06-格鲁派与宗喀巴

- Guy Newland. Introduction to Emptiness: As Taught in Tsong-kha-pa's Great Treatise on the Stages of the Path. Ithaca: Snow Lion, 2008.（宗喀巴空性诠释的入门导读）

Robert A. F. Thurman (trans.). Tsong Khapa's Speech of Gold in the Essence of True Eloquence. Princeton: Princeton University Press, 1984.（《善说心髓》英译；宗喀巴中观哲学的权威学术介绍）甘丹寺的落成年据该书书 87："The monastery was completed and dedicated in 1410."该书把建寺列为大法会之后的第四大业，未给始建年；大法会一项该书作"from 1409 until 1959"。1409年始建之说系藏地传统通行之数，本书两说并存。

Tsongkhapa. The Great Treatise on the Stages of the Path to Enlightenment, 3 vols., trans. Lamrim Chenmo Translation Committee. Ithaca: Snow Lion, 2000–2004.（《菩提道次第广论》英译）

一六四二年的政治重组，见 Matthew T. Kapstein. The Tibetan Assimilation of Buddhism. New York: Oxford University Press, 2000，卷首〈A Brief Chronology of Tibetan Buddhism〉：“in 1642 Gushri Khan of the Khoshot tribe conquers all of Tibet, establishing the Fifth Dalai Lama (1617–1682) as ruler of the reunified realm”。　觉囊一侧据 Cyrus Stearns. The Buddha from Dolpo: A Study of the Life and Thought of the Tibetan Master Dolpopa Sherab Gyaltsen. Albany: State University of New York Press, 1999，书内第 70—74 页。该书开宗明义更正一个流行的说法：“It has generally been stated in Western works on Tibetan history that the suppression of the Jonang sect and the conversion of their monasteries to the Geluk school came about in 1658. This is only partially correct.”实为两步：一六五〇年，多罗那他所建的达丹丹却林（Dakden Damchö Ling）宗义由觉囊改为格鲁，“the point at which the Zhentong doctrine was banned at Jonang by order of the victorious Geluk authorities”；然据五世达赖自述，寺虽易主而僧未改其见行，他以铜镀金为喻，称之为只有一层格鲁外皮的觉囊，故一六五八年格鲁当局“expelled them to other monasteries, made harsher regulations concerning the Geluk conversion, and gave the monastery the new name of Genden Phuntsok Ling”，“From this time the Jonang tradition was suppressed as an independent school in Central and Western Tibet.”　政治缘由同页：多罗那他“was one of the main spiritual advisors to the rulers of Tsang province during their struggle against the Geluk powers of Central Tibet for political supremacy”。　存续一层：该书记他空与时轮之学在中藏后藏仍有暗传，而“the far eastern Amdo monastery of Dzamtang and its affiliates”成为此后觉囊传承的所在；司徒班钦一七二三年访达丹时，见其虽已为格鲁教院而旧僧未改，觉囊经版则早由中央政府下令查封。　两处须记，皆与本书原文相关。其一，本注原挂 Tsering Shakya. The Dragon in the Land of Snows: A History of Modern Tibet since 1947，该书副题已自道断限在一九四七年之后，够不着十七世纪，今删。其二， Geoffrey Samuel. Civilized Shamans（Smithsonian, 1993）書 528 亦记此事，作“The Jonangpa order was closed down altogether, its head gompa converted into a Gelugpa institution, and its printing blocks placed under seal”，并谓“some Jonangpa gompa survived in east Tibet”；其所本者正是 Stearns 所要更正的那一路（Samuel 自注引 Smith 1970a），且未分一六五〇与一六五八两步，存续之地亦只泛作东藏而不指安多壤塘，故本书从 Stearns。

Dalai Lama (Tenzin Gyatso). Freedom in Exile: The Autobiography of the Dalai Lama. New York: HarperCollins, 1990.（十四世达赖喇嘛自传）

双向论证出宗喀巴《缘起赞》（全题《由说甚深缘起门中称赞无上大师世尊善说心藏》，法尊译，大藏经补编第十册，一卷五十八颂）：缘起→空一支作"由彼彼依缘，说彼彼性空，离此更何有，希有善教诲"；空→用一支作"若见返彼者，空则用不成，有用则无空，堕苦恼险处"；两支互成之句作"此皆自性空，缘此此果起，二决定更互无障为助伴"，又"尊许若见时，空即缘起义，性空与成立作所作无违"。"真正认识空性者对缘起的显现更加清晰"一层则出《菩提道次第广论》毗钵舍那章：卷二十三"依缘起因，若能定解芽等性空，断诸歧途于心最显"；卷二十引佛护论"若时了知缘起，发慧光明除愚痴暗，由智慧眼照见诸法无自性性"（"暗"字法尊译本原作"闇"，此处依简体本）；卷十七谓于此当生定解"他莫能转"。以上所引皆不出《善说心髓》：Thurman 译本通检，《缘起赞》那四支颂与广论上引三处均无对应文字。惟卷二十所引佛护论一段，宗喀巴在《善说心髓》里另有转述，见 Thurman 译本书内第 308–309 页"how the illumination through the knowledge of relativity clears up the darkness of delusion, the intrinsic unreality of things is seen, and attraction and aversion do not arise"，其注六五标作 BMMV, I, f. 155b2–156a1，并注明"paraphrased by Tsong Khapa"；是同据佛护一处，而非同一段引文。故仍另标出处，不并称。