) and incorporates
Tath
gata-Garbha
(Essence of Buddhahood) theory perhaps for the first time in the Madhyamaka school; his commentary
(Skt.,
pañjik
![](/files/02/59/75/f025975/public/00006.jpg)
) on
![](/files/02/59/75/f025975/public/00020.jpg)
![](/files/02/59/75/f025975/public/00006.jpg)
ntarak
![](/files/02/59/75/f025975/public/00014.jpg)
ita's
Madhyamak
lank
ra
(Ornament of the Middle Way) remains an important assessment of Buddhist philosophy (though a few Geluk scholars doubt its authenticity); his commentary on
![](/files/02/59/75/f025975/public/00020.jpg)
![](/files/02/59/75/f025975/public/00006.jpg)
ntarak
![](/files/02/59/75/f025975/public/00014.jpg)
ita's
Tattvasa
graha
(Compendium of Reality, tr. G. Jha, 1937–9) contains the first known Buddhist consideration of the Indian
Advaita
school. In addition to this, Kamala
![](/files/02/59/75/f025975/public/00004.jpg)
![](/files/02/59/75/f025975/public/00013.jpg)
la's three texts on meditation, the
Bhavanakrama
(Stages on the Meditative Path) represent his own position taken in the debate.