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***"The Three Reasons" Verse: [[A_Treatise_on_the_Ultimate_Continuum_of_the_Mahāyāna/Verse_I.28|Verse I.28]] | ***"The Three Reasons" Verse: [[A_Treatise_on_the_Ultimate_Continuum_of_the_Mahāyāna/Verse_I.28|Verse I.28]] | ||
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Revision as of 12:46, 11 September 2018
The Source Text:
The Mahāyānottaratantraśāstra
ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས།
- PUT SHORT ESSAY ON TITLE ISSUES HERE - LINK in other key text pages
- Read the Source Text Here:
The Texts
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The style and content of the commentary suggest its composition was completed in the early classical period of the twelfth-thirteenth centuries, most likely before the well-known commentaries on the Ultimate Continuum appeared at the peak of the classical period in the fourteenth and fifteenth centuries. The manuscript itself, in dbu med script, bears some archaic characteristics, including the writing of the negative med (མེད་) as myed (མྱེད་) and the use of numerals instead of spelling numbers in full, such as རྣམ་འབྱེད་རྣམ་པ་༣་ instead of རྣམ་འབྱེད་རྣམ་པ་གསུམ་ and ༢་མྱེད་ in the place of གཉིས་མེད།. Read more here. |;|@@@ |;|; }}; {{#arraymap: |, |@@@ |;|; }} |; |@@@ |@@@ |; }}
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The central topic of the work is the notion of illusory appearance, for when one realizes deeply that all appearances are illusory, one realizes also that all appearances are in that respect equal. The realization of the equality of all phenomena is said to be the Great Perfection approach to the path, which frees one from both grasping at and rejecting appearances. However, for those unable to remain effortlessly within the natural state, in the final chapter Rongzompa also describes how paths with effort are included in the Great Perfection approach. (Adapted from Source May 24, 2024) |;|@@@ |;|; }}; {{#arraymap: |, |@@@ |;|; }} |; |@@@ |@@@ |; }}
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"The Omniscient Victor spoke about [this Heart] in the collection of the sūtras of the final definitive meaning and in the very profound collection of tantras in an unconcealed and clear way. The illustrious sons of this victor, such as the mighty lords of the tenth bhūmi, the regent Ajita and Avalokiteśvara, as well as the mahāsiddha Saraha and his heirs, noble Nāgārjuna, venerable Asaṅga, and others commented on it as being [the Buddha's] direct and straightforward intention. The way of being of the very profound actuality of this Heart does not fit within the scope of the minds of those who roam the [sphere of] dialectics. It was extensively illuminated by the second mighty sage, Rangjung Dorje, the charioteer who was the first in the land of snow mountains to utter the unassailable great lion's roar of the Heart that is the definitive meaning. The quintessence of all his excellent words is this Treatise on Pointing Out the Tathāgata Heart." |;|@@@ |;|; }}; {{#arraymap: |, |@@@ |;|; }} |; |@@@ |@@@ |; }}
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(Source: Duckworth, Douglas. Jamgön Mipham: His Life and Teachings. Boston: Shambhala Publications, 2011: p 58.) |;|@@@ |;|; }}; {{#arraymap: |, |@@@ |;|; }} |; |@@@ |@@@ |; }}
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(Karl Brunnhölzl. When the Clouds Part, 2015: p. 323.) |;|@@@ |;|; }}; {{#arraymap: |, |@@@ |;|; }} |; |@@@ |@@@ |; }}
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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.
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The first, made up entirely of the so-called root verses, corresponds to the Sanskrit title Ratnagotravibhāga Mahāyānottaratantraśāstra, though it is usually referenced in this tradition by the Tibetan equivalent of the latter subtitle, Theg pa chen po rgyud bla ma'i bstan bcos, which is commonly rendered into English as the Treatise on the Ultimate Continuum of the Great Vehicle and is abbreviated as RGV. However, the full title, Theg pa chen po rgyud bla ma'i bstan bcos dkon mchog gi rigs rnam par dbye ba, does appear at the end of each chapter of the canonical Tibetan recensions. Nevertheless, this version is likely a Tibetan redaction, in that thus far there is no evidence of a Sanskrit version written entirely in verse that excludes the commentarial sections that explain them.
The second, which combines the verses with their accompanying prose commentary, corresponds to the *Ratnagotravibhāgavyākhyā as it has become known in academic circles where it is referenced with the abbreviation RGVV. However, in Tibetan the subtitle is merely appended with the equivalent of vyākhyā, i.e. Theg pa chen po rgyud bla ma'i bstan bcos rnam par bshad pa, and thus a translation of the Tibetan title of the complete text would be something akin to the Explanatory Commentary on the Treatise on the Ultimate Continuum of the Great Vehicle. However, the extant Sanskrit recension of the Ratnagotravibhāga Mahāyānottaratantraśāstra directly corresponds to the Tibetan version known as the *Ratnagotravibhāgavyākhyā, in that it contains both the root verses and the prose commentary. Though, again, lacking a Sanskrit work entitled the Ratnagotravibhāgavyākhyā, we can surmise that its corresponding Tibetan title was likely manufactured in order to delineate it from the streamlined verse redaction, while the Sanskrit title *Ratnagotravibhāgavyākhyā was in turn a product of modern scholars. On the surface it would seem that this title is a combination of the Chinese title back translated into Sanskrit as the Ratnagotraśāstra and the one found in the Tibetan editions, which state the Sanskrit title as the Mahāyānottaratantraśāstravyākhya. Nevertheless, in terms of content, the Sanskrit RGV corresponds to the Tibetan RGVV, in that the Ratnagotravibhāga Mahāyānottaratantraśāstra is the same text as Theg pa chen po rgyud bla ma'i bstan bcos rnam par bshad pa.
Also, see the Ratnagotravibhāga Mahāyānottaratantraśāstra and for a recent essay on the text: On the Ratnagotravibhāga by Alexander Gardner. |;|@@@ |;|; }}; {{#arraymap: |, |@@@ |;|; }} |; |@@@ |@@@ |; }}
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(Karl Brunnhölzl, In Praise of Dharmadhātu, 2007: pp. 193-194.) |;|@@@ |;|; }}; {{#arraymap: |, |@@@ |;|; }} |; |@@@ |@@@ |; }}
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(Source: Duckworth, Douglas. Jamgön Mipham: His Life and Teachings. Boston: Shambhala Publications, 2011: p 58.) |;|@@@ |;|; }}; {{#arraymap: |, |@@@ |;|; }} |; |@@@ |@@@ |; }}
There is no known Tibetan translation but the text is mentioned three times in Saṃdhigambhīranirmocanasūtratīkā written by the Chinese scholar Wan tshik (རྒྱའི་སློབ་དཔོན་ཝན་ཚིག་གིས་མཛད་པ་ འཕགས་པ་དགོངས་པ་ཟབ་མོ་ངེས་པར་འགྲེལ་བའི་མདོ་རྒྱ་ཆེར་འགྲེལ་པ།) and translated by Gö Chödrup. |;|@@@ |;|; }}; {{#arraymap: |, |@@@ |;|; }} |; |@@@ |@@@ |; }}
Michael Sheehy, 2007. |;|@@@ |;|; }}; {{#arraymap: |, |@@@ |;|; }} |; |@@@ |@@@ |; }}
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- The Difficulty of Gaining the Freedoms and Advantages
- Death and Impermanence
- Karma: Cause and Effect
- The Sufferings of Samsara
- The Four Wheels, which are the initial entry point for supreme beings
- Taking Refuge, the entrance to the Buddhist Path
- The Entrance to the Actual Mahayana (cultivating the four immeasurables)
- Arousing Bodhichitta
- The Bodhisattva Trainings
- The Pitaka of the Vidyadharas
- The Nature of the Ground
- The Extraordinary Path of the Natural Great Perfection
- The Kayas and Wisdoms of the Ultimate Fruition
The first nine chapters comprise the sūtra section, and the last four comprise the mantra section. You can download an English translation of the root text by the Padmakara Translation Group by clicking here. |;|@@@ |;|; }}; {{#arraymap: |, |@@@ |;|; }} |; |@@@ |@@@ |; }}
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- (1) Pure View, Practice, and Conduct
- (2-4) The Three Vows
- (5) Three Dharma Wheels
- (6) Dependent Origination
- (7) The Resultant Stage of Buddhahood
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"The text explains saṃsāra (= dharma) and the nirvāṇa (= dharmatā) attained by the śrāvaka, pratyekabuddha, and bodhisattva;like the Madhyāntavibhāga, it uses the three-nature (trisvabhāva) terminology to explain that, because there is no object or subject, the transcendent is beyond conceptualization. It presents the paths leading to transformation of the basis (aśrayaparāvṛtti), and enumerates ten types of tathatā (suchness)." (Source: The Princeton Dictionary of Buddhism, p. 244) |;|@@@ |;|; }}; {{#arraymap: |, |@@@ |;|; }} |; |@@@ |@@@ |; }}
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He states that Mahāmudrā in this context is not the emptiness of non-implicative negation as argued in the scholastic writings of Nāgārjuna but what is taught in the writings of Maitreya, or the definitive ultimate reality taught in the Third Turning after having taught self-emptiness in the Middle Turning. He then explains how such nature is actualized through meditation by removing the dualistic conceptual thoughts and emotions which are included in the eight types of consciousness that characterize the three realms of cycle of existence. In the final section, he refutes several misunderstanding and criticism concerning Mahāmudrā and argues that this Mahāmudrā cannot be realized merely through conceptual reasoning but through practice of non-mentation with the help of instructions which points out the nature of the mind and devotion to guru. Intellectual study and single-pointed concentration are not prerequisites for the experience of Mahāmudrā. He adds that positing the emptiness, which is a non-implicative negation after a reductionist analysis, as Mahāmudrā is not in accordance with the Ultimate Continuum or the purport of the hymns by Saraha. |;|@@@ |;|; }}; {{#arraymap: |, |@@@ |;|; }} |; |@@@ |@@@ |; }}
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The commentary is said to have been written relying on instructions passed down from Nāgārjuna who is said to have been prophesied in the Descent to Laṅka Sūtra to be a promoter of the higher yoga tantras. If one accepts the author of this text to be Candrakīrti, who is the Mādhyamika author of the Madhyamakāvatāra, as tradition has it, then it is evident he adopted here a position on buddha-nature which is different from the one in Madhyamakāvatāra, where his focus is on establishing all things as emptiness, and he argues the sūtras advocating buddha-nature are provisional teachings to lead those beings scared of non-self. In this text, the author accepts the nature of all things to be enlightened, and he argues that 'sentient beings are the base of all buddhas because they possess buddha-nature'(རྒྱལ་བ་ཀུན་གྱི་གནས་ནི་སེམས་ཅན་ཐམས་ཅད་དེ། དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་ཅན་ཡིན་པའི་ཕྱིར་རོ། །). Traditional scholars would generally explain such a shift in philosophical stance as context-based and not see it as a contradiction or inconsistency. In the context of Guhyasamāja tantra, Candrakīrti could be said to have accepted the concept of buddha-nature as innate enlightenment. |;|@@@ |;|; }}; {{#arraymap: |, |@@@ |;|; }} |; |@@@ |@@@ |; }}
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Indian literature of Madhyamaka philosophical positions. In it, Candrakīrti provides a detailed discussion of the two truths—ultimate truth (paramārthasatya) and conventional truth (saṃvṛtisatya)—arguing that all things that have these two natures and that conventional truths (which he glosses as "concealing truths") are not in fact true because they appear falsely to the ignorant consciousness. He also discusses the crucial question of valid knowledge (pramāṇa) among the unenlightened, relating it to worldly consensus (lokaprasiddha). The sixth chapter also contains one of the most detailed refutations of Yogācāra in Madhyamaka literature, treating such topics as the three natures (trisvabhāva), the foundational consciousness (ālayavijñāna), and the statements in the sūtras that the three realms of existence are "mind-only" (cittamātra). This chapter also contains Candrakīrti's most famous contribution to Madhyamaka reasoning, the sevenfold reasoning designed to demonstrate the absence of a personal self (pudgalanairātmya). Adding to and elaborating upon a fivefold reasoning found in Nāgārjuna's Mūlamadhyamakakārikā, Candrakīrti argues that the person does not intrinsically exist because of it: (1) not being the aggregates (skandha), (2) not being other than the aggregates, (3) not being the basis of the aggregates, (4) not depending on the aggregates, (5) not possessing the aggregates, (6) not being the shape of the aggregates, and (7) not being the composite of the aggregates. He illustrates this reasoning by applying it to the example of a chariot, which, he argues, is not to be found among its constituent parts. The sixth chapter concludes with a discussion of the sixteen and the twenty forms of emptiness (śūnyatā), which include the emptiness of emptiness (śūnyatāśūnyatā). The work was the most widely studied and commented upon Madhyamaka text in Tibet among all sects, serving, for example, as one of the "five texts" (zhung lnga) that formed the Dge lugs scholastic curriculum. The work is preserved only in Tibetan, although a Sanskrit manuscript of verses has been discovered in Tibet. (Source: "Madhyamakāvatāra." In The Princeton Dictionary of Buddhism, 489. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.) |;|@@@ |;|; }}; {{#arraymap: |, |@@@ |;|; }} |; |@@@ |@@@ |; }}
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The Saṃdhigambhīranirmocanasūtratīkā composed by Wan tshik translated from Chinese to Tibetan by Gö Chodrub mentions this treatise about ten times. |;|@@@ |;|; }}; {{#arraymap: |, |@@@ |;|; }} |; |@@@ |@@@ |; }}
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(Source: Tsering Wangchuk. The Uttaratantra in the Land of Snows, 59.) |;|@@@ |;|; }}; {{#arraymap: |, |@@@ |;|; }} |; |@@@ |@@@ |; }}
eventful career.... Six different editions of the Shōbōgenzō are known to exist: the “original” volume edited by Dōgen in seventy-five rolls, the twelve-roll Yōkōji edition, the sixty-roll Eiheiji edition edited by Giun (1253-1333), the eighty-four roll edition edited by Bonsei (d. 1427) in 1419, the eighty-nine roll edition edited by Manzan Dōhaku (1636-1715) in 1684 at Daishōji, and the ninety-five roll edition edited by Kōzen (1627-1693) in 1690 at Eiheiji. The seventy-five roll edition is today the most widely consulted and cited. Many of the essays were originally sermons delivered by Dōgen, such that some are written by him and others were recorded by his disciples. (Source: Princeton Dictionary of Buddhism, 810-811.) |;|@@@ |;|; }}; {{#arraymap: |, |@@@ |;|; }} |; |@@@ |@@@ |; }}
Commenting on the four statements on form and emptiness in the Heart Sūtra, he presents what he considers to be the interpretations among the proponents of the Mind Only (སེམས་ཙམ་པ་) and Naturelessness (ངོ་བོ་ཉིད་མེད་པར་སྨྲ་བ་), both of which are acceptable in certain contexts but do not capture the ultimate reality. The ultimate understanding, he reasons, must be obtained by putting the four statements in the context of the three characteristics (མཚན་ཉིད་གསུམ་). He goes on to explain how the four statements should be understood in relation to the imputed nature, the dependent nature and the consummate nature, through which one can grasp the meaning of the emptiness of that which is non-existent (མེད་པའི་སྟོང་པ་ཉིད་), the emptiness of that which is existent (ཡོད་པའི་སྟོང་ཉིད་), and the emptiness of true nature (རང་བཞིན་སྟོང་པ་ཉིད་) taught by Maitreya. |;|@@@ |;|; }}; {{#arraymap: |, |@@@ |;|; }} |; |@@@ |@@@ |; }}
According to the Kālacakra tradition, the extant version of the Kālacakratantra is an abridged version of the larger original tantra, called the Paramādibuddha, that was taught by the Buddha Śākyamuni to Sucandra, the king of Śambhala and an emanation of Vajrapāṇi, in the Dhānyakaṭaka stūpa, a notable center of Mahāyāna in the vicinity of the present-day village of Amarāvatī in Andhra Pradesh. Upon receiving instruction on the Paramādibuddhatantra and returning to Śambhala, King Sucandra wrote it down and propagated it throughout his kingdom. His six successors continued to maintain the inherited tradition, and the eighth king of Śambhala, Mañjuśrī Yaśas, composed the abridged version of the Parāmadibuddhatantra, which is handed down to us as the Sovereign Abridged Kālacakratantra (Laghukālacakratantrarāja). It is traditionally taught that it is composed of 1,030 verses written in the sradgharā meter. However, various Sanskrit manuscripts and editions of the Laghukālacakratantra contain a somewhat larger number of verses, ranging from 1,037 to 1,047 verses. The term an “abridged tantra” (laghu-tantra) has a specific meaning in Indian Buddhist tantric tradition. Its traditional interpretation is given in Naḍapādas (Nāropā) Sekoddeśaṭīkā, which states that in every yoga, yoginī, and other types of tantras, the concise, general explanations (uddeśa) and specific explanations (nirdeśa) make up a tantric discourse (tantra-saṃgīti), and that discourse, which is an exposition (uddeśana) there, is an entire abridged tantra.
The tradition tells us that Mañjuśrī Yaśas's successor Puṇḍarīka, who was an emanation of Avalokiteśvara, composed a large commentary on the Kālacakratantra, called the Stainless Light (Vimalaprabhā), which became the most authoritative commentary on the Kālacakratantra and served as the basis for all subsequent commentarial literature of that literary corpus. The place of the Vimalaprabhā in the Kālacakra literary corpus is of great importance, for in many instances, without the Vimalaprabhā, it would be practically impossible to understand not only the broader implications of the Kālacakratantra' cryptic verses and often grammatically corrupt sentences but their basic meanings. It has been said that the Kālacakratantra is explicit with regard to the tantric teachings that are often only implied in the other anuttara-yoga-tantras, but this explicitness is actually far more characteristic of the Vimalaprabhā than of the Kālacakratantra itself. (Source: Wallace, Vesna A. The Inner Kālacakratantra: A Buddhist Tantric View of the Individual. New York: Oxford University Press, 2001: pp. 2-3.)
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འོད་གསལ་བདེ་གཤེགས་སྙིང་པོ་ལྷུན་གྲུབ་སྟེ། །སྟོང་གསལ་རིག་པ་དབྱེར་མེད་ཆོས་ཉིད་དོ།། The luminous buddha-nature is indivisible reality Which is spontaneous, empty, and clear awareness. His presentation on buddha-nature theory and associated practices in his writings became the most authoritative references which determine the interpretation of buddha-nature theory and practice in the Nyingma tradition to this day. |;|@@@ |;|; }}; {{#arraymap: |, |@@@ |;|; }} |; |@@@ |@@@ |; }}
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Sifen Lü). Unlike the majority of rules found in other non-Mahāyāna vinaya codes, the bodhisattva precepts are directed not only at ordained monks and nuns, but also may be taken by laymen and laywomen. The Fanwang jing correlates the precepts with Confucian virtues such as filial piety and obedience, as well as with one's buddha-nature (foxing). Numerous commentaries on this text were composed, and those written by Fazang, Mingkuang (fl. 800 CE), and the Korean monk T'aehyǒn (d.u.) were most influential. As the primary scriptural source in East Asia for the bodhisattva precepts, the Fanwang jing was tremendously influential in subsequent developments in Buddhist morality and institutions throughout the region. In Japan, for example, the Tendaishū monk Saichō (767-822) disparaged the prātimokṣa precepts of the traditional vinaya as being the precepts of hInayāna adherents, and rejected them in favor of having all monastics take instead the Mahāyāna precepts of the Fanwang jing. In Korea, all monastics and laypeople accept the bodhisattva precepts deriving from the Fanwang jing, but for monks and nuns these are still seen as complementary to their main monastic vows. (Source: "Fanwang jing." In The Princeton Dictionary of Buddhism, 295. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.) |;|@@@ |;|; }}; {{#arraymap: |, |@@@ |;|; }} |; |@@@ |@@@ |; }}
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He begins with a cogent presentation of Mahāmudrā covering its sources, the objective Mahāmudrā, the subjective Mahāmudrā, its synonyms, the actual Mahāmudra experience among sublime beings, the analogous Mahāmudrā understanding among ordinary practitioners, and the Mahāmudrā concept according to the philosophical and tantric schools. Following this, he delves into how some later followers of Sakya and Kagyu tradition do not fathom the understanding of their respective teachings. He also points out how the followers of Kadampa tradition have missed the important original teachings of Atīśa and founding fathers.
In summary, Śākya Chokden underscores the point that there are two ways in which misconceptions are overcome: through an extrovert rational analysis and an introvert yogic contemplation. The Mahāmudrā tradition of Gampopa belongs to the latter category while the former includes the postulations of self-emptiness and other-emptiness. |;|@@@ |;|; }}; {{#arraymap: |, |@@@ |;|; }} |; |@@@ |@@@ |; }}
1. The emptiness posited through Mādhyamika reasoning. 2. The union of emptiness and bliss which fills the network of channels after tantric practice of consecration. 3. Experience of bare consciousness free from all mentation. 4. Non-apprehension of the mind either inside or outside, having colour and shape, etc. 5. The ground consciousness which is the cause of all experience.
Śākya Choden states that none of these capture the profound, precise, effective Mahāmudrā technique of Gampopa, which is compared to the Single White Remedy, and explains how they are not the same as Gampopa’s Mahāmudrā. Śākya Chokden also distinguishes the Chinese Chan practice from Gampopa’s Mahāmudrā and goes on to explain their differences. He elaborates on the practice of Mahāmudrā through the four points of single-pointedness (རྩེ་གཅིག་), non-elaboration (སྤྲོས་བྲལ་), one taste (རོ་གཅིག་), and non-meditation (སྒོམ་མེད་). |;|@@@ |;|; }}; {{#arraymap: |, |@@@ |;|; }} |; |@@@ |@@@ |; }}
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principal stages that Tsong kha pa composed. The others include (1) the Lam rim chung ba ("Short Treatise on the Stages of the Path"), also called the Lam rim 'bring ba ('"Intermediate Treatise on the States of the Path") and (2) the Lam rim bsdus don ("Concise Meaning of the Stages of the Path"), occasionally also referred to as the Lam rim chung ngu ("Brief Stages of the Path"). The latter text, which records Tsong kha pa's own realization of the path in verse form, is also referred to as the Lam rim nyams mgur ma ("Song of Experience of the Stages of the Path"). The Lam rim chen mo is a highly detailed and often technical treatise presenting a comprehensive and synthetic overview of the path to buddhahood. It draws, often at length, upon a wide range of scriptural sources including the Sūtra and śāstra literature of both the hīnayāna and Mahāyāna;Tsong kha pa treats tantric practice in a separate work. The text is organized under the rubric of the three levels of spiritual predilection, personified as "the three individuals" (skyes bu gsum): the beings of small capacity, who engage in religious practice in order to gain a favorable rebirth in their next lifetime;the beings of intermediate capacity, who seek liberation from rebirth for themselves as an arhat;and the beings of great capacity, who seek to liberate all beings in the universe from suffering and thus follow the bodhisattva path to buddhahood. Tsong kha pa's text does not lay out all the practices of these three types of persons but rather those practices essential to the bodhisattva path that are held in common by persons of small and intermediate capacity, such as the practice of refuge (śaraṇa) and contemplation of the uncertainty of the time of death. The text includes extended discussions of topics such as relying on a spiritual master, the development of bodhicitta, and the six perfections (pāramitā). The last section of the text, sometimes regarded as a separate work, deals at length with the nature of serenity (śamatha) and insight (vipaśyanā);Tsong kha pa's discussion of insight here represents one of his most important expositions of emptiness (śūnyatā). Primarily devoted to exoteric Mahāyāna doctrine, the text concludes with a brief reference to Vajrayāna and the practice of tantra, a subject discussed at length by Tsong kha pa in a separate work, the Sngags rim chen mo ("Stages of the Path of Mantra"). The Lam rim chen mo's full title is Skyes bu gsum gyi rnyams su blang ba'i rim pa thams cad tshang bar ston pa'i byang chub lam gyi rim pa. (Source: "Lam rim chen mo." In The Princeton Dictionary of Buddhism, 465-66. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.) |;|@@@ |;|; }}; {{#arraymap: |, |@@@ |;|; }} |; |@@@ |@@@ |; }}
Written as a supplement to Nagarjuna’s Fundamental Verses on the Middle Way, Candrakīrti’s text integrates the central insight of Nagarjuna’s thought—the rejection of any metaphysical notion of intrinsic existence—with the well-known Mahayana framework of the ten levels of the bodhisattva, and it became the most studied presentation of Madhyamaka thought in Tibet.
Completed the year before the author’s death, Tsongkhapa’s exposition of Candrakīrti's text is recognized by the Tibetan tradition as the final standpoint of Tsongkhapa on many philosophical questions, particularly the clear distinctions it draws between the standpoints of the Madhyamaka and Cittamatra schools.
Written in exemplary Tibetan, Tsongkhapa’s work presents a wonderful marriage of rigorous Madhyamaka philosophical analysis with a detailed and subtle account of the progressively advancing mental states and spiritual maturity realized by sincere Madhyamaka practitioners. (Source: Thupten Jinpa, Illuminating the Intent, 2021.) |;|@@@ |;|; }}; {{#arraymap: |, |@@@ |;|; }} |; |@@@ |@@@ |; }}
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The sūtras takes the form of a series of dialogues between the Buddha Śākyamuni, Subhūti, Śāriputra, and others such as Indra, the king of gods, and a Goddess of the Ganges. In the final chapters, the sūtra contains the inspirational narratives of Sadāprarudita and his quest for the teachings on the Perfection of Wisdom from the Bodhisattva Dharmodgata. The sūtra is also one of the earliest Mahāyāna sources proclaiming the luminous nature of the mind. |;|@@@ |;|; }}; {{#arraymap: |, |@@@ |;|; }} |; |@@@ |@@@ |; }}
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Like Gampopa's Jewel Ornament of Liberation, the text Rays of Sunlight begins with a discussion of Buddha-nature, the nascent buddha within all beings, before presenting the sequential practices we must cultivate to fully awaken its transcendent qualities. With its lucid explanation of how a single individual can uphold the pratimoksha vows, bodhisattva precepts, and tantric samaya without contra-diction, Rays of Sunlight is sure to be of interest to dedicated practitioners of all traditions. And for those with an affinity for the profound path of meditation, the text closes with an extraordinary explanation of “The Fivefold Path of Mahamudra.” (Source: Edition Garchen Stiftung) |;|@@@ |;|; }}; {{#arraymap: |, |@@@ |;|; }} |; |@@@ |@@@ |; }}
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Source Texts[edit]
Sanskrit Texts[edit]
- Maitreya. Ratnagotravibhāgamahāyānottaratantraśāstra (Theg pa chen po'i rgyud bla ma). D4024. Sanskrit edition by E. H. Johnston. Patna, India: The Bihar Research Society, 1950 (includes the Ratnagotravibhāgavyākhyā).
- Asaṅga. Ratnagotravibhāgavyākhyā or Mahāyānottaratantraśāstravyākhyā (Theg pa chen po'i rgyud bla ma'i bstan bcos rnam par bshad pa). D4025. Sanskrit edition by E. H. Johnston. Patna, India: Bihar Research Society, 1950.[1]
- Prasad, H. S., ed. The Uttaratantra of Maitreya. Containing E.H. Johnston's Sanskrit text and E. Obermiller's English translation. Bibliotheca Indo-Buddhica, 79. Delhi: Sri Satguru Publications, 1991.
Tibetan Texts[edit]
- Please see the Mahāyānottaratantraśāstra or the Ratnagotravibhāgavyākhyā page for a detailed Tibetan catalog and source listing for this text
Chinese Texts[edit]
- Ratnamati 勒那摩提 (508 A.D.), 究竟一乘寶性論 (Chinese translation of Rgvbh), in T 1611. Attributed author is Sāramati.
Sutra Sources[edit]
- Dhāraṇīśvararājasūtra = ārya-tathāgata-mahākaruṇā-nirdeśa-nāma-mahāyāna-sūtra
- Śrīmālādevīsūtra
- Anūnatvāpūrṇatvanirdeśaparivarta
- Sarvabuddhaviśayāvatārajñānālokālaṃkārasūtra
- Tathāgatagarbhasūtra
- Sāgaramatiparipṛcchāsūtra
- Mahāyānābhidharmasūtra
- Dṛḍhādhyāśayaparivarta (or Sthirādhyāśayaparivartasūtra)
- Tathāgataguṇajñānācintyaviṣayāvatāranirdeśa
- Buddhāvataṃsakasūtra
- Kāśyapaparivartasūtra
- Gaganagañjaparipṛcchāsūtra
- Ratnacūḍaparipṛcchāsūtra
- Mahāparinirvāṇasūtra
- Vajracchedikāprajñāpāramitāsūtra
- Samyutta Nikāya
- Ratnadārikāsūtra
- Saddharmapuṇḍarīkasūtra
Commentaries[edit]
Indian Commentaries[edit]
- Sajjana. Pith Instructions on “The Treatise on the Ultimate Continuum of the Mahāyāna” - Mahāyānottaratantraśāstropadeśa. Sanskrit edition in Kano, Kazuo. "rNgog Blo-ldan Shes-rab’s Summary of the Ratnagotravibhāga: The First Tibetan Commentary on a Crucial Source for the Buddha-Nature Doctrine" 513-18. PhD diss., University of Hamburg, 2006.
- Vairocanarakṣita. A Commentary on the Meaning of the Words of the “Uttaratantra” - Mahāyānottaratantraṭippaṇī (rgyud bla ma’i tshig don rnam par ’grel pa. Sanskrit edition in Kano, Kazuo. "rNgog Blo-ldan Shes-rab’s Summary of the Ratnagotravibhāga: The First Tibetan Commentary on a Crucial Source for the Buddha-Nature Doctrine" 552–75. PhD diss., University of Hamburg. 2006.
Tibetan Commentaries[edit]
Select Tibetan Texts[2][edit]
- 'Gos Lo Gzhon nu dpal, Theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel bshad de kho na nyid rab tu gsal ba'i me long (Lhasa 2006), in 2 volumes.
- 'Gos Lo Gzhon nu dpal, 'Gos Lo tsā ba gZhon nu dpal's Commentary on the Ratnagotravibhāgavyākhyā, Edited text in Tibetan script by Mathes, Klaus-Dieter. Publications of the Nepal Research Centre 24, Stuttgart: Franz Steiner Verlag. 2003. Reviewed by Pascale Hugon in Asiatische Studien, vol. 60, no. 1 (2006), pp. 246-253.
- Rinchen, Gyaltsap Darma . Commentary to the Uttaratantra. Theg pa chen po rgyud bla ma'i ṭīkka. Collected works ga. Vol. 13. Mungod, India: Drepung Loseling Educational Society, 1997.
- Mipham. Words of Mi-pham: Commentary on the Uttaratantra (theg pa chen po rgyud bla ma'i bstan bcos kyi mchan 'grel mi pham zhal lung). Mi-pham's Collected Works, vol. 4 (pa), 349-361.
- Rin chen ye shes. rgyud bla ma'i 'grel pa mdo dang sbyar ba nges pa'i don gyi snang ba zhes pa'o. Jonan Publication Series 31, Pe cin: Mi rigs dpe skrun khang, 2010.
- Rngog Lo tsā ba Blo ldan shes rab and Kano, Kazuo. "rNgog Blo‐ldan‐shes‐rabʹs Summary of the Ratnagotravibhāga: The First Tibetan Commentary on a Crucial Source for the Buddha‐nature Doctrine." Ph.D. Dissertation, University of Hamburg, 2006. Contains a critical edition in Wylie transliteration.
- Rngog Lo tsā ba Blo ldan shes rab (1059-1109), Theg chen rgyud bla ma'i don bsdus pa, Dharamsala: Library of Tibetan Works and Archives, 1993.
- shes rab rgyal mtshan , thogs med bzang po dpal. "theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel ba legs bshad nyi ma'i 'od zer zhes bya ba bzhugs so/." In rgyud bla'i TI ka. TBRC W2DB4614. : 153 - 305. pe cin: mi rigs dpe skrun khang, 2007. TBRC
- Ye shes rdo rje. theg pa chen po rgyud bla ma'i bstan bcos kyi bshad pa nges don nor bu'i mtsod ces bya ba bzhugs so. Jonan Publication Series 31, Pe cin: Mi rigs dpe skrun khang, 2010.
English Translations[edit]
- Brunnhölzl, Karl, ed., trans. When the Clouds Part: The Uttaratantra and its Meditative Tradition as a Bridge between Sūtra and Tantra. Boston: Snow Lion Publications, an imprint of Shambhala Publications, 2014.
- Fuchs, Rosemarie. Buddha Nature: The Mahayana Uttaratantra Shastra. Commentary by Jamgön Kongtrül Lodrö Thayé "The Unassailable Lion's Roar." Ithaca, NY: Snow Lion Publications, 2000.
- Kilty, Gavin. The Tathāgata Essence Commentary to the First Chapter of the Uttaratantra, by Rinchen, Gyaltsap Darma (1364-1432). Unpublished, FPMT.
- Kano, Kazuo. "rNgog Blo‐ldan‐shes‐rabʹs Summary of the Ratnagotravibhāga: The First Tibetan Commentary on a Crucial Source for the Buddha‐nature Doctrine." Ph.D. Dissertation, University of Hamburg, 2006. Contains a critical edition in Wylie transliteration.
- Mathes, Klaus-Dieter. A Direct Path to the Buddha Within: Go Lotsāwa's Mahāmudrā Interpretation of the Ratnagotravibhāga. Boston: Wisdom Publications, 2008.
- Mathes, Klaus-Dieter. 'Gos Lo tsā ba gZhon nu dpal's Extensive Commentary on and Study of the Ratna-gotravibhāgavyākhyā. In Religion and Secular Culture in Tibet, 79-96. Proceedings of the Ninth Seminar of the International Association for Tibetan Studies (PIATS), Leiden, 2000. Brill's Tibetan Studies Library vol. 2, bk. 2 . Leiden : Brill, 2002.
- Mipham ('jam mgon 'ju mi pham rgya mtsho). A Commentary on the Uttaratantra Shastra (rgyud bla ma). Translated by Padmakara Translation Group, John Canti, forthcoming.
- Dzongsar Jamyang Khyentse Rinpoche. Buddha-Nature, Mahayana Uttaratantra Shastra, by Arya Maitreya. Edited by Alex Trisoglio. Khyentse Foundation, 2007.
- Obermiller, E., tr., Uttaratantra or Ratnagotra-vibhāga: The Sublime Science of the Great Vehicle to Salvation, Being a Manual of Buddhist Monism: The Work of Ārya Maitreya with a Commentary by Āryāsaṅga, Acta Orientalia 9 (1931): 81-306. Re-printed in Prasad, H. S., ed. The Uttaratantra of Maitreya, 1991. (Translated from Tibetan)
- Holmes, Ken and Katia Holmes. Maitreya on Buddha nature : A New Translation of Asaṅga's Mahāyāna Uttara Tantra Śāstra. Forres: Altea, 1999. (Translated from Tibetan)
- Holmes, Ken and Katia Holmes, trans. The Changeless Nature. Newcastle: Karma Kagyu Trust, 1985. (Translated from Tibetan)
- Prasad, H. S., ed. The Uttaratantra of Maitreya. Containing E.H. Johnston's Sanskrit text and E. Obermiller's English translation. Bibliotheca Indo-Buddhica, 79. Delhi: Sri Satguru Publications, 1991. (Translated from Tibetan)
- Takasaki, Jikido. A study on the Ratnagotravibhāga (Uttaratantra), being a treatise on the Tathāgatagarbha theory of Mahayana Buddhism. Serie Orientale Roma 33. Roma: Istituto Italiano per il Medio ed Estremo Oriente (ISMEO), 1966. (Translated from Sanskrit)
- Thrangu Rinpoche. The Uttara Tantra: A Treatise on Buddha Nature, translated by Ken Holmes and Katia Holmes, edited by Clark Johnson, Delhi: Sri Satguru Publications, 2001.
French Translations[edit]
- Loyon, Etienne, trans. Traité de la Continuité ultime du Grand Véhicule de Maitreya, avec le commentaire de Jamgœun Kongtrul Rimpoché, L'Inéluctable Rugissement du lion. With Commentary by Khenpo Tsultrim Gyamtso Rinpoche. 2007. Online Source: [1]
German Translations[edit]
- Buddha-Natur Mahayana-Uttaratantra-Shastra = Theg pa chen po rgyud bla maʼi bstan bcos kyi ʼgrel bśad. With Commentary by Dzongsar Jamyang Khyentse Rinpoche. Berlin Manjughosha Editions, 2017.
- Fuchs, Rosemarie, Tenzin Dordje. Ill., R. D. Salga, trans. Buddha-Natur : das Mahayana-Uttaratantra-Shastra Mit Kommentar "Das unerschütterliche Gebrüll des Löwen" / von Jamgön Kongtrül Lodrö Thaye und Erl. von Khenpo Tsültrim Gyamtso Rinpoche. Freiburg [Breisgau]; Eckernförde: Khampa-Ed., 2014.
The Gyü Lama[edit]
Author: Maitreya (Byams pa) or Maitreyanātha (Byams pa mgon po)
Sanskrit Title: Mahāyānottaratantraśāstra
Alternate Title: Ratnagotravibhāga
Tibetan Title: Theg pa chen po rgyud bla ma'i bstan bcos
Translated to Tibetan by: Sajjana and Blo ldan shes rab
Tibetan Catalogue: Tôh. no. 4024. Dergé Tanjur, vol. PHI, folios 54v.1-73r.7
The Gyü Lama (རྒྱུད་བླ་མ་), also called the Mahāyānottaratantra Śāstra (ཐེག་ཆེན་རྒྱུད་བླ་མའི་བསྟན་བཅོས་), the Ratnagotravibhāga (RGV), or simply the Uttaratantra, is one of the most important texts of the Yogācāra tradition that expounds the tathāgatagarbha (buddha nature) theory, the idea that all sentient beings possess the nature of a buddha.[3] The Tibetan Buddhist tradition holds the Ratnagotravibhāga to be one of the Five Treatises that Maitreya taught to Asaṅga (4th century?). According to Klaus-Dieter Mathes, the Ratnagotravibhāga was largely ignored until the eleventh century when Indian scholars and adepts attempted to bring the tantric teachings in line with mainstream Mahāyāna.[4] The Ratnagotravibhāga and buddha nature theory provided the necessary doctrinal support for this kind of work, paving the road for its entry and subsequent importance within the Tibetan Buddhist dialogue.
As a whole, the Ratnagotravibhāga consists of three parts: (1) basic verses, (2) commentarial verses and (3) prose commentary, the third being the vyākhyā, the commentary attributed to Asaṅga.[5] Issues with regards to authorship arise when comparing the Sanskrit, Chinese and Tibetan texts, as the only extant Sanskrit version[6] attributes no author, and the only Chinese version, translated by Ratnamati sometime after 508[7], attribues the entire text to Sāramati.[8] (You can see various interpretations of the RGV authorship here.)
The only extant Tibetan version of the Ratnagotravibhāga was translated by rNgog Blo-ldan-shes-rab (1059–1109) and Sajjana (late 11th cent.),[9] though according to gZhon-nu-dpal there were a total of six translations made, the first by Atiśa (982–1054) and Nag-tsho Tshul-khrims-rgyal-ba (1011–1064).[10] rNgog Blo-ldan-shes-rab wrote the first commentary on the RGV[11] officially bringing it into Tibetan discourse at the end of the 11th century, from which point, the various Tibetan interpretations of the buddha nature theory take off. Mathes points to the main issue in the various interpretations as being whether the teaching that all beings are buddhas is provisional or definitive in meaning.[12] Over the next nine centuries, 45 commentaries were written on the Ratnagotravibhāga alone[13], and the text was referenced in "different ways to doctrinally support disputed traditions, such as the zhentong (gzhan stong) ("empty of other") of the Jonangpas (Jo nang pa) or sūtra-based mahāmudrā."[14] The text also serves as an important basis for both the Dzogchen tradition of Longchenpa and the Mahamudra tradition of the Kagyüpas.[15]
Version | Catalogue # | Category | Vol. | Folio #'s | Alt |
---|---|---|---|---|---|
Peking | 5525 | sems tsam | phi | 54b7-74b6 | (vol.108, p.24-32) |
Dergé (Tôh.) | 4024 | sems tsam | phi | 54b1-73a7 | |
Narthang | 4314 | sems tsam | phi | 48b3-69a3. | |
Kinsha [17] | 3524 | sems tsam | phi | 64b1 | (p.33-3-1) |
Cone | 3991 | sems tsam | phi | 51b1-69b1. |
The emphasis of this site is to provide information on the resources available in the study of the Ratnagotravibhāga and all of its interpretations within the Tibetan Buddhist milieu. The information presented here is far from complete and will continue to develop as new scholarship arises. We welcome any feedback, and if you see any omissions or errors, please let us know via email.
The Five Dharmas of Maitreya[edit]
- The Ornament of Clear Realization
- Skt. Abhisamayālaṃkāra
- Tib. མངོན་རྟོགས་པའི་རྒྱན་
- Wyl. mngon par rtogs pa'i rgyan
- The Ornament of the Mahayana Sutras
- Skt. Māhayānasūtrālaṃkāra
- Tib. ཐེག་པ་ཆེན་པོའི་མདོ་སྡེ་རྒྱན་
- Wyl. theg pa chen po'i mdo sde rgyan
- Distinguishing the Middle from the Extremes
- Skt. Madhyāntavibhāga
- Tib. དབུས་དང་མཐའ་རྣམ་པར་འབྱེད་པ་
- Wyl. dbus dang mtha' rnam par 'byed pa
- Distinguishing Dharma and Dharmata
- Skt. Dharma-dharmatā-vibhāga
- Tib. ཆོས་དང་ཆོས་ཉིད་
- Wyl. chos dang chos nyid rnam par 'byed pa
- The Sublime Continuum
- Skt. Uttaratantra Śāstra
- Tib. རྒྱུད་བླ་མ་
- Wyl. rgyud bla ma
Resources[edit]
- Maitreya's Mahāyānottaratantraśāstra, Texts & Translations
- Asaṅga's Mahāyānottaratantraśāstravyākhyā, Texts & Translations
- Select Tibetan Commentaries & Translations
- Selected Bibliography of Books, Articles, Dissertations & Other Resources
- Tibetan Catalogue of Mahāyānottaratantraśāstra
- Tibetan Catalogue of Mahāyānottaratantraśāstravyākhyā
- Extensive List of Tibetan Commentaries
- Transmission Lineages of the Ratnagotravibhāga according to Jamgon Kongtrol
BDRC Content[edit]
- Bibliographical Title
- theg pa chen po rgyud bla ma'i bstan bcos
- Other Title
- mahayanottaratantrasastra
- Page Numbers
- 109-148 in Volume 123 of Work W23703
- Location
- ff. 54v-73r
- Authorship
- byams pa (author); sajjana (translator); blo ldan shes rab
- Tohoku Catalog Num.
- 4024
- Citation
- tshul khrims rin chen. "theg pa chen po rgyud bla ma'i bstan bcos." In bstan 'gyur (sde dge). TBRC W23703. 123: 109 - 148. delhi: delhi karmapae choedhey, gyalwae sungrab partun khang, 1982-1985. http://tbrc.org/link?RID=O1GS6011%7CO1GS601137645$W23703
- Bibliographical Title
- theg pa chen po rgyud bla ma'i bstan bcos/
- Title Page Title
- mahayana uttara tantara sastra
- Page Numbers
- 100-141 in Volume 132 of Work W22704
- Location
- vol.132,ff.48v-69r (pp.96-137)
- Colophon
- theg pa chen po rgyud bla ma'i bstan bcos/ mgon po byams pas mdzad pa rdzogs so/ /dpal grong khyer dpe med kyi mkhas pa chen po/ bram ze rin chen rdo rje'i dpon po paN+Di ta mkhas pa chen po sa dza na dang / lo tsA ba shAkya'i dge slong blo ldan shes rab kyis/ grong khyer dpe med de nyid du bsgyur pa'o//
- gSer bris Catalog Num.
- 3528
- Otani, Beijing Catalog Num.
- 5525
- Citation
- "theg pa chen po rgyud bla ma'i bstan bcos/." In bstan 'gyur (snar thang). TBRC W22704. 132: 100 - 141. [narthang]: [s.n.], [1800?]. http://tbrc.org/link?RID=O2DB75712%7CO2DB757122DB79425$W22704
- Bibliographical Title
- theg pa chen po rgyud bla ma'i bstan bcos/
- Other Title
- mahayanottaratantrasastra
- Page Numbers
- 109-143 in Volume 123 of Work W1GS66030
- Location
- ff. 51r-68r
- Authorship
- byams pa (author); sajjana (translator); blo ldan shes rab
- Tohoku Catalog Num.
- 4024
- Citation
- grags pa bshad sgrub . "theg pa chen po rgyud bla ma'i bstan bcos/." In bstan 'gyur (co ne). TBRC W1GS66030. 123: 109 - 143. [co ne dgon chen]: [co ne], [1926]. http://tbrc.org/link?RID=O2DB20796%7CO2DB207962DB24440$W1GS66030
- Bibliographical Title
- theg pa chen po rgyud bla ma'i bstan bcos/
- Other Title
- mahayanottaratantrasastra
- Page Numbers
- 958-1009 in Volume 70 of Work W1PD95844
- Location
- pp. 935-986
- Authorship
- byams pa (author); sajjana (translator); blo ldan shes rab
- Tohoku Catalog Num.
- 4024
- Bibliographical Title
- theg pa chen po rgyud bla ma'i bstan bcos
- Title Page Title
- mahayana uttara tantara sastra
- Page Numbers
- 129-180 in Volume 132
- Location
- vol.132,ff.64r-89v(pp.127-178)
- Colophon
- theg pa chen po rgyud bla ma'i bstan bcos/ mgon po byams pas mdzad pa rdzogs so/ /dpal grong khyer dpe med kyi mkhas pa chen po/ bram ze rin chen rdo rje'i dpon po paN+Di ta mkhas pa chen po sa dza na dang / lo tsA ba shAkya'i dge slong blo ldan shes rab kyis/ grong khyer dpe med de nyid du bsgyur pa'o
- gSer bris Catalog Num.
- 3528
- Otani, Beijing Catalog Num.
- 5525
- Citation
- "theg pa chen po rgyud bla ma'i bstan bcos." In bstan 'gyur/?gser bris ma/?. TBRC W23702. 132: 129 - 180. tibet: [snar thang], [17-?]. http://tbrc.org/link?RID=O00CR0008%7CO00CR000800CR034422$W23702
Secondary Sources and Further Studies[edit]
- Duckworth, Douglas. Mipam on Buddha-Nature: The Ground of the Nyingma Tradition. New York: SUNY Press, 2008.
- Dzongsar Jamyang Khyentse Rinpoche. Buddha-Nature, Mahayana Uttaratantra Shastra, by Arya Maitreya. Edited by Alex Trisoglio. Khyentse Foundation, 2007.
- Fuchs, Rosemarie. Buddha Nature: The Mahayana Uttaratantra Shastra. Commentary by Jamgön Kongtrül Lodrö Thayé "The Unassailable Lion's Roar." Ithaca, NY: Snow Lion Publications, 2000.
- Holmes, Ken and Katia Holmes. Maitreya on Buddha nature : A New Translation of Asaṅga's Mahāyāna Uttara Tantra Śāstra. Forres: Altea, 1999. (Translated from Tibetan)
- Holmes, Ken and Katia Holmes, trans. The Changeless Nature. Newcastle: Karma Kagyu Trust, 1985. (Translated from Tibetan)
- Kilty, Gavin. The Tathāgata Essence Commentary to the First Chapter of the Uttaratantra, by Rinchen, Gyaltsap Darma (1364-1432). Unpublished, FPMT.
- Kano, Kazuo. "rNgog Blo‐ldan‐shes‐rabʹs Summary of the Ratnagotravibhāga: The First Tibetan Commentary on a Crucial Source for the Buddha‐nature Doctrine." Ph.D. Dissertation, University of Hamburg, 2006. Contains a critical edition in Wylie transliteration.
- Kano, Kazuo. "Buddha-Nature and Emptiness: rNgog Blo-ldan-shes-rab and A Transmission of the Ratnagotravibhāga from India to Tibet." WSTB 91. Wiener Studien zur Tibetologie und Buddhismuskunde (Vienna Series for Tibetan and Buddhist Studies). Vienna: Arbeitskreis für Tibetische und Buddhistische Studien, 2016.
- Mathes, Klaus-Dieter. A Direct Path to the Buddha Within: Go Lotsāwa's Mahāmudrā Interpretation of the Ratnagotravibhāga. Boston: Wisdom Publications, 2008.
- Mathes, Klaus-Dieter. 'Gos Lo tsā ba gZhon nu dpal's Extensive Commentary on and Study of the Ratna-gotravibhāgavyākhyā. In Religion and Secular Culture in Tibet, 79-96. Proceedings of the Ninth Seminar of the International Association for Tibetan Studies (PIATS), Leiden, 2000. Brill's Tibetan Studies Library vol. 2, bk. 2 . Leiden : Brill, 2002.
- Mipham ('jam mgon 'ju mi pham rgya mtsho). A Commentary on the Uttaratantra Shastra (rgyud bla ma). Translated by Padmakara Translation Group, John Canti, forthcoming.
- Obermiller, E., tr., Uttaratantra or Ratnagotra-vibhāga: The Sublime Science of the Great Vehicle to Salvation, Being a Manual of Buddhist Monism: The Work of Ārya Maitreya with a Commentary by Āryāsaṅga, Acta Orientalia 9 (1931): 81-306. Re-printed in Prasad, H. S., ed. The Uttaratantra of Maitreya, 1991. (Translated from Tibetan)
- Prasad, H. S., ed. The Uttaratantra of Maitreya. Containing E.H. Johnston's Sanskrit text and E. Obermiller's English translation. Bibliotheca Indo-Buddhica, 79. Delhi: Sri Satguru Publications, 1991. (Translated from Tibetan)
- Stearns, Cyrus. The Buddha From Dolpo: A Study of the Life and Thought of the Tibetan Master Dolpopa Sherab Gyaltsen. Tsadra Foundation Series. Ithaca, NY: Snow Lion Publications, 2010.
- Takasaki, Jikido. A study on the Ratnagotravibhāga (Uttaratantra), being a treatise on the Tathāgatagarbha theory of Mahayana Buddhism. Serie Orientale Roma 33. Roma: Istituto Italiano per il Medio ed Estremo Oriente (ISMEO), 1966. (Translated from Sanskrit)
- Thrangu Rinpoche. The Uttara Tantra: A Treatise on Buddha Nature, translated by Ken Holmes and Katia Holmes, edited by Clark Johnson, Delhi: Sri Satguru Publications, 2001.
Notes[edit]
- Besides this text, the only other two known Indian “commentaries” on the Uttaratantra are Vairocanarakṣita’s (eleventh century) very brief ahāyānottaratantraṭippaṇī (eight folios) and Sajjana’s (eleventh/twelfth century) Mahāyānottaratantraśāstropadeśa (a summary in thirty-seven verses). Brunnholzl, K. Luminous Heart pg 403 note 24
- For an extensive list of Tibetan Commentaries, see A List of the Commentaries on the Ratnagotravibhāga
- Mathes, A Direct Path to the Buddha Within, 2
- Ibid.
- Kano, RNgog Blo‐ldan‐shes‐rabʹs Summary of the Ratnagotravibhāga: The First Tibetan Commentary on a Crucial Source for the Buddha‐nature Doctrine, 17
- critically edited by Johnston in Prasad, H. S., ed. The Uttaratantra of Maitreya. Containing E.H. Johnson's Sanskrit text and E. Obermiller's English translation. Bibliotheca Indo-Buddhica, 79. Delhi: Sri Satguru Publications, 1991.
- Kano, RNgog Blo‐ldan‐shes‐rabʹs Summary of the Ratnagotravibhāga, 17
- For a detailed discussion regarding the authorship of the verses and prose, see Kano, RNgog Blo‐ldan‐shes‐rabʹs Summary of the Ratnagotravibhāga; Takasaki, A study on the Ratnagotravibhāga (Uttaratantra), being a treatise on the Tathāgatagarbha theory of Mahayana Buddhism
- Kano, RNgog Blo‐ldan‐shes‐rabʹs Summary of the Ratnagotravibhāga, 89
- Ibid. 90
- (a) Atiśa (982–1054) and Nag-tsho Tshul-khrims-rgyal-ba (1011–1064)
- (b) rNgog Blo-ldan-shes-rab (1059–1109) and Sajjana (late 11th cent.)
- (c) sPa-tshab Nyi-ma-grags (b.1055)
- (d) Mar-pa Do-pa Chos-kyi-dbang-phyug (1042–1136)
- (e) Jo-nang Lo-tsā-ba Blo-gros-dpal (1299–1353 or 1300–1355)
- (f) Yar-klungs Lo-tsā-ba Grags-pa-rgyal-mtshan (1242–1346)
- Translated in Kazuo's Ph.D. dissertation, "rNgog Blo‐ldan‐shes‐rabʹs Summary of the Ratnagotravibhāga: The First Tibetan Commentary on a Crucial Source for the Buddha‐nature Doctrine
- Mathes, A Direct Path to the Buddha Within, 3
- Burchardi, A Provisional List of Tibetan Commentaries on the Ratnagotravibhāga; Kano, RNgog Blo‐ldan‐shes‐rabʹs Summary of the Ratnagotravibhāga (See Appendix G)
- Mathes, A Direct Path to the Buddha Within, 3
- Ibid., 1
- Catalogue information from Phil Stanley and http://web.otani.ac.jp/cri/twrp/tibdate/Peking_online_search.html
- Golden Manuscript - Tengyur