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From Buddha-Nature
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Mipam's other "lion's roar"—his Lion's Roar: Affirming Other Emptiness—shows the way he establishes an other-emptiness view that affirms the existence of the ultimate truth as not empty of its own essence.
(Source: Duckworth, Douglas. Jamgön Mipham: His Life and Teachings. Boston: Shambhala Publications, 2011: p 58.) +
A polemical work defending the other-emptiness view of the Jonang tradition that addresses the criticism of this position by other Tibetan schools. This discursive text discusses the provisional or ultimate nature of the three turnings of the wheel of dharma, the position of Indian masters and philosophical schools, the intent of the Mahāyāna sūtras and the rebuts the criticism of other-emptiness by proponents of the self-emptiness theory in Tibet. +
A supplement to Tāranātha's ''Ornament of Madhyamaka of Other-Emptiness'' (''Gzhan stong dbu ma'i brgyan'') that focuses on the scriptural sources of the other-emptiness philosophy. The scriptural citations and reference which were barely mentioned or referred to in the ''Ornament of Madhyamaka of Other-Emptiness'' are quoted in full to substantiate the claims of the proponents of Other-Emptiness. +
A fairly brief work by Tāranātha on the basic tenets of the four systems of Buddhist philosophy, namely the Vaibhāṣika, Sautrāntrika, Cittamātra, and Madhyamaka. His exposition culminates with a presentation of the Great Madhyamaka, the pinnacle of the four, which is synonymous with other-emptiness as represented by the Jonang tradition. +
Composition on select points considered essential for understanding the philosophical view of other-emptiness (zhentong) by the great Jonang scholar Tāranātha (1575-1635). It remains one of the most important works on zhentong in the Jonang order. Root text was composed by Tāranātha and an annotated commentary was compiled and edited by Tāranātha's disciple Yeshe Gyamtso according to oral teachings he received from Tāranātha, himself. +
Among all available commentaries on the ''Dharmadhātustava'', the Third Karmapa's is both the earliest and the longest, composed in either 1326 or 1327. Until the recent appearance of a single ''dbu med'' manuscript (fifty-two folios with eight lines each), the text had been considered lost at least since the Tibetan exodus in 1959. The title of Rangjung Dorje's commentary—''An Explanation of In Praise of Madhyamaka-Dharmadhātu''—already indicates that he obviously considers Nāgārjunas text to be a Madhyamaka work, not fundamentally different from what the latter says in his well-known collection of reasoning and elsewhere. Indeed then, considerable parts of the commentary are devoted to showing that the ''Dharmadhātustava'' does not conflict with Nāgārjuna's classical Madhyamaka works. Moreover, Rangjung Dorje freely uses typical terminologies from both the Indian Madhyamaka and Yogācāra traditions, such as the frameworks of the two realities, the three natures, the eight consciousnesses, the four wisdoms, and the two/three kāyas; the middle and extremes; false imagination; ''tathāgatagarbha''; natural luminosity; and the fundamental change of state. Through both this and extensively quoting mainly Nāgārjuna, Maitreya, Asaṅga, and Candrakīrti, these two traditions are shown to perfectly accord in the essential points. Thus, the Karmapa's commentary often offers original interpretations and also elaborates on a number of supplementary topics, though it does not explicitly explain every single line of the ''Dharmadhātustava''.
(Karl Brunnhölzl, ''In Praise of Dharmadhātu'', 2007: pp. 193-194.) +
A topical outline of the ''Ratnagotravibhāga'' written by the famed 19th century Nyingma scholar Paltrul Rinpoche, Orgyen Jigme Chökyi Wangpo. +
Along with Dol po pa's ''Ri chos Nges don Rgya mtsho'' and Tāranātha’s ''Dbu ma Theg mchog Rab dbyed Brgyad'', the ''Gzhan stong Chen mo'' comprises the third major textbook studied within the Gzhan stong Madhyamaka curriculum at major Jonang monastic universities, including 'Dzam thang Dgon pa, Bswe Dgon pa and Lcam mda' Dgon pa. For pedagogical reasons, and because of the structure of Mkhan po Blo grags' work, monks generally begin by studying sūtra gzhan stong separately from tantric gzhan stong in preparation for examining Dol po pa's synthetic masterpiece interweaving sūtra and tantra. In a coherent structure identical to the ''Ri chos'', the ''Gzhan stong Chen mo'' presents gzhan stong philosophical thinking systematically in accord with the outline of ground (''gzhi''), path (''lam'') and fruition ''('bras bu)'', treating sūtra gzhan stong within the main body of the text and tantric gzhan stong as an appendix.
Michael Sheehy, 2007. +
This text, also known as the *''Vajrasamādhisūtra'', is a Korean apocryphon, meaning an indigenous scripture that claimed to be a translation of an Indic original. It was composed at the end of the seventh century and continues to have widespread appeal across Asia as a source for buddha-nature and original enlightenment teachings. It belongs to the genre of "samādhi sūtra" in that it offers contemplative techniques designed to lead to enlightenment. The scripture reveals influences of early Chan and the Chinese Yogācāra tradition of [[Paramārtha]], containing an extensive discussion of "immaculate consciousness" (''amalavijñāna''), the ninth consciousness which unites saṃsāra and nirvāṇa in a "single taste." The great Korean scholiast [[Wǒnhyo]] (617–686, 體用) wrote the most famous commentary, in which he outlined six successive steps for realizing original enlightenment. It is translated in Buswell, ''[[The Formation of Ch'an Ideology in China and Korea]]'', 1989. +
In Sanskrit, “Differentiation of the Middle Way and the Extremes”; one of the Five Dharma Treatises of Maitreya (byams chos sde lnga) said to have been presented to Asaṅga by the bodhisattva Maitreya in the Tuṣita heaven. Written in verse, it is one of the most important Yogācāra delineations of the three natures (trisvabhāva), especially as they figure in the path to enlightenment, where the obstacles created by the imaginary (parikalpita) are overcome ultimately by the antidote of the consummate (pariniṣpanna). The “middle way” exposed here is that of the Yogācāra, and is different from that of Nāgārjuna, although the names of the two extremes to be avoided—the extreme of permanence (śāśvatānta) and the extreme of annihilation (ucchedānta)—are the same. Here the extreme of permanence is the existence of external objects, the imaginary nature (parikalpitasvabhāva). The extreme of annihilation would seem to include Nāgārjuna’s emptiness of intrinsic nature (svabhāva). The middle way entails upholding the existence of consciousness (vijñāna) as the dependent nature (paratantrasvabhāva) and the existence of the consummate nature (pariniṣpannasvabhāva). The work is divided into five chapters, which consider the three natures, the various forms of obstruction to be abandoned on the path, the ultimate truth according to Yogācāra, the means of cultivating the antidotes to the defilements, and the activity of the Mahāyāna path. (Source: The Princeton Dictionary of Buddhism, p. 489) +
In Sanskrit, the “Ornament for the Mahāyāna Sūtras”; one of the Five Dharma Treatises of Maitreya (''byams chos sde lnga'') said to have been presented to Asaṅga by the bodhisattva Maitreya in the Tuṣita heaven. Written in verse, the text offers a systematic presentation of the practices of the bodhisattva from the standpoint of the Yogācāra school and is one of the most important of the Indian Mahāyāna śāstras. Its twenty-one chapters deal with (1) the proof that the Mahāyāna sūtras are the word of the Buddha; (2) taking refuge in the three jewels (ratnatraya); (3) the lineage (gotra) of enlightenment necessary to undertake the bodhisattva path; (4) the generation of the aspiration to enlightenment (bodhicittotpāda); (5) the practice of the bodhisattva; (6) the nature of reality, described from the Yogācāra perspective; (7) the attainment of power by the bodhisattva; (8) the methods of bringing oneself and others to maturation; (9) enlightenment and the three bodies of a buddha (trikāya); (10) faith in the Mahāyāna; (11) seeking complete knowledge of the dharma; (12) teaching the dharma; (13) practicing in accordance with the dharma; (14) the precepts and instructions received by the bodhisattva; (15) the skillful methods of the bodhisattva; (16) the six perfections (pāramitā) and the four means of conversion (saṃgrahavastu), through which bodhisattvas attract and retain disciples; (17) the worship of the Buddha; (18) the constituents of enlightenment (bodhipākṣikadharma); (19) the qualities of the bodhisattva; and (20-21) the consummation of the bodhisattva path and the attainment of buddhahood. (Source: The Princeton Dictionary of Buddhism, p. 514) +
Texts/Theg mchog shin tu rgyas pa'i dbu ma chen po rnam par nges pa'i rnam bshad zin bris dbu phyogs legs pa +
A collection of explanatory notes on Tāranātha's ''Theg mchog shin tu rgyas pa'i dbu ma chen po rnam par nges pa'' compiled by his disciple Yeshe Gyamtso, the book presents in detail the concepts of the Middle Way, the understanding of the ground, general phenomenology, Buddhist theories of consciousness and Mahāyāna path leading to Buddhahood, which is considered to be a quality latent in all sentient beings obscured by adventitious afflictions. The notes on the last two chapters were either not written or lost. Lobsang Chogdrub Gyatso added the commentary on the last two chapters in 1894. +
Texts/Kun mkhyen jo nang pa chen po'i dgongs pa gzhan stong dbu ma'i tshul legs pa bshad mthar 'dzin gdung 'phrog +
A treatise on the Madhyamaka philosophy of Other-Emptiness (gzhan stong) as inherited from Dölpopa by the influential modern Jonangpa scholar Ngawang Tsoknyi Gyatso (1880-1940). Tsoknyi Gyatso explains the system of the ground, path and result in this text, followed by a synopsis of the ''Ultimate Continuum''. +
Texts/Kun mkhyen jo nang pa'i bzhes dgongs dbu tshad kyi gzhung spyi dang gung bsgrigs te spyod pa'i spyi don rab gsal snang ba +
An explanation of the general meaning of the scriptures on Madhyamaka (dbu ma) and pramāṇa (tshad ma) by the influential modern Jonangpa scholar Ngawang Tsoknyi Gyatso (1880-1940). +
Dolpopa's seminal work considered to be the most definitive philosophical treatise of the Jonang tradition. It became famous as the crucial source for the presentation of his view of other-emptiness (zhentong). +
A crucial commentary to the ''Kālacakra Tantra'' purported to have been written by Kalkī Śrī Puṇḍarīka, the fabled Second King of Shambhala also known as Kulika Puṇḍarīka, though in the Tibetan tradition the work is sometimes attributed to the Bodhisattva Avalokiteśvara whom Puṇḍarīka was considered to be an emanation of. In the Tibetan tradition it is counted among the ''Three Cycles of Bodhisattva Commentaries'' (''Sems 'grel skor gsum''), which are a trilogy of canonical commentaries attributed to the transcendent Bodhisattvas Vajrapaṇi, Vajragarbha, and Avalokiteśvara on the ''Cakrasamvara'', ''Hevajra'', and ''Kālacakra'' Tantras, respectively. +
This is the root text of ''The Treasury of Precious Qualities'', a famous treatise by Jikmé Lingpa, in which he expounds the entire Buddhist path, from the śrāvakayāna teachings up to the Great Perfection. The text has thirteen chapters:
#The Difficulty of Gaining the Freedoms and Advantages
#Death and Impermanence
#Karma: Cause and Effect
#The Sufferings of Samsara
#The Four Wheels, which are the initial entry point for supreme beings
#Taking Refuge, the entrance to the Buddhist Path
#The Entrance to the Actual Mahayana (cultivating the four immeasurables)
#Arousing Bodhichitta
#The Bodhisattva Trainings
#The Pitaka of the Vidyadharas
#The Nature of the Ground
#The Extraordinary Path of the Natural Great Perfection
#The Kayas and Wisdoms of the Ultimate Fruition
The first nine chapters comprise the sūtra section, and the last four comprise the mantra section. You can download an English translation of the root text by the Padmakara Translation Group by clicking [http://www.shambhala.com/images/illus/Treasury%20of%20Precious%20Qualities%20root%20text.pdf here]. +
One of the core texts of the Drikung Kagyu tradition that is reported to be the oral teachings of [[Jikten Gönpo]] that were written down and edited together by his student [[Sherab Jungne]]. Although not all manuscripts are alike, a beautiful reproduction from Garchen Stiftung (2015) that was studied by Dr. Jan-Ulrich Sobisch contains the following chapter topics:
*(1) Pure View, Practice, and Conduct
*(2-4) The Three Vows
*(5) Three Dharma Wheels
*(6) Dependent Origination
*(7) The Resultant Stage of Buddhahood +
Dölpopa's responds to arguments against the theory that buddha-nature has the qualities of the buddha latent in it. He uses scriptural citations and reasonings to argue that the unconditioned buddha-nature must possess the qualities of the Buddha. +
In Sanskrit, "Ornament of Realization"; a major scholastic treatise of the Mahāyāna, attributed to Maitreyanātha (c. 330 ce). Its full title is ''Abhisamayālaṃkāra-prajñāpāramitā upadeśa-śāstra'' (T. ''Shes rab kyi pha rol tu phyin pa'i man ngag gi bstan bcos mngon par rtogs pa'i rgyan'') or “Treatise Setting Forth the Perfection of Wisdom called ‘Omament for Realization.’” In the Tibetan tradition, the ''Abhisamayālaṃkāra'' is counted among the five treatises of Maitreya (Byams chos sde lnga). The 273 verses of the ''Abhisamayālaṃkāra'' provide a schematic outline of the perfection of wisdom, or prajñāpāramitā, approach to enlightenment, specifically as delineated in the ''Pañcaviṃśati-sāhasrikā Prajñāpāramitā'' ("Perfection of Wisdom in Twenty-Five Thousand Lines"). This detailed delineation of the path is regarded as the "hidden teaching" of the prajñāpāramitā sūtras. Although hardly known in East Asian Buddhism (until the modern Chinese translation by Fazun), the work was widely studied in Tibet, where it continues to hold a central place in the monastic curricula of all the major sects. (Source: "Abhisamayālaṃkāra." In ''The Princeton Dictionary of Buddhism'', 11. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.) +
