The history of Tibetan literature dates back one thousand three hundred years. During its existence, it has spread to the territories of Mongolia, Ladakh, Nepal, Sikkim, Bhutan, northern Pakistan, Southern India, Western China and southern Russia. The typology of Tibetan literature created by J. I. Cabezon distinguishes the following genres: history and biographies, canonical, quasi-canonical, ritual texts, philosophy, art, science, literature on the path, etc.

Siddhanta (dubta in Tibetan) refers to the genre of philosophical literature. Western European Tibetologists classify it as a doxography - " presentation of philosophical systems "(Skt. - siddhanta-vyavasthapana; Tib. - grub mtha'i rnam bzhag). The subject of this literature is non-Buddhist and Buddhist philosophical schools. The problems of schools considered in siddhantas cover history, philosophy, hermeneutics, soteriology and other aspects.

In the world of Buddhology and Tibetology, especially in Western Europe, there is a great interest in this genre. This is evidenced by the fact that many scientific works on the history and philosophy of Indo-Tibetan Buddhism are based on siddhantas. At the same time, the main attention of Western scholars is focused on siddhantas created during the second half of the XVII-XIX centuries. Here are some siddhants written in the Gelugpa school: "Grab mtha' rtsa ba gdong lng'i sgra dbyangs "("Root Treatise on Philosophical Systems: The Lion's Roar")1, "Grub mtha'i rnam bshad rang gzhan grub mtha' kun dang zab don mchog tu gsal ba kun bzang zhing gi nyi ma lung rigs rgya mtsho skye dgu'i re ba kun skong " ("Explanation of Philosophical Systems:' The sun of Samantabhadra, shining brightly on all our own and others 'philosophical doctrines and the meaning of the deep [void], an ocean of authoritative sources and logic that fulfills all the aspirations of all beings'")2, also known as Grub mtha ' chen mo (The Great Treatise on Philosophical Systems) Jamyan Shadby (1648-1721); " Grub pa'i mtha'i rnam par bzhag pa gsal bar bshad pa thub bstan lhun po'i mdzes rgyan "("Explanation of Philosophical Systems: "Beautiful decoration of the Meru of the Muni Teaching")3 Zhangzha Rolpi Dorje (1717-1786); "Grub pa'i mtha'i rnam par bzhag pa rin po che'i phreng ba" ("Presentation of Philosophical Systems: The Precious Garland")4 Konchog Zhigme Wangpo (1728-1791); Grub mtha 'chen mo'i mchan' grel dka ' gnad mdud grol bio gsal gcer nor ("Annotations to the Great Treatise on Philosophical Systems" [Jamyan Shadby]: "Untying the knots of difficult Moments, A precious decoration of a clear mind")5, "Grub mtha' bji'i lugs kyi kun rdzob dang don dam pa'i don rnam par bshad pa legs bshad dpyid kyi dpal mo'i glu dbyangs " ("A charming and glorious song of beautiful explanations of conventional and ultimate truths in four philosophical systems")6 Agwan Baldana (1797 -?); "Grub mtha' thams cad kyi khungs dang 'dod tshul

1 English translation [Hopkins, 2003].

2 Selective translation into English (Hopkins, 2003).

3 Translation of the chapter on the Sautrantika school [Klein, 1991]; translation of the chapter on Madhyamika-prasangika [Hopkins, 1995]; annotated translation of the same chapter [Cozort, 1998]; translation of the chapter on Madhyamika-swatantrika [Lopez, 1987].

4 English translation (Sopa and Hopkins, 1990).

5 Annotated translation of the madhyamika-prasangika chapter [Cozort, 1998].

6 Translation of the section on vaibhashika [Buescher, 2005].

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ston pa legs bshad shel gyi me long "("A crystal mirror of beautiful utterances, showing the sources and views of all philosophical systems")7 Tugan Lobsan Choikyi Nima (1737-1802); Grub mtha ' rtsa ba'i tshig Ti ka shel dkar me long ("Footnotes to the Root Treatise on Philosophical Systems [Jamya Shadby]: The Crystal Mirror")8 Lobsan Konchoga (1742-1822).

Among the Jonangpin varieties of siddhanta, the "Gzhan stong snying po" ("Essence of the void-other")attracted the attention of scientists9 Taranatha (1575-1634). From the Nyingmapa siddhantas, one can cite "Theg pa mtha' dag gi don gsal bar byed pa grub pa'i mtha' rin po che'i mdzod " ("A Precious Treasury of Philosophical Systems: 'Illuminating the Meaning of all Chariots'")10 Lonchen Rabjampy (1308-1363).

Many researchers in modern world science do not know that the scientific study of siddhanta was initiated by the Russian scientist V. P. Vasiliev, who first drew attention to the significance of this literature. He wrote: "In these philosophical views... Buddhists are already leaving aside the sutras that formed the basis of their religion; they turn to the general evaluation of thought, to logical and metaphysical laws, and through them they want to present a summary of the entire teaching, to give it a general, unconditional interpretation... Previously, we were dealing with the expression of the mass; now we have individual compositions " [Vasiliev, 1857, p. 261]. Bazar Baradin also emphasized the importance of siddhanta: "The last huge work (Grub mtha' chen mo - "Great Treatise on Philosophical Systems" by Jamyan Shadba. - V. Kh.) is a study of religion and philosophy in India. Due to its high scientific interest, it will take an honorable place among the materials on the history of human thought in the future, when the history of religious and philosophical thought of a Hindu or Tibetan, along with the history of European philosophy, will be the subject of proper study of historical science" [Baradin, 1999, p.40].

In Tibet, siddhanta has a special status. From the time of its origin (approximately XI-XII centuries) to the present, lama scholars have created a huge variety of works in this genre. The author of the review was able to identify more than 70 siddhantas and establish that they follow the traditional hierarchy of parts for philosophical literature: base text-comment - sub-comment. Siddhantas were created in all schools of Tibetan Buddhism, but each of them had its own tradition of writing them, depending on the structuring, systematization and classification of schools.

The question of the genesis of siddhanta in Tibet remains insufficiently studied: was it borrowed by Tibetans from India or is it an original literature, and in what school was it first created?

D. Cozort and G. Preston believe that siddhanta was created by Tibetans, and attribute its origin to the VIII-IX centuries [Cozort and Preston, 2003, p. XI]. During this period, works were written that laid, in their opinion, the foundations for the emergence of the genre. Among them are "Man ngag lTa ba'i phreng ba" ("Garland of views: "Instruction"), attributed to Padmasambhava (VIII century), " lTa ba rim pa bshad pa "("Explanation of the stages of views") Kava Paltsaga (VIII c.) and " lTa ba'i khyad par "("Difference of Views") Yeshe Te (VIII century).

According to another version, siddhanta was introduced to Tibet in the XI century from India. R. E. Pubaev writes that in Sumba-Hambo's" Pagsam-Jeonsan " it is reported that siddhanta was created by Atisha, who described in it the history of the schools of modern India (the turn of the X-XI centuries) - tirtika, vaisheshika, sautrantika, yogachara, svatantrika and prasangika-in such a sequence that was not used before before him. However, neither the name nor the content of this siddhanta are known (Pubaev, 1980, p. 43). This version is consistent with the opinion of the Japanese Buddhologist Katsumi Mimaki that per-

7 English translation of the first chapter on non-Buddhist and Buddhist systems in India [Mittal, 1984]; translation of the chapter on bon, Confucianism, Taoism, and Buddhism in Mongolia and part of the chapter on the history of the spread of Buddhism in Tibet, including the history of the Nyingmap school [Das, 1881, 1883]; German translation of the chapter on bon [Hoffman, 1950]; translation of the chapter on the Jonangpa School [Ruegg, 1963]; partial translation on the Kadampa School [Chattopadhyaya, 1967]; translation into Japanese of the chapters on the Sakyapa and Kagyupa schools [Tukan, 1974].

8 English translation [Cozort and Preston, 2003].

9 English translation [Taranatha, 2007].

10 English translation [Longchen, 2007].

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New siddhantas were developed in the main Kadampa centers of gsang phu and Snarthang in the 12th-14th centuries (Mimaki, 1982).

The third version, based on the report of D. Jackson, suggests that Siddhanta could have been created by Sakyapins. In the article "Two treatises on grub mtha' - one lost and one falsified", he gives the name of one of the earliest siddhantas: "Grub mtha' rnam 'byed" or "Grub mtha'i dbye ba" ("Difference/Classification of philosophical systems") Sakya Pandits (1182-1251 / 2) [Jackson, 1985, p. 3]. Sakya Pandita refers to it in his major works: "Tshad ma rigs pa'i gter gyi rang' grel "("An auto-commentary on the Treasury of Logic and Epistemology"), " mKhas rnams 'jug pa'i sgo" ("The Gate of the Sages"), and "Thub pa'i dgongs gsal" ("Illuminating Mooney's Thoughts"). Unfortunately, this siddhanta has not survived to our time and was probably lost by the middle of the 13th century. This information is consistent with the report of A. I. Vostrikov that siddhanta belongs to a variety of the chojung genre ("history of Dharma"). [Vostrikov, 1962, p. 97]. Choijung is known to have been created by the Sakyapins.

As a fourth version, we can consider the Nyingmapin origin of siddhanta. In the Tibetan Buddhist Resource Center (TBRC) database [http://www.tbrc.org there is the earliest known and extant siddhanta - "Grub mtha' so so'i bzhed tshul gzhung gsal bar ston pa chos 'byung grub mtha' chen po bstan pa'i sgron me " ("Clear statement of relevant views and the provisions of philosophical systems: "The Light of Learning, a Great Treatise on Philosophical Systems [in context] Dharma Stories"") Sherab Ode (1166-1244).

Despite the contradictory information about the origin of siddhanta in Tibet, they indicate that this genre was already at the first stages of its formation a large-scale tradition, not associated with any one school. What explains the popularity of this genre in various schools? I will say that a significant role in the formation, development and dissemination of siddhanta was played by the ideological situation of that time - the struggle between schools for dominance, in which siddhanta was used as a tool. In the siddhantas, the authors revealed the contradictions of their opponents and justified the superiority of their own interpretation of the teaching, thereby asserting the authority of their school. To understand the specifics of the formation of this genre in Tibet, we will briefly reconstruct this process.

One of the earliest siddhantas is the treatise "Theg pa mtha' dag gi don gsal bar byed pa grub pa'i mtha' rin po che'i mdzod" ""The Precious Treasury of Philosophical Systems:' Illuminating the Meaning of all Chariots ' "by Lonchen Rabjampa (1308-1363). According to D. Hopkins, the work "Drang ba dang nges pa'i don rnam par phye ba'i bstan bcos legs bshad snying po" ("The essence of beautiful sayings") Tsonghava, who is considered the ancestor of siddhanta in the Gelugpa school, was written as a reaction to Lonchen Rabjampa's work [Hopkins, 2003, p. 4]. In turn, in response to Tsonghava's essay, Tagtsan Sherab Rinchen (b. 405) of the Sakyapa school creates the siddhanta "Grub mtha' kun shes nas mtha 'bral grub pa zhes bya ba'i bstan bcos rnam par bshad pa legs bshad kyi rgya mtsho" ("Explanation "of Liberation from Extremes through knowledge all Philosophical Systems": "An Ocean of Beautiful Sayings"), in which Tsonghava cites eighteen contradictions regarding his interpretation of madhyamika-prasangika. Two centuries later, Dalai Lama V offers to refute Tagtsan, and Panchen Lama I writes the text "Sgra pa shes rab rin chen pa'i rtsod Ian lung rigs seng ge'i nga ro "("Dispute with the grammarian Sherab Rinchen: The Lion's Roar of [authoritative] sources and logic"), where he rebukes eighteen charges against the kid.

In 1699, Jamian Shadba created a large work called Grub mtha ' chen mo ("The Great Treatise on Philosophical Systems"), in which he more thoroughly responded to Tagtsan's criticism. Almost one-seventh of his work is devoted to the consideration of Tagzan's twenty-seven contradictions [Hopkins, 2003, p. 15], which led to the appearance of many works in this genre. The center for creating siddhantas was located in Amdo.

In my opinion, another important factor that contributed to the development and spread of sidhanta was the integration of the genre into the educational system of Gelug monasteries. The credit for this belongs to Jamyan Shadba, who criticized the existing system, considering that logic and the theory of knowledge cannot act as separate academic subjects, but are only a means of learning philosophy [Khadalov, Yampilov, Dandaron, 1962, p. 6]. Jamyan Shadba, when creating his siddhanta, also pursued an educational goal - his knowledge of philosophy. Judging by the structure, content, language, and thematic analysis of the schools in it, the treatise can be considered as a textbook on the practice of disputation. Moreover, this applies not only to this treatise, but to almost all works of the genre that are characterized by the influence of logical and logical theory.

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epistemological traditions. Even in the very term "siddhanta "there is an indication of a connection with the dispute:" Proved " (Skt. - siddha) means that the statement is obtained from the evidence of authoritative sources (Tib. - lung) and through logical reasoning (Tib. - rigs). "'Definitively' (Skt. - anta) means that it does not go beyond these limits" (Agvan Nima, 2003, p. 4).

According to A. A. Bazarov, the Buddhist dispute is carried out by means of these two foundations of "affirmation": using references to the canonical literature (tib. - lung gi rtsod) and by logical reasoning (tib. - rigs pa'i rtsod) [Bazarov, 1998, pp. 47-48]. This also applies to the content of the treatise. Each section begins with the definition of the subject matter, then reveals its content by quoting various Indian and Tibetan sources and providing logical justifications. The language in the treatise corresponds to logical terminology. For example, the use of dichotomous definitions: non-Buddhist and Buddhist philosophical systems, non-Buddhist and Buddhist; analysis of schools on the topics of "subject" and "object", etc.The structure and content of the treatise are characterized by a logical sequence. The analysis of foreign schools begins with the presentation of their theses in accordance with the established list of topics, the choice of which is also characterized by the influence of works on logic and epistemology. Then a refutation of these theses is given, followed by a defense of the positions of one's own school. The Gelugpa school follows the madhyamika-prasangika tradition, so it is considered in the last place in the treatise.

Due to this peculiarity, some Western European scholars have criticized Siddhanta for the lack of a historical approach in describing schools, considering that since the last Buddhist school in the time of its origin is Chittamatra, it should be the end of such an analysis. Thus, they denied Siddhanta authenticity in the presentation of Buddhist philosophy (Newland, 1999, p. 9). However, when describing siddhanta, it is necessary to take into account its specifics. This literature largely follows the tradition of treatises on logic and epistemology. The close connection of siddhanta with these treatises is also confirmed in the Tibetan monastic education system. D. Dreyfus, who studied the educational system in Tibetan monasteries, reports that siddhanta is included in the preparatory course, the main subjects of which are logic and epistemology [Dreyfus, 2003, p. 111-112]. Having conducted a study of the educational literature of philosophical faculties, A. M. Donets reports that from the point of view of its role in the educational process, Siddhanta belongs to the category of additional literature and is studied in connection with logic [Donets, 2007, p.24; Donets, 2008, p. 169-170].

It can also be said that the sequence of presentation of Buddhist schools in the Gelugpa variety of siddhanta corresponds to the hermeneutical scheme of madhyamika. It classifies Buddhist schools hierarchically. According to it, all Buddhist sutras can be divided into conditional and direct meanings. The first group includes sutras in which the Buddha preaches the Dharma allegorically, adapting to the level of understanding of people who are not ready to accept the Buddhist teaching in its entirety; the second group includes sutras in which the Buddha directly and unambiguously expounds the teaching. Schools that follow conventional-sense sutras express conventional truth, so they are considered inferior, and those that follow direct-sense sutras express absolute, ultimate truth, so they are superior. Madhyamikas claim that they follow the sutras of direct meaning. In the siddhanta, the role of the lower schools is not denied at all; moreover, they are considered necessary for an adequate understanding of the higher school's doctrine. Therefore, in siddhanta, Buddhist schools are built in the form of a hierarchy, built according to the principles from the lowest to the highest, from the simple to the complex. In the Gelugpa, madhyamika-prasangiki is considered the highest form of philosophical discourse, so it is considered the last.

The absence of a chronological method of presentation in the siddhanta does not give reason to deny this literature historicity in general. Thus, no one doubts the historicity of Greek doxographies, although not all of them differ in the chronological method of organizing the material [Zhmud, 2002, p. 5-34]. Siddhantas contain rich historical material, such as the history of the emergence of non-Buddhist and Buddhist schools, the circumstances surrounding their emergence, the time and reasons that led to the division of Buddhist schools, the history of the ideological struggle between them and the schools of Buddhism with other Indian schools. Moreover, the siddhantas contain a wide range of historical and philosophical material from ancient Indian works in Sanskrit, which have not been preserved to this day (Khadalov, Yampilov, Dandaron, 1962, pp. 6-7).,

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this makes this literature an even more valuable source for studying the history of Buddhist and Indian philosophy.

The integration of siddhanta into the Gelugpa education system has played a crucial role in popularizing this genre in Gelugpa. The author of the review found that it was the Gelugpins who made the greatest contribution to the overall collection of Tibetan Siddhantas. I would also like to point out that it is mostly the Gelugpa varieties of siddhanta that have spread beyond the borders of Tibet - to Mongolia and Buryatia. Of course, in these regions there are siddhantas of other schools, such as Sakyapin. Among their authors is the aforementioned Tagtsan Lozawa. Nevertheless, they were most likely attracted by the Gelugpins as an object for practicing a training dispute.

To reconstruct the main features of the Gelugpa variety of Siddhanta, I will analyze the structure and content of the treatise "Nang pa'i grub mtha' smra ba bji'i 'dod tshul gsal bar bshad pa bio gsar rig pa'i sgo" ("Explanation of the views of four Buddhist philosophical schools: "Introduction to Science for beginners"") Agvan Nimy (1907-1990). The choice of this source is due to the fact that it is a model among Gelugpa siddhantas, which has absorbed the experience of almost all classical and authoritative works in this genre by such authors as Jamyan Shadba Agwan Tsondui, Zhangzha Rolpi Dorje, Konchog Zhigme Wangpo, Agwan Baldan.

Aghvan Nima, an encyclopaedic Buddhist scholar and expert on the Dharma known in Western Europe, was born in the village of Dabaty, Zaigraevsky district of Buryatia. N. D. Bolsokhoeva, who studies the life and work of this great Buddhist master and met many of his students, reports that he had a high status in the Buddhist world and enjoyed respect from outside His Holiness the 14th Dalai Lama Tenjing Gyatso. Since 1967, Agvan Nima lived for six years in Leiden (Holland), where he worked in close collaboration with the famous Tibetologist Professor D. S. Ruigg (Bolsokhoeva, 2008). This siddhanta is written in Holland.

The author of this review introduces this work, published in the third volume (under the letter "ga") of the collected works (sumbum) of Agvan Nima in 2003 at the Drepun Monastery in South India (Agvan Nima, 2003). The work is published in the European standard book format. In terms of content, this treatise belongs to the type of commentary. It consists of four chapters, totaling 419 pages.

The first chapter begins with an expression of respect (p. 1-3), followed by a general description of siddhanta (p.3-20). The Vaibhashika (p. 20-44) and Sautrantika (p. 44-93) schools are further considered. The second chapter is devoted to the Chittamatra school (pp. 93-215). The third chapter describes the principles of the madhyamika-swatantrika school (pp. 215-337). The fourth section deals with the views of the Madhyamika-prasangika school (p. 337-419), and at the end of the chapter deals with Mantrayana or Vajrayana (p.411-419).

The treatise consists of two main sections: "General characteristics "(subsections: "Subject" and "Content") and "Detailed explanation" (subsections: "Brief description of non-Buddhist philosophical systems" and "Detailed explanation of Buddhist philosophical systems").

The "Subject" gives a classification of individuals, the etymology of the term "Siddhanta", the definition of the term "philosopher", the characteristics of non-Buddhist and Buddhist philosophers, a brief explanation of the differences between them through the difference between a non-Buddhist and a Buddhist, which consists in the presence of a corresponding refuge; a brief description of the method of accessing refuge, which includes two aspects-cause and object. In the "Content", the concepts of "Buddhist", "non-Buddhist" and "refuge" are discussed in more detail, and their definitions are given. The emphasis is on the concept of "refuge". The method of seeking refuge has two aspects: knowledge of the four reasons for seeking refuge, and the object of refuge, which is of two kinds - at the level of conventional truth and ultimate truth.

In the section "Brief description of non-Buddhist philosophical systems", the definition of a non-Buddhist philosopher, types of Buddhist philosophers (vaisesika, nyaya, sankhya, mimansa, nirgrantha, lokayata), a description of the origin of non-Buddhist sastras and a brief description of the positions of schools are given. The subsection "Detailed explanation of Buddhist philosophical systems", in turn, has two subsections: "Subject" and"Content". The first section contains many quotations from various Indian writings that speak of the existence of only four Buddhist philosophical systems-Vaibhashika, Sautrantika, Chittamatra and Madhyamika-and the three chariots-Shravakayana, Pratyekabuddayana and Mahayana. "Content" is divided into two more subsections:

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"Brief description" and "Detailed explanation". The "Brief Description" begins with a brief account of how Shakyamuni became a Buddha, then how he preached according to the students 'abilities in the context of the"Three Turns of the Wheel of Dharma". The following is a description of the history of the formation and spread of Buddhist schools, during which the names of the founders of the schools, the name of the works that formed the basis of each school, and the Buddha's predictions about the coming of Nagarjuna and Asanga are given. The "extended Explanation" includes an analysis of Buddhist philosophical systems in four aspects: definition, characterization, quantity, and types. A Buddhist philosophical system is defined as a system that adheres to the four seals, which are axioms or criteria of Buddhist philosophy. The description of the four seals briefly reveals the meaning of the concept of "seal" and the expression "seal".

Buddhist philosophy is characterized by the attitude to the teacher, the installation of the teaching and the peculiarities of the view. There are four Buddhist philosophical systems, the canon consists of three parts (pitakas), which is proved by quotations from authoritative works and their logical justifications. The analysis of this aspect ends with the consideration of the view of mediocrity in Buddhist schools. It is interesting to note that after the Madhyamikas developed the concept of middle ground, all Buddhist and non-Buddhist schools began to use it in their philosophical systems. First, non-Buddhist concepts of middle ground are considered, then Buddhist ones. By varieties of Buddhist philosophy are meant the four schools listed above. How they are analyzed, we will look at the example of the Vaibhashika school.

It is divided into four main sections: "Definition", "Types", "Etymology" and"View". Vaibhashika is defined as the Hinayana school of philosophy, which asserts that external objects truly exist and denies self-awareness.

Vaibhashika has three types: Kashmiri schools, West Indian schools and Magadha schools. However, the author notes that if we consider this issue in detail, then there are eighteen sub-schools in Vaibhashika. Considering the etymology of the eighteen sub-schools, he makes the important point that vaibhashika is artificial, since it was created by scientists at a later time. Speaking about the peculiarities of the main schools, the author, among other things, gives interesting reports about the languages used by these schools: mulasarvastivada used Sanskrit, mahasanghika-Prakrit, sammitya-apabhramsa, sthavira-pishachika.

In the Etymology section, the author explains the name "vaibhashika", which is derived from his seminal text" Mahavibhasha", as well as from the statement that the three modes of time - past, present and future - are separate substances. A brief explanation with examples about the three modes of time is given in the subsection "Method of substantial existence of three modes of time".

The "View" section consists of three subsections: "View on the basis"," View on the path "and"View on the fruit". The "ground View" includes the "Object View", where ten categories are analyzed: skandhas, dhatas, ayatanas, two truths (polluted and uncontaminated, composite and non-composite), five bases (formless consciousness, negated and established, cause and result), and the "Subject View", where three are considered. concepts: "individual", "cognition" and "description of sounds". An individual is a name given to a being in accordance with the basis of the designation, i.e., the four or five skandhas. Various types of creatures are given: infernal, prets, animals, people, gods. They correspond to four types of birth: from the womb, heat and moisture, eggs, spontaneous birth. The concept of "cognition" is divided into two types: reliable and unreliable. The concept of "description of sounds" divides sounds into those that arise from elements related to consciousness and those that arise from elements that are not related to consciousness, and gives a brief explanation of them.

The "Path View" section consists of three topics: "Visualization objects on the Path", which include sixteen aspects of the four truths; "Objects of discarding on the path" - everything polluted, also obscuration by ignorance having kleshs, and obscuration by ignorance not having kleshs, and the way of rejecting objects to be discarded; and "Nature of the path", where the types of paths are given: shravak (the path of accumulation, preparation, vision, meditation and the path of unlearning), pratyekabudd and Mahayanas and a brief description of them.

The sub-section "View of the fruit" deals with the types of arhats: those who have entered the stream, those who return once, those who never return, and the types of arhats: those who have the property

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unshakeable, dharmic, annihilating self, able to restrain (keep under control) [his thoughts], capable of [further] penetration, having the property of unchanging stability, an arhat who can fall away [from the acquired status]. Brief explanations on the types and types of arhats are given, and the results of the path of shravakas, pratyekabuddas, and bodhisattvas are described. The section ends with a point of view on the Buddha and the Three Jewels.

Let us now consider siddhanta in the tradition of the jonangpa school "Gzhan stong snying po" ("Essence of shenton") Taranatha (1575-1635), written in 1605. In terms of content, it belongs to the basic type. The work is interesting because it shows a different way of organizing Buddhist schools than the Gelugpa siddhantas, in which madhyamika-prasangika is given priority among all schools. In this siddhanta, madhyamika, including its prasangika sub-school, belongs to the category of general madhyamika, and the primacy over all schools is assigned to the great Madhyamika, which is justified by the fact that the teachings of general Madhyamika distort the classical teachings of Nagarjuna.

Taranatha believes that the negation of the self and phenomena is a negation of the phenomenal or conventional, not of the noumenal as such, and argues that this doctrine has gone to the extreme of nihilism, denying the existence of the absolute. Accordingly, it is considered inferior in comparison with the teachings of the great Madhyamika, the doctrine of which is considered according to Shenton's concept, and is characterized by a positive description of the essence: the essence is that which is "established (has a place to be) true". Its epithets are "dharmata", "dharmakaya", "tathagata-garbha", "sugata-garbha", etc. This category is contrasted with the category of existence, which implies that it exists, but is not truly established. Given the importance of properly understanding these categories, Taranatha chooses them as central to the analysis of the schools in the treatise.

The treatise consists of three chapters: "A general exposition of philosophical schools according to the system", "A systematic analysis of the concept of middle ground", "Elimination of [Shenton's concept's accusations] in the extreme attributed by others", and conclusion.

The first chapter briefly describes the non-Buddhist schools: lokayata, sankhya, nirgrantha. First, we consider the difference between tirtikas (non-believers) and Buddhists, the criterion of which is the presence of the path of liberation, which is absent among Tirtikas. Then the tirtikas are classified into those whose teachings lead to higher rebirths and those who do not. The following Buddhist schools are analyzed: Vaibhashika, Sautrantika, Chittamatra, madhyamika (general madhyamika (swatantrika and prasangika) and great Madhyamika). The analysis begins with an introduction, which briefly explains the difference between the two vehicles: Hinayana and Mahayana; then it is established that the Hinayana and Mahayana philosophical systems are not always identical with the concepts of "Hinayana" and "Mahayana". This is followed by an exposition and critique of the philosophical views of Vaibhashika, aspects of the hermeneutics of the school are described, and fundamental works are given. This structure of analysis is typical for all schools.

The second chapter has two sections: "General interpretation of the concept of mediateness", which provides a classical explanation of mediateness, defends the thesis that voidness is not the voidness of essence, discusses the concept of the "three natures": parikalpita, paratantra and parinishpana, and "Particular interpretation of the concept of mediateness", which explains Shenton's doctrine and aspects of practice.

The third chapter is devoted to defending the theses of the Shenton doctrine.

In conclusion, the concept of "Three turns of the wheel of Dharma" is described, the terms parikalpita, paratantra, parinishpana, general classification and characteristics of dharmas are explained. Features of the Nyingmapin Siddhanta tradition will be considered on the example of the treatise "Theg pa mtha' dag gi don gsal bar byed pa grub pa'i mtha' rin po che'i mdzod " ("The Precious treasury of philosophical systems: Illuminating the meaning of all chariots") Lonchen Rabjampy (1308-1363). This work is the fourth in the series " Mdzod bdun "("Seven treasures") by the author. The treatise examines Buddhist philosophical schools, Indian and Tibetan, related to the Hinayana, Mahayana, Vajrayana and Dzogchen directions. The work also includes an analysis of the Buddha from various points of view and the historical development of the teachings of India and a brief description of the main non-Buddhist schools of ancient India. In his study of the Hinayana (Shravakayana and Pratyekabuddayana) and Mahayana (Chittamatra and Madhyamika) sutra traditions, there is an analysis of their approaches to understanding the path and purpose of Buddhist teaching. The paper presents an interpretation of the Vajrayana teaching in the following ways:-

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The main traditions of Tibet are Sarma (Kagyu, sakya and gelug) and Nyingma. However, the title of the work does not fully correspond to the topic, since only the third chapter out of eight is devoted to philosophical systems.

The first chapter of the treatise is constructed traditionally. The author begins with an account of the Buddha's coming to this world in accordance with various levels of Buddhist teaching. The second chapter is devoted to the emergence and development of Buddhist traditions. It also includes a discussion of the role of teacher and disciple, which continues in the third chapter, where non-Buddhist and Buddhist philosophical systems are discussed, as well as a critique of the three lower schools: Vaibhashika, Sautrantika, and Chittamatra. The fourth chapter discusses the ways of the sutra tradition (Sravakayana, Pratyekabuddayana, and Bodhisattvayana); the fifth provides an introduction to the Vajrayana teachings; and the sixth provides an interpretation of Vajrayana according to the Sarma tradition. In the last two chapters, the Nyingmapa interpretation of Vajrayana follows the model of the "three yogas": mahayoga, anuyoga, and atiyoga.

* * *

After analyzing the structure and content of various siddhantas in Tibet, we can conclude that all of them are similar in their interpretation of madhyamika as the highest form of philosophical discourse. For all its innovation in the interpretation of schools, the Jonangpa siddhanta still adheres to the traditional concept of this genre. However, despite the typologically common features of the Tibetan siddhantas, there are differences between them, consisting in different interpretations of madhyamika. From this we can conclude that the main goal of Tibetan siddhantas is not to establish the authority of Madhyamika as such, but to protect and assert the advantage of one's own interpretation of Madhyamika over others. At the same time, each tradition of the genre captures its own approach to substantiating its position. This applies to the choice of the main topics in the analysis of schools, language, method of structuring and systematization of the material. In this respect, the siddhantas can serve as a source for understanding how revolutions are made within a single system of knowledge.

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