Property:Description
From Buddha-Nature
This is a property of type Text.
One of only two extant Sanskrit commentaries to the ''Uttaratantra'', the other being the pith instruction composed by Sajjana. However, this work seems to have not been translated into Tibetan and thus it had little, if any, influence on the development of the Tibetan exegesis of the ''Uttaratantra''. +
This work is an edition of the Third Karmapa's ''Treatise on Pointing Out the Tathāgata Heart'' (''De bzhin gshegs pa'i snying po bstan pa'i bstan bcos'') embellished with interlinear annotations by the Fifth Shamarpa. +
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. +
Butön's study on the theory of the tathāgatagarbha written in 1359. In this text he argues that the teachings on buddha-nature are of an expedient or provisional meaning, which is a position that is typical of the Sakya view as set forth by Sakya Paṇḍita and others. He backs up this position with citations from the ''Ghanavyūhasūtra'', the ''Laṅkāvatārasūtra'', the ''Śrīmālādevīsūtra'', the ''Aṅgulimālīyasūtra'', and the ''Ratnagotravibhāga''. +
Notes on Mipam's ''Lion’s Roar: Exposition of Buddha-Nature'', by an influential 20th century Nyingma scholar that took great pains to uphold and further the legacy of Mipam's scholastic contributions. +
A voluminous commentary on the ''Uttaratantra'', which, as its title suggests, presents the treatise as a definitive work and elucidates it vis-a-vis the sūtras that are cited within it. It is noteworthy for its scholarship, as an early example of a Tibetan locating the scriptural source material of the ''Uttaratantra'', as well as being widely considered an influential precursor to Dölpopa's treatment of the text. +
According to Brunnhölzl, this work "clearly subscribes to the disclosure model of buddha nature, asserting that the stainless tathāgata heart adorned with all major and minor marks as well as awakening exists in all beings, refuting that the reality of cessation is a nonimplicative negation, and denying the position that the fully qualified sugata heart exists solely on the buddhabhūmi, while it is only nominal at the time of sentient beings. Also, besides CMW and Mipham’s commentary, YDC is the only other commentary I have reviewed that explicitly connects the name and contents of the ''Uttaratantra'' with the vajrayāna notion of tantra, thus underlining the text’s reputation as a bridge between the sūtras and tantras." +
One of the most revered and recited scriptures of the perfection of wisdom genre (''prajñāpāramitāsūtras''), perhaps second only to the ''Heart Sūtra'', both of which became especially popular in the East Asian Buddhist traditions. It is a crucial source for Mahāyāna tenets of selflessness and the emptiness of phenomena, and its discourse is framed as an explanation of how to enter into the vehicle of the bodhisattvas by developing and sustaining their enlightened perspective. +
Texts/Theg pa chen po rgyud bla ma'i bstan bcos kyi tshig dang don gyi cha rgya cher bsnyad pa phra ba'i don gsal ba +
Commentary on the ''Uttaratantra'' by one of the early Kadam scholars representing the analytic exegesis of the treatise stemming from Ngok Lotsāwa (''rngog lugs'') and the scholastic tradition of Sangpu Neutok Monastery. +
Written circa 1232 when the author was about fifty years old, it is an expansive treatise on the three vows pertaining to the three vehicles of Buddhism that is one of Sakya Paṇḍita's most important and influential works. Nevertheless, it was controversial in its time for the criticism the author levels against the philosophical positions of various scholars and schools of thought. +
One of Gampopa's (b. 1079–d. 1153) most enduring works. It was one of the first "stages of the path" (''lam rim'') texts to be written by a Tibetan after the genre was introduced by Atiśa through his famous composition ''Bodhipathapradīpa'', ''The Lamp for the Path to Enlightenment''. Sometimes called the ''Dakpo Targyen'' (དྭགས་པོ་ཐར་རྒྱན།), ''Tharpa Rinpoche Gyen'' (ཐར་པ་རིན་པོ་ཆེའི་རྒྱན།) or simply ''Targyen'' (ཐར་རྒྱན། ) for short, it is one of the core Lamrim treatises of the Kagyu school by one of the early founders of the Kagyu tradition. The text presents a graduated path to enlightenment, synthesizing the Kadam teachings of Atiśa and the Mahāmudrā teachings of Milarepa and Marpa. +
Texts/Theg pa chen po rgyud bla ma'i bstan bcos kyi nges don gsal bar byed pa'i rin po che'i gron me +
An extensive commentary on the ''Uttaratantra'' written by a contemporary of Dölpopa and Butön during the height of the debate over the definitive nature of the treatise and its teaching on buddha-nature. Lodrö Tsungme presents an interpretation of buddha-nature which is different from what is given by many masters of Sangphu including Ngok Loden Sherab. As his position are quite similar to what Longchenpa espoused later, the commentary was mistakenly attributed to Longchenpa by some Nyingma followers. +
A rather brief work that, as Tsering Wangchuk states, is "the earliest extant Tibetan commentary on the Uttaratantra that cites both tantric and sutric sources to corroborate the claims made in the treatise." +
An interlinear commentary on the ''Uttaratantra'' by the famed Khenpo Zhenga. It is one of a series of such works on the thirteen major treatises of Indian Mahāyāna Buddhism that became the basis for the curriculum at several major Tibetan monastic universities, such as those at Dzogchen and Dzongsar monasteries. +
One of a series of short texts by the Kadam scholar Kyotön Mönlam Tsultrim, this was composed in Narthang at the behest of Sonam Dar, a descendent of Kyide Nyima Gön and at the request of Geshe Gönden Ö and Yönten Ö. The text contains concise ''lamrim'' instructions starting with (1) instruction on the contemplation on precious humanhood, impermanence and the law of cause and effect, and the practice of taking refuge for the inferior individuals, (2) contemplation of defects of cycle of existence, renunciation and non-self for those following the path of the hearers and solitary realisers for the middling individuals, and (3) finally the cultivation of bodhicitta and meditation on non-conceptuality and luminous nature of the mind which is free from all elaborations for superior individuals. This brief teaching underscores the importance of eradicating conceptual thoughts and abiding in the non-conceptual luminous nature of the mind. +
One of a series of short texts by the Kadam scholar Kyotön Mönlam Tsultrim, which represent an intersection between the works of Maitreya, particularly the ''Ratnagotravibhāga'' and ''Dharmadharmatāvibhāga'', and the practical instructions of Mahāmudrā, this text discusses the spiritual gene, the genesis of saṃsāra, the path to awakening and the nature of Buddhahood. +
The ''Treatise on the Awakening of Faith According to the Mahāyāna'' is an immensely important treatise popular in all traditions of Buddhism in East Asia. It is considered to have been written in China in the middle of the sixth century, heavily influenced by Indian Yogācāra and tathāgatagarbha teachings, providing a scriptural foundation for both buddha-nature theory and the doctrine of original enlightenment. The text synthesized tathāgatagarbha and ālayavijñāna theories to explain how the mind is the source for both enlightenment and ignorance. A relatively short text at just nine pages, it lucidly, if densely, explains important topics such as the nature of mind and consciousness and the threefold bodies of the Buddha, concluding with elegant meditation instructions. Although traditionally said to have been composed by Aśvaghoṣan and translated by Paramārtha, contemporary scholarly consensus has raised doubts about this attribution, and the text's authorship is typically said to be unknown.
There is no known Tibetan translation but the text is mentioned three times in Saṃdhigambhīranirmocanasūtratīkā written by the Chinese scholar Wan tshik (རྒྱའི་སློབ་དཔོན་ཝན་ཚིག་གིས་མཛད་པ་ འཕགས་པ་དགོངས་པ་ཟབ་མོ་ངེས་པར་འགྲེལ་བའི་མདོ་རྒྱ་ཆེར་འགྲེལ་པ།) and translated by Gö Chödrup. +
Also known as the ''Dharmadhātustotra'', it is a praise written in verse attributed to Nāgārjuna. A Sanskrit manuscript found in Tibet was recently published in 2015. However, before this it was only extant in Tibetan and Chinese translations, though fragments of this text were found to be quoted in other Sanskrit texts. It is notable as perhaps the only work of Nāgārjuna that takes a positivistic view of emptiness and the existence of wisdom, in this case represented by the dharmadhātu. In fact much of the language echoes descriptions of buddha-nature. Though modern scholarship has thus called the attribution of this text to Nāgārjuna into question based on its contents, Tibetan scholars have utilized the text as a support for works that promote or defend ''tathāgatagarbha'' and it is especially prominently featured in works on other-emptiness (gzhan stong) and Great Madhyamaka. +
A crucial source text for the Yogācāra school and many of its central tenets, including the theories of consciousness-only, all-ground consciousness (Skt. ''ālayavijñāna''; Tib. ''kun gzhi rnam par shes pa''), and the three natures. It is also noteworthy for its discussion of the relationship between the two truths (Ch.3), the three turnings of the wheel of Dharma (Ch.7), and meditation (Ch.8). Furthermore, it is commonly included in the Tibetan lists of sūtras that teach buddha-nature and/or the definitive meaning. +
An influential text in East Asian on buddha-nature attributed in the Chinese canon to Vasubandhu. Though no Sanskrit recension nor Tibetan translation has ever been located it was reportedly translated into Chinese by Paramārtha in the 6th century. Much like the ''Awakening of Faith in the Mahāyāna'', several modern scholars of East Asian Buddhism have surmised that the work may have been actually composed by Paramārtha.
The Saṃdhigambhīranirmocanasūtratīkā composed by Wan tshik translated from Chinese to Tibetan by Gö Chodrub mentions this treatise about ten times. +
