Kadam (Tibetan Buddhism)

The Authoritative Treatises lineage of Putowa Rinchensél (1031–1106) emphasized the close study of six classic Indian Buddhist texts:[11]

1. Asaṅga's "Bodhisattvabhūmi", a section of his Yogācārabhūmi Śāstra
2. Maitreya-nātha's Mahāyāna-sūtrālamkāra-kārikā, a Yogacara work
3. Shantideva's Śikṣāsamuccaya
4. Shantideva's Bodhisattvacaryāvatāra
5. The Jātakamālā of Aryaśura
6. The Udānavarga

Furthermore, according to Thupten Jinpa, "the studies of these treatises are complemented with further Indian Buddhist classics like Nagarjuna’s (second century) Fundamental Wisdom of the Middle Way, his Seventy Stanzas on Emptiness, and Atisa’s Entry into the Two Truths and An Instruction on the Middle Way."[15]

Atiśa was a follower of the Madhyamaka school and he introduced the complementary study of the works of Candrakīrti and Bhāviveka.[16] Atiśa’s Madhyamaka philosophy was a synthesis which drew on the works of Bhāviveka and Candrakīrti. Atiśa taught Madhyamaka by using Bhāviveka's Tarkajvālā and Madhyamakaratnapradīpa as an introduction and then taught advanced students Candrakīrti’s Madhyamakāvatāra.[17]

Later Kadampas (especially at Sangpu) continued the scholastic study of Indian Buddhist philosophy. At Sangpu, Kadampas also studied Indian Buddhist pramāṇavāda philosophers like Dharmakirti. However, unlike Dharmakirti and other Tibetan Buddhists who followed the Yogacara-Madhyamaka of Śāntarakṣita (725–788), the Kadampas (following Candrakirti) instead defended a form of realism regarding conventional truth. Thus they accepted the existence of external objects conventionally.[18]

Kadam madhyamika philosopher-translators from Sangpu, like Ngog Loden Sherab (1059-1109) and Chaba Chokyi Senge (1109-1169) translated and produced works on madhyamaka and on epistemology (pramāṇa). These philosophical works were influential on later Tibetan Buddhist philosophy.[18] Their work had a lasting impact on Tibetan Buddhist scholasticism and by the 12th century, their study curriculum had become part of mainstream Buddhist study in Central Tibet.[19] It was also at Sangpu that Sonam Tsemo (1142–1182), one of the founders of the Sakya tradition, studied under Chapa Chokyi Senge.[20]

Another important commentator on madhyamaka, Patsab Nyima Drakpa (1055-1145?), was also a Sangpu monastery monk who had studied in Kashmir as well.[21][22] Patsab's commentary on Nagarjuna's Mulamadhyamakakarika seems to be the first Tibetan commentary on this work. His interpretation was based on Candrakirti's method (which Patsab labeled thal 'gyur ba i.e. prāsaṅgika) and this differed from that of Ngog and Chaba's rang rgyud pa or svātantrika.[23][22] One of Patsab's students, Mabja Changchub Tsöndrü, became known for his influential commentary on Nagarjuna's Mulamadhyamakakarika.[24]

Two other important early Kadampa lineages were the Kadam oral transmissions (man ngag) lineage entrusted to Phu-chungwa Shönu Gyaltsen (1031-1106) and the Kadam essential instructions (gdams ngag) lineage obtained by Chengawa Tsültrim Bar (1033-1103). According to Jinpa "Chengawa’s Kadam lineage of essential instructions emphasizes an approach whereby Atisa's essential instructions, rather than classical treatises, are the key basis for practice. These instructions include the guide on the four truths as transmitted through Chengawa, the guide on the two truths as transmitted through Naljorpa, and the guide on dependent origination as transmitted through Phuchungwa."[25]

Phu-chungwa's oral transmission lineage focused on studying the teachings found in The Book of Kadam.[25]

These instructions were passed down only to one student in each generation in a single transmission until the secrecy was lifted at the time of Narthang Shönu Lodrö. Later these teachings were incorporated into the Karma Kamtsang Kagyu lineage by Pal Tsuglak Trengwa and into the Gelug lineage by the 1st Dalai Lama.

The Kadam school was also known for their gradual step by step schema to the Mahayana Buddhist path, which are recorded in texts known as “steps of the path” (lam rim) or “stages of the doctrine” (bstan rim). They typically divided Buddhist practitioners into three types, culminating with tantra and Buddhahood. Atiśa’s Bodhipathapradīpa is the locus classicus for this genre, other works include the “Short Treatises of Atiśa” (Jo bo’i chos chung). Many later Kadampas composed various works on the graduated path.[26] These works usually begin with contemplations on the rarity of a human rebirth, impermanence, and karma.[26]

This genre was extremely influential in Tibet, and all schools of Tibetan Buddhism eventually developed their own Lamrim texts based on Atiśa’s Bodhipathapradīpa, such as Gampopa's Jewel Ornament of Liberation and Tsongkhapa's three Lamrim works.[26][27]

Chekawa Yeshe Dorje, a prolific author of Training the Mind in Seven Points which focuses on developing compassion and bodhicitta in one's life.

The Kadampa lineage was also known for an oral tradition called lojong ("mind training") which focused on developing bodhicitta through various contemplations and mental techniques, such as contemplatively taking all beings' suffering and giving them all of one's happiness (a meditation known as Tonglen).[26] One of the earliest examples of a lojong text is Atiśa's Bodhisattva’s Jewel Garland.[28]

Lojong teachings are also known as The Instructions for Training the Mind in the Mahayana Tradition (Wylie: theg chen blo sbyong). According to Gendun Druppa, Atiśa had received three lines of Lojong transmission, but there are conflicting accounts of from whom. It is agreed that he received teachings in Sumatra from Dharmakīrtiśrī (Wylie: gser gling pa),[29] and sometimes as Dharmarakṣita.[30] In the former case, Dharmarakṣita is identified as a scholar at the monastic university of Odantapuri. He is also known as the author of the Wheel of Sharp Weapons (Tib. blo-sbyong mtshon-cha 'khor-lo), another one of the earliest lojong works.[31] The final main Lojong teacher was the Indian master Maitriyogi. Atiśa secretly transmitted them to his main disciple, Dromtön, who passed them on to figures like Potowa, who in turn transmitted the lineage to Sharawa (1070–1141).

During the time of the Three Noble Kadampa Brothers (Dromtön's main students), many of these oral teachings were collected together and compiled into the Lamrim. Yet at the time the lineages from Suvarṇadvipi Dharmakīrti were still kept secret. When the time was sufficiently mature, the Lojong Teachings were publicly revealed. Kadam Lojong texts include Kham Lungpa's Eight Sessions for Training the Mind (Wylie: blo sbyong thun brgyad ma), Langri Tangpa's (1054–1123) Eight Verses for Training the Mind (Wylie: blo sbyong tshig brgyad ma), Sangye Gompa's A Public Explanation (Wylie: tshogs bshad ma) and Chekawa Yeshe Dorje's (1102–1176) Seven Points for Training the Mind (Wylie: blo sbyong don bdun ma).

From Khamlungpa, Langri Tangpa and Chekawa Yeshe Dorje onwards they became public and later they were integrated into all four Tibetan Buddhist Schools. (These Kadampa-Lojong texts were brought together into the anthology A Hundred Texts on Training the Mind (Wylie: blo byong brgya rtsa).

The Kadam practiced Vajrayana Buddhism and thus included tantric practices in their tradition, which were considered as an advanced practice for those of higher aptitude.[26] The Kadampa's higher yoga tantra practice was based on Guhyasamaja and Chakrasamvara.[1] Meanwhile, Tibetan sources mention that Atiśa’s main meditation deities were Śākyamuni, Avalokiteśvara, Acala, and Tārā.[26] The Kadam school also seems to have created their own tantric system called the “sixteen spheres” (thig le bcu drug), based on thousand-armed Avalokiteśvara as the central deity. This system is still practiced at Reting monastery.[26]

Potowa Rinchen Sel

According to Ronald M. Davidson, the Kadampa masters pioneered popular strategies for integrating the Tibetan laity into daily Buddhist activities. These included

the promotion of popular teaching methods, the development of the cults featuring loving Buddhist divinities (especially Avalokitesvara and Tara), the spread of artistic representations teaching these ideals at sites available to all, and the generation of easily memorized verses set to song.[32]

Davidson further adds that the Kadampas promoted a more egalitarian ideal to counter "the elite bias of most forms of Buddhism spread throughout Tibet at the time". According to Davidson:

In their literature, they retain a teaching attributed to Atisa, that monks “from this day forward, pay no attention to names, pay no attention to clans, but with compassion and loving kindness always meditate on the thought of awakening (bodhicitta).” This ideal was widespread throughout Indian Buddhism and given lip service in eleventh-century Tibet, but its implementation meant a fundamental change of pedagogical method, for monks would have to deliver Buddhist ideas to the populace. Eventually the change was effected by Chennga and Potoba, who devised a style of teaching that included popular images and anecdotes in their presentations.[33]

Potoba (Putowa) in particular was known for being attentive to popular expressions and made use of stories and illustrative examples in his teaching which appealed to a mass audience. Several hundred stories and anecdotes were collected in Potoba's Teaching by Examples. A Profusion of Gems (dPe chos rin chen spungs pa).[33] Many of these examples remain in use today by Tibetan teachers.[34]

Popular fasting programs (smyung gnas) based on Avalokitesvara was also introduced by Kadampas.[34]