It is between these centuries that the text, which is one of the most authoritative works on the notion of tathāgata-essence, takes its shape in Tibet through the writings of some of the most formidable Tibetan thinkers of the time.
Wangchuk, Tsering. "The Uttaratantra in the Age of Argumentation: Dolpopa Sherab Gyaltsen and His Fourteenth-Century Interlocutors on Buddha-Lineage." PhD diss., University of Virginia, 2009.
Book
The Uttaratantra in the Land of Snows
With its emphasis on the concept of buddha-nature, or the ultimate nature of mind, the Uttaratantra is a classical Buddhist treatise that lays out an early map of the Mahāyāna path to enlightenment. Tsering Wangchuk unravels the history of this important Indic text in Tibet by examining numerous Tibetan commentaries and other exegetical texts on the treatise that emerged between the eleventh and fifteenth centuries. These commentaries explored such questions as: Is the buddha-nature teaching found in the Uttaratantra literally true, or does it have to be interpreted differently to understand its ultimate meaning? Does it explicate ultimate truth that is inherently enlightened or ultimate truth that is empty only of independent existence? Does the treatise teach ultimate nature of mind according to the Cittamātra or the Madhyamaka School of Mahāyāna? By focusing on the diverse interpretations that different textual communities employed to make sense of the Uttaratantra, Wangchuk provides a necessary historical context for the development of the text in Tibet. (Source: SUNY Press)
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.
Article
The Yogācārā and Mādhyamika Interpretations of the Buddha-nature Concept in Chinese Buddhism
The idea of Buddha-nature was first made popular in China in the early fifth century with the translation of the Mahāyāna Mahāparinirvāṇasūtra (hereafter cited as MNS),'"`UNIQ--ref-000000D7-QINU`"' and since then, it has remained one of the central themes of Chinese Buddhist thought. Already in the fifth and early sixth centuries, a wide variety of theories on the Buddha-nature had begun to appear, but extant information about them remains scanty and scattered.'"`UNIQ--ref-000000D8-QINU`"' It is in the writings of Ching-ying Hui-yüan (523–592),'"`UNIQ--ref-000000D9-QINU`"' the Yogācārin, and in Chi-tsang (549–623), the Mādhyamika, that we find the earliest available full-scale treatments of the subject. Hui-yüan and Chi-tsang hold a number of views in common with respect to the question of Buddha -nature:

'"`UNIQ--poem-000000DD-QINU`"'

Nevertheless, given their very different theoretical upbringings and doctrinal affiliations, it is inevitable that they would carry to their explanations of the Buddha-nature concept some of the basic principles and assumptions of their respective philosophical traditions. In examining and comparing the Buddha-nature teachings of Hui-yüan and Chi-tsang our present study attempts to show how the Buddha-nature concept has come to assume divergent significances when read in the context of the two main streams of thought in Mahāyāna Buddhism: Yogācāra and Mādhyamika. (Liu, "The Yogācāra and Mādhyamika Interpretations of the Buddha-nature Concept in Chinese Buddhism," 171)
Liu, Ming-Wood. "The Yogācārā and Mādhyamika Interpretations of the Buddha-nature Concept in Chinese Buddhism." Philosophy East and West 35, no. 2 (1985): 171–93.
PhD Diss
Sy, N.: Thought of Buddha Nature as Depicted in the Laṅkāvatārasūtra
Abstract

Buddhism, as a religion arose in ancient India and developed in various parts of the world, aims at the unique goal that is providing welfare and happiness for human beings. The real happiness brought to mankind by Buddhism is not a satisfaction of self-requirement, but a spiritual benefit coming from enlightenment of the absolute truth, emancipation of the ego of things and persons, and free from the hindrances of passion and ignorance. Buddhism that is mainly based on teachings of the Buddha delivered at different places on different occasions continues to develop and adapt to the new challenges in the form of thought, different cultures, religions, customs and tradition of the people wherever it went. However, all the Buddha’s teachings originate in the enlightenment of the Buddha.
      All traditions of Buddhism accept that the Buddha attained enlightenment through stages of meditation that led to the Buddhahood endowed with transcendent wisdom and compassion. According to some Mahāyāna scriptures, the Buddhahood is nothing other than the Buddhanature which is the inherent essence within all beings. The doctrine of the Buddha-nature presented in several Mahāyāna scriptures of the so-called Tathāgatagarbha literature was formed in about the third century CE. There is no evidence that the doctrine of Buddha-nature formed a school in India like the Śūnyatā (Emptiness) of the Mādhyamika or the Vijñaptimātratā (Consciousness-only) of the Yogācāra School, but the Buddha-nature plays an important role in the religious life of Mahāyāna Buddhism in the East and Southeast Asian countries because it provides a faith of the permanence and immortality due to a declaration that all sentient beings possess the innate Buddha-nature and have a potentiality of becoming the Buddhas.
      Although most of the followers of Mahāyāna Buddhism believe the doctrine of the Buddha-nature and constantly try their best endeavor to attain the goal of Buddhahood, there were a lot of opinions that criticize the doctrine of the Buddha-nature by asserting that it is not Buddhist because this idea of the Buddha-nature seems to be akin to the permanent Self (ātman/brahman) presented in the Vedānta of Brahmanism. Conversely, according to some other scholars, the Buddha nature or Tathāgatagarbha referred in some Mahāyāna Sūtras does not represent a substantial self or ego; it is rather a positive language to express the thought of śūnyatā and to represent the potentiality of realizing the Buddhahood through Buddhist practices. Modern scholars today fall into an unending discussion about the similarity or difference between the Buddha-nature and Brahman but no one compares the date of these doctrines. Therefore, the purpose of this thesis is an attempt to clarify the Buddhist orthodoxy of the doctrine of the Buddha-nature through chronological comparison of the date of Buddha-nature with that of Brahman. Based on the Laṅkāvatārasūtra and other scriptures, the work attempt to elucidate that the Buddhist thought of the Buddha-nature had existed prior the Vedāntic thought of Brahman. Indeed, the thesis shows that while the doctrine of the Buddha-nature had come into existence in the third century CE in the Tathāgatagarbha literature, the Vedāntic doctrine of Brahman appeared for the first time in the sixth century CE. Consequently, although the Buddha-nature is closely akin to Brahman/ātman of the Vedānta, the doctrine of the Buddha-nature is originally a thought of Buddhism. For this reason, the writer chose the topic entitled “Thought of Buddha-nature as Depicted in the LaṅkāvatāraSūtra” for the Ph.D. thesis.
Study on the Buddha-nature is a task which cannot be carried out without the important texts, teachings, practices and historical movements of Buddhism. This study is mainly based upon the Laṅkāvatārasūtra, a Buddhist text of the later period of the Tathāgatagarbha literature, in which the thought of the Buddha-nature is depicted in relationship with most of the Mahāyāna concepts such as the Buddhatā, Tathāgatagarbha, Ālayavijñāna, Dharmakāya, Mind-only, etc. Especially, the Laṅkāvatārasūtra emphasizes the practice of self-realization and sudden enlightenment of the Buddha-nature. It is also said that the Sūtra was handed down by Bodhidharma to his heir disciple Hui-ke 慧可 as the proof of enlightenment in Chan (Zen) Buddhism.
      This thesis is an attempt to investigate and criticize the philosophical and religious thought of the Buddha-nature as depicted in the Laṅkāvatārasūtra. In so doing, we have taken into consideration the following principle themes:

      1. Evolution of the Buddha-nature Concept
      2. The Buddha-nature in the Tathāgatagarbha Literature
      3. The Laṅkāvatārasūtra and Hindu Philosophy
      4. The Thought of Buddha-nature in the Laṅkāvatārasūtra
      5. The Practice of Buddha-Nature in the Laṅkāvatārasūtra
      6. Further Development of the Concept of Buddha-nature in
          China

      Structurally, therefore, excluding the introduction and conclusion, the thesis consists of six major chapters in accordance with the above six main themes respectively.
Sy, Nguyen Dac. "Thought of Buddha Nature as Depicted in the Laṅkāvatārasūtra." PhD diss., University of Delhi, 2012. https://shodhganga.inflibnet.ac.in/handle/10603/28355.
Book
Three Texts on Madhyamaka by Shakya Chokden
Madhyamaka Philosophy of Shakya Chokden (gSer-mdog pan-chen sha-kya mchog-ldan) 1428–1507, translated by Komarovski laroslav includes three major treatises on Madhyamaka philosophy.

   i. The Wish-fulfilling Meru: A Discourse Explaining the Origination of Madhyamaka (dBu-ma'i byung-tshul rnam-par bshad-pa'i gtam yid-bzhin lhun-po),

   ii. Drop of Nectar of Definitive Meaning: Entering the Gate to the Essential Points of the Two Truth[s] (bDen-pa gnyis-kyi gnas-la 'jug-pa nges-don bdud-rtsi thigs-pa), and

   iii. Great Ship of Discrimination that Sails into the Ocean of Definitive Meaning: A Treatise Differentiating the Tenets of Prāsaṅgika and Svātantrika Madhyamaka (sBu-ma thal-rang gi grub-mtha'i rnam-par dbye-ba'i bstan-bcos nges-don gyi rgya-mtshor 'jug-pa'i rnam-dpyod kyi gru-chen).

      The Wish-fulfilling Meru attempts in presenting in a lucid and concise way the Madhyamaka view including the Tantrik-madhyamaka, and its spread in India and Tibet. Drop of Definitive Meaning, through its brief yet succinct explanation guides us in entering the spheres of definitive meaning by means of understanding the two truth[s]—the conventional truth and the ultimate truth. Great Ship of Discrimination that sails into the Ocean of Definitive Meaning extensively explains the divergence of Madhyamaka into Svātantrika and Prāsaṅgika Madhyamaka, their philosophical views, and their interpretation of various concepts. In all, this anthology gives a general presentation of Madhyamaka schools and their views according to the great Sakyapa master. (Source: back cover)
Komarovski, Yaroslav. Three Texts on Madhyamaka by Shakya Chokden. Dharamsala, India: Library of Tibetan Works and Archives, 2000. https://archive.org/details/madhyamikathreetextonmadhyamakasakyachokden_202003_574_x/mode/2up.
Book
Visions of Unity
A detailed study of controversial Tibetan Buddhist thinker Śākya Chokden, a fifteenth-century Sakya philosopher who wrote extensively on Yogācāra and Madhyamaka in an attempt to synthesize the two, this book presents Yaroslav Komarovski's dissertation research. Komarovski skillfully places Śākya Chokden in a long history of Yogācāra-Madhyamaka syntheses, a tradition that Śākya Chokden accused Tsongkhapa of abandoning in his radical interpretation of Candrakīrti and rejection of all positive-language doctrine. Although his writings were recognized for their brilliance, his criticisms of Tsongkhapa and Sakya Paṇḍita, and his qualified acceptance of "other-emptiness" (gzhan stong), meant that he was almost entirely rejected by his peers. In dense but readable prose Komarovski explains how Śākya Chokden reclassified elements of each (the Satyākāravāda doctrine of the Yogācāra, and the Prasaṅgika branch of the Madhyamaka) as true Madhyamaka; each was capable of bringing people to a realization of the ultimate, one with positive language and the other with negative.
Komarovski, Yaroslav. Visions of Unity: The Golden Paṇḍita Shakya Chokden's New Interpretation of Yogācāra and Madhyamaka. Albany: State University of New York Press, 2011.
Article
We Are All Gzhan stong pas: Reflections on the Reflexive Nature of Awareness: A Tibetan Madhyamaka Defence by Paul Williams
The present review article discusses aspects of Paul Williams' excellent and highly recommended book, which focuses on the question of "reflexive awareness" (Tib. reng rig), Skt. svasaṃvittiḥ, svasaṃvedana) in Tibetan Mādhyamika thought. In particular, I am concerned with his characterization of so so rang rig ye shes and its relation to Rdzogs-chen teaching, and his notions of the gzhan stong doctrine and its place in the intellectual life of Far-eastern Tibet. My critical remarks on these topics are in many respects tentative, and I would welcome correspondence about them.
Kapstein, Matthew. "We Are All Gzhan stong pas: Reflections on The Reflexive Nature of Awareness: A Tibetan Madhyamaka Defence by Paul Williams." Journal of Buddhist Ethics 7 (2000): 105–25.
Interview
Wulstan Fletcher Interview on Buddha-Nature
Wulstan Fletcher discusses buddha-nature and it's related concepts in an interview with Marcus Perman of Tsadra Foundation.
Video
Yaroslav Komarovski: On Shakya Chokden's Understanding of Madhyamaka
Komarovski, Yaroslav. "On Shakya Chokden's Understanding of Madhyamaka." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, October 30, 2021. Video, 5:37. https://www.youtube.com/watch?v=aL_6wAXWaAM.
Komarovski, Yaroslav. "On Shakya Chokden's Understanding of Madhyamaka." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, October 30, 2021. Video, 5:37. https://www.youtube.com/watch?v=aL_6wAXWaAM.
Video
Yaroslav Komarovski: On the Development of Shakya Chokden's Views
Komarovski, Yaroslav. "On the Development of Shakya Chokden's Views." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, October 30, 2021. Video, 6:51. https://www.youtube.com/watch?v=WIiLV6g27F0.
Komarovski, Yaroslav. "On the Development of Shakya Chokden's Views." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, October 30, 2021. Video, 6:51. https://www.youtube.com/watch?v=WIiLV6g27F0.
Text
Śākya Chokden: The Wish-fulfilling Meru: A Discourse Explaining the Origination of Madhyamaka
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.
Text
Gyaltsap Je Dharma 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.
Text
Candrakīrti, Candrakīrti: 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.)
Text
Ngawang Tsoknyi Gyatso: Illuminating Light: An Exegesis of Omniscient Jonangpa's Intent Aligned with General Treatises of Madhyamaka and Pramāṇa
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).
Text
Eighth Karmapa Mikyö Dorje: Chariot of the Siddhas of the Dakpo Lineage: The Oral Instructions of Glorious Dusum Khyenpa, an Extensive Commentary on the Madhyamakāvatāra
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.
Article
Śākya mchog-ldan on gotra in Yogācāra and Madhyamaka
This paper is being presented as part of a panel on the topic of Reformulations of Yogācāra in Tibet. Particularly, it relates to Tibetan commentary on Abhisamayālaṃkāra (AA) I:39, in which it is taught that the foundation (pratiṣṭhā) for religious practice is the dharmadhātu and that since the dharmadhātu is undifferentiated (asaṃbhedā), there are ultimately no distinct gotras corresponding to the three vehicles. This teaching is usually interpreted as a Mādhyamaka justification for one final vehicle, as opposed to the three-vehicle theory, attributed to Cittamātra/Vijñaptimātratā, and which is closely related to the doctrine of three gotras found in sutras such as Saṃdhinirmocana and Laṅkāvatāra and śāstras such as Mahāyānasūtrālaṃkāra. However, there are some Tibetan writers outside the influential Gelug tradition who see the equation of gotra with dharmadhātu as an essentially Yogācāra doctrine. This alternative viewpoint implies that Yogācāra and Cittamātra are not, as is commonly held to be the case, the same thing and brings to the fore the question of whether Yogācāra is better understood as a tradition that transcends traditional doxographic categories. Through an analysis of Śākya-mchog-ldan’s explanation of AA I:39, which includes a differentiation of two other terms that are also often held to be synonymous, namely gotra and buddha-essense (or tathāgatagarbha), I aim to highlight some of the ways in which his ‘reformulation’ of Yogācāra implies a reformulation of certain Cittamātra doctrines. Finally, I conclude the paper with a brief discussion on the extent to which doxographical discourse both restricts and allows for the formulation of an individual point of view. (Gilks, introduction, 1)
Gilks, Peter. "Śākya mchog-ldan on gotra in Yogācāra and Madhyamaka." Paper presented at the 17th Congress of the International Association of Buddhist Studies, Vienna, August 2014.
Term Variations
Key Term Madhyamaka
Topic Variation Madhyamaka
Tibetan དབུ་མ་  ( uma)
Wylie Tibetan Transliteration dbu ma  ( uma)
Devanagari Sanskrit मध्यमक
Romanized Sanskrit Madhyamaka
Chinese 中觀見
Chinese Pinyin Zhōngguān Jìan
Buddha-nature Site Standard English Middle Way school
Jeffrey Hopkin's English Term Middle Way School
Term Information
Source Language Sanskrit
Basic Meaning Along with Yogācāra, it is one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Nāgārjuna around the second century CE, it is rooted in the Prajñāpāramitā Sūtras, though its initial exposition was presented in Nāgārjuna's Mūlamadhyamakakārikā.
Did you know? A proponent of the Madhyamaka philosophy is known as a Mādhyamika.
Related Terms rangtong, zhentong
Term Type School
Definitions
Princeton Dictionary of Buddhism See p. 487: In Sanskrit, “Middle Way (school)”; a proponent or follower of the middle way” (madhyamapratipad); Buddhism is renowned as the middle way between extremes, a term that appears in the Buddha’s first sermon (see P. Dhammacakkappavattanasutta) in which he prescribed a middle path between the extremes of self-indulgence and self-mortification. Thus, all proponents of Buddhism are in a sense proponents of the middle way, for each school of Buddhist philosophy identifies different versions of the two extremes and charts a middle way between them. The term Madhyamaka has however come to refer more specifically to the school of Buddhist philosophy that sets forth a middle way between the extreme of eternalism (śāśvataḍṛṣṭi) and the extreme of annihilationism (ucchedaḍṛṣṭi)- The Madhyamaka school derives from the works of Nāgārjuna, the c. second century CE philosopher who is traditionally regarded as its founder. His major philosophical works, especially his Mūlamadhyamakakārikā (a.k.a. Madhyamakaśāstra), as well as the writings of his disciple Āryadeva, provide the locus classicus for the school (which only seems to have been designated the Madhyamaka school after Āryadeva’s time). Commentaries on their works (by such figures as Buddhapālita, Bhāvaviveka, and Candrakīrti) provide the primary medium for philosophical expression in the school. Madhyamaka was highly influential in Tibet, where it was traditionally considered the highest of the four schools of Indian Buddhist philosophy (Madhyamaka, Yogācāra, Sautrāntika, and Vaibhāṣika). Tibetan exegetes discerned two branches in the Madhyamaka, the Prāsaṅgika (associated with Buddhapālita and Candrakīrti) and the Svātantrika (associated with Bhāvaviveka and Śāntarakṣita). The works of Nāgārjuna and Āryadeva were also widely studied in East Asia, forming the basis of the “Three Treatises” school (C. San lun zong ; K. Sam non chong; J. Sanronshū), where the three treatises are the Zhong lun (the “Middle Treatise,” or Madhyamakaśāstra), the Shi’ermen lun (“Twelve Gate Treatise,” or *Dvādaśamukhaśāstra), and the Bai Lun (“Hundred Verses Treatise,” *Śataśāstra), the latter two attributed to Āryadeva. The Madhyamaka school is most renowned for its exposition of the nature of reality, especially its deployment of the doctrines of emptiness (śūnyatā) and the two truths (satyadvaya).
Tshig mdzod Chen mo rtag chad kyi mtha' gnyis dang bral ba bden gnyis zung du 'jug pa'i lta ba rtsal du 'don mkhan grub mtha' smra ba bzhi'i ya gyal zhig ...



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