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(Devanagari: सिद्धान्त ) is a Sanskrit term denoting the established and accepted view of any particular school within Indian philosophy; literally "settled opinion or doctrine, dogma, axiom, received or admitted truth; any fixed or established or canonical text-book on any subject" (from siddha, adj. mfn.- accomplished, fulfilled; that has attained the highest object, thoroughly skilled or versed in).
Tibetan Buddhism developed the genre further and numerous siddhānta works were written by figures such as Rongzompa, Chekawa Yeshe Dorje, Sakya Pandita, Longchenpa, Jamyang Zhepa, and Changkya Rölpé Dorjé. According to Daniel Cozort, Jamyang's massive Great Exposition of Tenets "are the most comprehensive of the tenets texts" (in Tibetan Buddhism).Blo-bzaṅ-dkon-mchog, Daniel Cozort, Craig Preston (2003). Buddhist Philosophy: Losang Gönchok's Short Commentary to Jamyang Shayba's Root Text on Tenets, pp. xi-xii. Snow Lion Publications. During the 18th century, Thuken Losang Chökyi Nyima (1737–1802), a student of Changkya, wrote Crystal Mirror of Philosophical Systems. According to Roger R. Jackson, this text is "arguably the widest-ranging account of religious philosophies ever written in pre-modern Tibet." This work discusses all schools of Tibetan Buddhism, Chinese Buddhism and Chinese religions as well as Indian, Mongolian and Khotanese religious systems.Thuken Losang Chokyi Nyima, Jackson, Roger (editor) (2017). The Crystal Mirror of Philosophical Systems: A Tibetan Study of Asian Religious Thought. Simon and Schuster.
The term Siddhānta is also used in a different way by some Buddhist treatises like the Da zhidu lun. In this text (and in the Chinese Tiantai school), the term Siddhāntas refers to four pedagogical principles used by the Buddha to teach others.Chappell, David W. (1987), "Is Tendai Buddhism Relevant to the Modern World?" (PDF), Japanese Journal of Religious Studies, 14 (2/3), doi:10.18874/jjrs.14.2-3.1987.247-266, archived from the original on March 4, 2009, retrieved August 16, 2008 According to David W. Chappell, the Four Siddhāntas are:
(1) First of all, the Buddha used ordinary or mundane modes of expression,(2) then he individualized his teaching and adapted it to the capacities of his listeners,
(3) he further altered it in order to respond to and diagnose the spiritual defects of his hearers, and
(4) finally all his teaching was based on the perfect and highest wisdom. The first three are conditioned and finite, whereas the last is inconceivable and ineffable.
Early Indian astronomy is transmitted in Siddhantas: Varahamihira (6th century) in his Pancha-Siddhantika contrasts five of these: The Surya Siddhanta besides the Paitamaha Siddhantas (which is more similar to the "classical" Vedanga Jyotisha), the Paulisha and Romaka Siddhanta Siddhantas (directly based on Hellenistic astronomy, and also known through the Yavanajataka) and the Vasishtha Siddhanta.
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