Sina Joos at the 2019 Tathāgatagarbha Symposium

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Sina Joos discusses the ways in which Tāranātha utilizes the famous nine examples from the Ratnagotravibhāga in his Dbu ma theg mchog to assert his understanding of buddha-nature as zhentong (other-emptiness). She also compares Tāranātha’s position on Buddha-nature to Dolpopa's own view.

Abstract from the Author

The Role of the Ratnagotravibhāga in Tā ra nā tha’s dBu ma theg mchog

Tā ra nā tha (1575-1635) is considered second in importance to Dol po pa Shes rab rgyal mtshan (1292-1361) regarding the proclamation of gzhan stong and the number of his authored works. He clarified and expanded Dol po pa’s exegesis of gzhan stong unlike anyone before him. Tā ra nā tha’s dBu ma theg mchog covers a variety of topics relevant to the gzhan stong view, including essential Mahāyāna concepts that range from Yogācāra to Madhyamaka and from the Laṅkāvatārasūtra to the Tathāgatagarbhasūtra.

In the third chapter of the dBu ma theg mchog, Tā ra nā tha gives a detailed presentation of buddha-nature, which he equates to the dharmadhātu and suchness. The Ratnagotravibhāga is quoted extensively and exclusively in this chapter, while the Mahāyānasūtrālaṁkāra is quoted throughout the dBu ma theg mchog. This chapter is divided into nine main points, and the fourth point alone, referred to as “endowed with all aspects,” is illustrated by six verses from the Ratnagotravibhāga. However, also most of the other points (permanence, pervasion, wakefulness, unmixed/untainted and union) are attested by direct quotes from the Ratnagotravibhāga.

This study will examine the ways in which Tā ra nā tha utilizes the Ratnagotravibhāga in his dBu ma theg mchog to assert his understanding of buddha-nature as gzhan stong. It will be based on the root text as well as the commentary written by Tā ra nā tha’s disciple Ye shes rgya mtsho according to direct yearly instructions from Tā ra nā tha himself. As Tā ra nā tha is known to have expanded and systemized Dol po pa’s view, Tā ra nā tha’s position will also be compared to that of Dol po pa.

Sources Mentioned

Text
Mahāparinirvāṇasūtra
There are three translations in the Tibetan canon under this name:
  1. Mahāparinirvāṇasūtra (RKTSK 119)
  2. Mahāparinirvāṇasūtra (RKTSK 120)
  3. Mahāparinirvāṇasūtra (RKTSK 121)


The Mahāparinirvāṇasūtra is one of the main scriptural sources for buddha-nature in China and Tibet. Set around the time of Buddha's passing or Mahāparinirvāṇa, the sūtra contains teachings on buddha-nature equating it with the dharmakāya—that is, the complete enlightenment of a buddha. It also asserts that all sentient beings possess this nature as the buddhadhātu, or buddha-element, which thus acts as a cause, seed, or potential for all beings to attain enlightenment. Furthermore, the sūtra includes some salient features related to this concept, such as the single vehicle and the notion that the dharmakāya is endowed with the four pāramitās of permanence, bliss, purity, and a self.

It may be noted that there are three different texts with similar titles in the Chinese and Tibetan canons. Of the three Tibetan texts with Mahāparinirvāṇa in their title, a short one (Derge Kangyur, No. 121) called Āryamahāparinirvāṇasūtra contains prophecies of events in the centuries after the Buddha's Mahāparinirvāṇa but has nothing on buddha-nature. Thus, this is not the Mahāparinirvāṇāsūtra which is considered as a Tathāgatagarbhasūtra. The two which deal with buddha-nature are Mahāyānasūtras and contain detailed accounts of the final teachings of the Buddha. The first sūtra, the longer one covering two volumes of Derge Kangyur (mdo sde Nya and Ta) is a translation from Chinese, while the second one is a translation from Sanskrit. They appear to be two different recensions of the same original sūtra as they have similar titles and overlapping content. However, the one translated from Chinese is much longer and also contains information on the events after the Buddha entered Mahāparinirvāṇa.
Text
Śrīmālādevīsūtra
One of the more prominent sūtra sources for the Ratnagotravibhāga, this text tells of the story of Śrīmālādevī taking up the Buddhist path at the behest of her royal parents based on a prophecy of the Buddha. It includes mention of important concepts related to the teachings on buddha-nature, such as the single vehicle and the four perfections, or transcendent characteristics, of the dharmakāya. It also mentions the notion that buddha-nature, which is equated with mind's luminous nature, is empty of adventitious stains but not empty of its limitless inseparable qualities. In his commentary on the Ratnagotravibhāga, Asaṅga quotes this sūtra more than any other source text. In particular, it is considered a source for the fifth of the seven vajra topics, enlightenment.
Text
Sakya Paṇḍita: sdom gsum rab dbye
Written circa 1232 when the author was about fifty years old, it is an expansive treatise on the three vows pertaining to the three vehicles of Buddhism that is one of Sakya Paṇḍita's most important and influential works. Nevertheless, it was controversial in its time for the criticism the author levels against the philosophical positions of various scholars and schools of thought.
Text
Dölpopa Sherab Gyaltsen: ri chos nges don rgya mtsho zhes bya ba mthar thug thun mong ma yin pa'i man ngag
Dolpopa's seminal work considered to be the most definitive philosophical treatise of the Jonang tradition. It became famous as the crucial source for the presentation of his view of other-emptiness (zhentong).
Text
Tāranātha: gzhan stong snying po
A fairly brief work by Tāranātha on the basic tenets of the four systems of Buddhist philosophy, namely the Vaibhāṣika, Sautrāntrika, Cittamātra, and Madhyamaka. His exposition culminates with a presentation of the Great Madhyamaka, the pinnacle of the four, which is synonymous with other-emptiness as represented by the Jonang tradition.
Text
Maitreya, Asaṅga: Ratnagotravibhāga Mahāyānottaratantraśāstra
The Ratnagotravibhāga, commonly known as the Uttaratantra, or Gyu Lama in Tibetan, is one of the main Indian scriptural sources for buddha-nature theory. It was likely composed during the fifth century, by whom we do not know. Comprised of verses interspersed with prose commentary, it systematizes the buddha-nature teachings that were circulating in multiple sūtras such as the Tathāgatagarbhasūtra, the Mahāparinirvāṇasūtra, and the Śrīmaladevisūtra. The Tibetan tradition attributes the verses to the Bodhisattva Maitreya and the commentary to Asaṅga, and treats the two as separate texts, although this division is not attested to in surviving Indian versions. The Chinese tradition attributes the text to *Sāramati (娑囉末底), but the translation itself does not include the name of the author, and the matter remains unsettled. It was translated into Chinese in the early sixth century by Ratnamati and first translated into Tibetan by Atiśa, although this text is not known to survive. Ngok Loden Sherab translated it a second time based on teachings from the Kashmiri Pandita Sajjana, and theirs remains the standard translation. It has been translated into English several times, and recently into French. See the Ratnagotravibhāgavyākhyā, read more about the Ratnagotravibhāga, or take a look at the most complete English translation in When the Clouds Part by Karl Brunnholzl.
Text
Tathāgatagarbhasūtra
The Tathāgatagarbhasūtra (TGS) is a relatively short text that represents the starting point of a number of works in Indian Mahāyāna Buddhism centering around the idea that all living beings have the buddha-nature. The genesis of the term tathāgatagarbha (in Tibetan de bzhin gshegs pa'i snying po, in Chinese rulai zang 如來藏, the key term of this strand of Buddhism and the title of the sūtra), can be observed in the textual history of the TGS. (Zimmermann, A Buddha Within: The Tathāgatagarbhasūtra, p. 7)
Text
Laṅkāvatārasūtra
An important Mahāyāna sūtra that was highly influential in East Asia as well as in Nepal, where a manuscript was discovered that remains the only extant Sanskrit recension of this text. It is notable for its inclusion of many doctrinal features that would come to be associated with the Yogācāra philosophy of Mind-Only (Cittamātra), such as the ālayavijñāna, or store-house consciousness, that acts as a repository for the seeds of karmic actions. It also includes several lengthy discussions of tathāgatagarbha and, though it is never actually referenced in the Uttaratantra, it is often listed among the so-called tathāgatagarbha sūtras. While its lack of mention in the Uttaratantra has been interpreted by scholars as evidence that the sūtra postdates the treatise, it should be noted that the ways in which the tathāgatagarbha is discussed in the sūtra is often at odds with its presentation in the Uttaratantra.
Text
Tāranātha: theg mchog shin tu rgyas pa'i dbu ma chen po rnam par nges pa
An expansive work on the Zhentong philosophy known as Great Madhyamaka in the Jonang Tradition.
Text
Maitreya: Mahāyānasūtrālaṃkārakārikā
In Sanskrit, the “Ornament for the Mahāyāna Sūtras”; one of the Five Dharma Treatises of Maitreya (byams chos sde lnga) said to have been presented to Asaṅga by the bodhisattva Maitreya in the Tuṣita heaven. Written in verse, the text offers a systematic presentation of the practices of the bodhisattva from the standpoint of the Yogācāra school and is one of the most important of the Indian Mahāyāna śāstras. Its twenty-one chapters deal with (1) the proof that the Mahāyāna sūtras are the word of the Buddha; (2) taking refuge in the three jewels (ratnatraya); (3) the lineage (gotra) of enlightenment necessary to undertake the bodhisattva path; (4) the generation of the aspiration to enlightenment (bodhicittotpāda); (5) the practice of the bodhisattva; (6) the nature of reality, described from the Yogācāra perspective; (7) the attainment of power by the bodhisattva; (8) the methods of bringing oneself and others to maturation; (9) enlightenment and the three bodies of a buddha (trikāya); (10) faith in the Mahāyāna; (11) seeking complete knowledge of the dharma; (12) teaching the dharma; (13) practicing in accordance with the dharma; (14) the precepts and instructions received by the bodhisattva; (15) the skillful methods of the bodhisattva; (16) the six perfections (pāramitā) and the four means of conversion (saṃgrahavastu), through which bodhisattvas attract and retain disciples; (17) the worship of the Buddha; (18) the constituents of enlightenment (bodhipākṣikadharma); (19) the qualities of the bodhisattva; and (20-21) the consummation of the bodhisattva path and the attainment of buddhahood. (Source: The Princeton Dictionary of Buddhism, p. 514)
Text
Kunga Yeshe Gyatso: theg mchog shin tu rgyas pa'i dbu ma chen po rnam par nges pa'i rnam bshad zin bris
A collection of explanatory notes on Tāranātha's Theg mchog shin tu rgyas pa'i dbu ma chen po rnam par nges pa compiled by his disciple Yeshe Gyamtso, the book presents in detail the concepts of the Middle Way, the understanding of the ground, general phenomenology, Buddhist theories of consciousness and Mahāyāna path leading to Buddhahood, which is considered to be a quality latent in all sentient beings obscured by adventitious afflictions. The notes on the last two chapters were either not written or lost. Lobsang Chogdrub Gyatso added the commentary on the last two chapters in 1894.

Secondary Publications Mentioned

Book
The Buddha Within: Tathagatagarbha Doctrine according to the Shentong Interpretation of the Ratnagotravibhaga
Tathagatagarbha—Buddha Nature—is a central concept of Mahayana Buddhism crucial to all the living practice traditions of Tibetan and Zen Buddhism. Its relationship to the concept of emptiness has been a subject of controversy for seven hundred years. Dr. Hookham's work investigates the divergent interpretations of these concepts and the way the TIbetan tradition is resolving them.

In particular she does this with reference to the only surviving Indian commentary on the Tathagatagarbha doctrine, the Ratnagotravibhaga. This text addresses itself directly to the issue of how to relate the doctrine of emptiness (the illusory nature of the world) to that of the truly existing, changeless Absolute (the Buddha Nature).

This is the first work by a Western writer to present an analysis of the Shentong tradition based on previously untranslated sources. The Shentong view rests on meditative experience that is inaccessible to the conceptualizing mind. It is deeply rooted in the sutra tradition of Indian Buddhism and is central to an understanding of the Mahamudra and Dzogchen traditions and Tantric practice among the Kagyupas and Nyingmapas.

(Source: SUNY Press)
Hookham, S. K. The Buddha Within: Tathagatagarbha Doctrine according to the Shentong Interpretation of the Ratnagotravibhaga. SUNY Series in Buddhist Studies. Albany: State University of New York Press, 1991.
Book
When the Clouds Part
"Buddha nature" (tathāgatagarbha) is the innate potential in all living beings to become a fully awakened buddha. This book discusses a wide range of topics connected with the notion of buddha nature as presented in Indo-Tibetan Buddhism and includes an overview of the sūtra sources of the tathāgatagarbha teachings and the different ways of explaining the meaning of this term. It includes new translations of the Maitreya treatise Mahāyānottaratantra (Ratnagotravibhāga), the primary Indian text on the subject, its Indian commentaries, and two (hitherto untranslated) commentaries from the Tibetan Kagyü tradition. Most important, the translator’s introduction investigates in detail the meditative tradition of using the Mahāyānottaratantra as a basis for Mahāmudrā instructions and the Shentong approach. This is supplemented by translations of a number of short Tibetan meditation manuals from the Kadampa, Kagyü, and Jonang schools that use the Mahāyānottaratantra as a work to contemplate and realize one’s own buddha nature. (Source: Shambhala Publications)
Brunnhölzl, Karl. When the Clouds Part: The Uttaratantra and Its Meditative Tradition as a Bridge between Sūtra and Tantra. Tsadra Foundation Series. Boston: Snow Lion Publications, 2014.

People Mentioned

Tāranātha
1575 ~ 1634
Dölpopa Sherab Gyaltsen
1292 ~ 1361
Kunga Yeshe Gyatso
16th/17th century
Śākya Chokden
1428 ~ 1507
Ngok Lotsāwa Loden Sherab
1059 ~ 1109
Sakya Paṇḍita
1182 ~ 1251
Butön Rinchen Drup
1290 ~ 1364

About the video

Featuring Sina Joos
Creator Universität Wien, Tsadra Foundation
Event Tathāgatagarbha Across Asia (18 July 2019, University of Vienna, Austria)
Related Website Buddha-Nature Project
Video Web Location Tathāgatagarbha Across Asia
Creation Date 18 July 2019
Citation Joos, Sina. "The Role of the Ratnagotravibhāga in Tā ra nā tha’s dBu ma theg mchog." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 40:46. https://www.youtube.com/watch?v=kxn5XgPGnSU.

Descent into Laṅka Sūtra, a very influential text in East Asia and Nepal.

An important sūtra source for the Ratnagotravibhāga, particularly for its discussion of the nine examples that illustrate how all sentient beings possess buddha-nature.

"This sūtra became an important scriptural source for the discussion of buddha-nature in China and is famous for associating the term buddhadhātu with tathāgatagarbha.

buddhadhātu - A synonym for tathāgatagarbha widely used throughout the East Asian Buddhist traditions, as found in its translations as the Chinese term fó xìng and Japanese term busshō. Skt. बुद्धधातु Tib. སངས་རྒྱས་ཀྱི་ཁམས་ Ch. 佛性

bīja - A seed, commonly used figuratively in the sense of something which has the potential to develop or grow, and likewise as the basic cause for this development or growth. Skt. बीज Tib. ས་བོན་ Ch. 無漏種

"This sūtra became an important scriptural source for the discussion of buddha-nature in China and is famous for associating the term buddhadhātu with tathāgatagarbha.

"This sūtra became an important scriptural source for the discussion of buddha-nature in China and is famous for associating the term buddhadhātu with tathāgatagarbha.

"This sūtra became an important scriptural source for the discussion of buddha-nature in China and is famous for associating the term buddhadhātu with tathāgatagarbha.

"This sūtra became an important scriptural source for the discussion of buddha-nature in China and is famous for associating the term buddhadhātu with tathāgatagarbha.

"This sūtra became an important scriptural source for the discussion of buddha-nature in China and is famous for associating the term buddhadhātu with tathāgatagarbha.

"This sūtra became an important scriptural source for the discussion of buddha-nature in China and is famous for associating the term buddhadhātu with tathāgatagarbha.

prabhāsvaratā - In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas. Skt. प्रभास्वर Tib. འོད་གསལ་ Ch. 光明

One of the more prominent sūtra sources for the Uttaratantra, this text tells of the story of Śrīmālādevī taking up the Buddhist path at the behest of her royal parents based on a prophecy of the Buddha.

One of the more prominent sūtra sources for the Uttaratantra, this text tells of the story of Śrīmālādevī taking up the Buddhist path at the behest of her royal parents based on a prophecy of the Buddha.

One of the more prominent sūtra sources for the Uttaratantra, this text tells of the story of Śrīmālādevī taking up the Buddhist path at the behest of her royal parents based on a prophecy of the Buddha.

One of the more prominent sūtra sources for the Uttaratantra, this text tells of the story of Śrīmālādevī taking up the Buddhist path at the behest of her royal parents based on a prophecy of the Buddha.

One of the more prominent sūtra sources for the Uttaratantra, this text tells of the story of Śrīmālādevī taking up the Buddhist path at the behest of her royal parents based on a prophecy of the Buddha.

Cittamātra - Though it is sometimes used synonymously with Yogācāra, it is in fact one of the more prominent philosophical theories associated with this school. It asserts that the objects in the external world with which we interact are actually mentally created representations appearing as those objects. The character of these perceptions is predetermined by our own karmic conditioning that is stored in the ālayavijñāna. Skt. चित्तमात्र Tib. སེམས་ཙམ་

Tsen Tradition - Tsen Khawoche's "meditative tradition" of exegesis of the Uttaratantra; it is one of two major Tibetan traditions of exegesis, both stemming from students of Sajjana. Tib. བཙན་ལུགས་

Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt. बोधिसत्त्व Tib. བྱང་ཆུབ་སེམས་དཔའ། Ch. 菩薩

byams chos sde lnga - This refers to a series of five texts that, according to the Tibetan tradition, Asaṅga received directly from Maitreya in the pure realm of Tuṣita. Tib. བྱམས་ཆོས་སྡེ་ལྔ་

An important sūtra source for the Ratnagotravibhāga, particularly for its discussion of the nine examples that illustrate how all sentient beings possess buddha-nature.

An important sūtra source for the Ratnagotravibhāga, particularly for its discussion of the nine examples that illustrate how all sentient beings possess buddha-nature.

An important sūtra source for the Ratnagotravibhāga, particularly for its discussion of the nine examples that illustrate how all sentient beings possess buddha-nature.

An important sūtra source for the Ratnagotravibhāga, particularly for its discussion of the nine examples that illustrate how all sentient beings possess buddha-nature.

Cittamātra - Though it is sometimes used synonymously with Yogācāra, it is in fact one of the more prominent philosophical theories associated with this school. It asserts that the objects in the external world with which we interact are actually mentally created representations appearing as those objects. The character of these perceptions is predetermined by our own karmic conditioning that is stored in the ālayavijñāna. Skt. चित्तमात्र Tib. སེམས་ཙམ་

Descent into Laṅka Sūtra, a very influential text in East Asia and Nepal.

Descent into Laṅka Sūtra, a very influential text in East Asia and Nepal.

Descent into Laṅka Sūtra, a very influential text in East Asia and Nepal.

Descent into Laṅka Sūtra, a very influential text in East Asia and Nepal.

byams chos sde lnga - This refers to a series of five texts that, according to the Tibetan tradition, Asaṅga received directly from Maitreya in the pure realm of Tuṣita. Tib. བྱམས་ཆོས་སྡེ་ལྔ་

Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt. बोधिसत्त्व Tib. བྱང་ཆུབ་སེམས་དཔའ། Ch. 菩薩

Tsen Tradition - Tsen Khawoche's "meditative tradition" of exegesis of the Uttaratantra; it is one of two major Tibetan traditions of exegesis, both stemming from students of Sajjana. Tib. བཙན་ལུགས་

Ngok Tradition - Ngok Lotsāwa Loden Sherab's "analytic tradition" of exegesis of the Uttaratantra; one of two major Tibetan traditions of exegesis, both stemming from students of Sajjana. Tib. རྔོག་ལུགས་

Tsen Tradition - Tsen Khawoche's "meditative tradition" of exegesis of the Uttaratantra; it is one of two major Tibetan traditions of exegesis, both stemming from students of Sajjana. Tib. བཙན་ལུགས་

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