TANTRIC BUDDHISM (INCLUDING CHINA AND JAPAN)
composition, poetics, history) are also examined. One of the particularities of the
rNam grol-gling's approach, is the limited role played by the study of logic and
epistemology. This is quite different from the dGe lugs tradition, which prides
itself on its mastery of Dharmaklrti' s thought. It also contrasts with the Sa skya
emphasis on the use of Sa pal)'s Treasure as a primer of Buddhist logico-
epistemological studies.^18 By the end of the first four years, students have a
sound command of Buddhist philosophy as well as a good overview of the
general structure of the Buddhist tradition.
b) This knowledge is developed by the higher exoteric course, which lasts for
two full years, provides students with an understanding of the Mahayana tradi-
tion, its view of the path and result. This course focuses on the five treatises
attributed to Maitreya:
- Mahiiyiinottaratantra^19 (The Superior Continuum)
- AbhisamayiilaTf!kara (Ornament of Realization)
- Mahiiyiina-siitriila1'f!kara^20 (Ornament of the Mahiiyiina Siitras)
- Madhyiinta-vibhmiga^21 (Differentiation of the Middle and the Extremes)
- Dharma-dharmatii-vibhanga^22 (Differentiation of Phenomena and [Ultimate]
Nature)
The course is completed by a study of monastic discipline on the basis of the
study of the following two texts, which are the last of the thirteen texts.
- Pratimolcya-siitra (the only teaching of the Buddha on the list of thirteen)
- Gunaprabha's Vinaya-siitra
In this way, students complete the exoteric part of their studies. They have a
sound understanding of a variety of points of view in Buddhist philosophy and a
good grasp of numerous aspects of the Buddhist path. They are ready to move to
final part of the curriculum.
3) The third part is the esoteric curriculum, the study of tantras. In the seventh
and eighth years, general presentations of the tantric path are examined. The
study focuses on the Guhya garbha tanlra, which plays basically the same role
in the rNying rna tradition as the Guhya samaja in the dGe lugs tradition. The
main texts are:
- Yon tan rgya mtsho's (yon ten gya tso) commentary on 'Jigs med gling pa's
(jik-may-ling-pa, 1729-1789) Treasury of Qualities (yon tan mdzod)^23
- Mi pham's commentary on the Guhya-garbha tantra^24
- rDo grub chen's (do-grub-chen) commentary on the Guhya-garbha tantra^25
This study is completed by an introduction during the ninth year to the view of
the Great Perfection, the main standpoint of the rNying rna tradition. The study
