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| |ArticleTitle=On the Ratnagotravibhāga | | |ArticleTitle=On the Ratnagotravibhāga |
− | |AuthorPage=Gardner, A. | + | |TileDescription=The ''Ratnagotravibhāga Mahāyānottaratantraśāstra'' is one of the main sources for buddha-nature theory in Indian and Tibetan Buddhism (in China, the Awakening of Faith was of much greater importance). This article summarizes what is known about the textual tradition, author, and date of its composition and translations. |
| + | |AuthorPage=People/Gardner, A. |
| |PubDate=2018/09/12 | | |PubDate=2018/09/12 |
− | |ArticleSummary=The Indian treatise that this website identifies as the ''Ratnagotravibhāga Mahāyānottaratantraśāstra'' is also known by a handful of other titles in multiple languages. It is fairly common for ancient works of literature to be known by many names, especially if, like the ''Ratnagotravibhāga'' (to give it its abbreviated name) it has been translated into many languages. This essay will explain the multiple names, discuss what is known of its authorship, and briefly survey the existing recensions and translations.
| + | |ArticleContent=The ''Ratnagotravibhāga Mahāyānottaratantraśāstra'' is one of the main sources for buddha-nature theory in Indian and Tibetan Buddhism (in China, the ''Awakening of Faith'' was of much greater importance). This article summarizes what is known about the textual tradition, author, and date of its composition and translations. |
− | |ArticleContent= | |
− | The ''Ratnagotravibhāga Mahāyānottaratantraśāstra'' is one of the main sources for buddha-nature theory in Indian and Tibetan Buddhism (in China the ''Awakening of Faith'' was of much greater importance). This article summarizes what is known about the textual tradition, author, and date of its composition and translations. | |
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| === The Titles === | | === The Titles === |
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− | The title ''Ratnagotravibhāga Mahāyānottaratantraśāstra''<ref>According to the Sanskrit grammatical rules associated with ''sandhi'', the word boundaries of the “a” of Mahāyāna and the “u” of Uttaratantra combine as “o.” The title could just as easily be rendered “''Mahāyāna Uttaratantra Śāstra''.”</ref> is attested in the surviving Sanskrit manuscripts. It roughly translates as “The Highest Teaching (''uttaratantra'') of the Mahāyāna, A Treatise (''śāstra'') Analyzing (''vibhāga'') the Source (''gotra'') of the Three Jewels (''ratna'').” One surviving Sanskrit reference, Abhayākaragupta's ''Munimatālaṃkāra'', gives the name as ''Mahāyānottara: [Treatise] on the Superior Mahāyāna [Doctrine]''.<ref>Kano, ''[[Buddha-Nature and Emptiness]]'', 27, note #41.</ref> Western scholars only became aware of Sanskrit versions in the 1930s (see below); prior to this, they knew the text only in Chinese or Tibetan translation, and this was complicated by the fact that both the Chinese and the Tibetan traditions divide the text into two. Where in India the ''Ratnagotravibhāga'' was a single work comprised of root verses, explanatory verses, and prose commentary, the Chinese and Tibetan translators and commentators considered the root and explanatory verses to be one text and the complete text, including the prose commentary, to be a second. Thus not only do we have multiple names in multiple languages for the treatise, but multiple names in Chinese and Tibetan for its different parts. | + | The title ''Ratnagotravibhāga Mahāyānottaratantraśāstra''<ref>According to the Sanskrit grammatical rules associated with ''sandhi'', the word boundaries of the “a” of Mahāyāna and the “u” of Uttaratantra combine as “o.” The title could just as easily be rendered “''Mahāyāna Uttaratantra Śāstra''.”</ref> is attested in the surviving Sanskrit manuscripts. It roughly translates as “The Ultimate Teaching (''uttaratantra'')<ref>See [[Articles/Continuum_vs._Teachings|the more detailed discussion of the translation of this term]] here.</ref> of the Mahāyāna, A Treatise (''śāstra'') Analyzing (''vibhāga'') the Jewel (''ratna'') Disposition (''gotra'').” One surviving Sanskrit reference, [[Abhayākaragupta]]’s ''Munimatālaṃkāra'', gives the name as ''Mahāyānottara: [Treatise] on the Ultimate Mahāyāna [Doctrine]''.<ref>[[Kano]], ''[[Buddha-Nature and Emptiness]]'', 27, note #41.</ref> Western scholars only became aware of Sanskrit versions in the 1930s (see below); prior to this, they knew the text only in Chinese or Tibetan translation, and this was complicated by the fact that both the Chinese and the Tibetan traditions divide the text into two. Whereas in India the ''Ratnagotravibhāga'' was a single work comprised of root verses, explanatory verses, and prose commentary, the Chinese and Tibetan translators and commentators considered the root and explanatory verses to be one text and the complete text, including the prose commentary, to be a second. Thus not only do we have multiple names in multiple languages for the treatise but multiple names in Chinese and Tibetan for its different parts. |
− | <div class="border-tb-redfade mt-4 py-3 d-flex justify-content-center flex-wrap no-drop-cap"> | + | <div class="border-tb-redfade my-4 py-3 d-flex justify-content-center flex-wrap no-drop-cap"> |
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− | }} The Chinese title of the combined verses and prose is ''Jiu jing yi cheng bao xing lun''<ref>究竟一乘寶性論</ref>, which {{InlinePersonTag | + | }} The Chinese title of the combined verses and prose is ''Jiu jing yi cheng bao xing lun'',<ref>究竟一乘寶性論</ref> which {{InlinePersonTag |
− | |page=People/Takasaki,_J.
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− | Takasaki
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| |page=People/Kano,_K. | | |page=People/Kano,_K. |
| |text=Kano | | |text=Kano |
− | }}, however, suspects that the ''yicheng'' 一乘 is a mistake for ''[[dacheng]]'' [[大乘]], or [[Mahāyāna]].<ref>Kano, ''[[Buddha-Nature and Emptiness]]'', 27 note #40.</ref> If this is the case then the title would back translate to a more familiar form (note that the Chinese does not contain the word "tantra.") In the standard edition of the Chinese canon, the extracted verses come first, after which the complete text is given (see below for references), without a new title. Both translations are credited to {{InlinePersonTag | + | }}, however, suspects that the ''yicheng'' 一乘 is a mistake for ''dacheng'' 大乘, or Mahāyāna.<ref>Kano, ''[[Buddha-Nature and Emptiness]]'', 27 note #40.</ref> If this is the case, then the title would back translate to a more familiar form (note that the Chinese does not contain the word "tantra.") In the standard edition of the Chinese canon, the extracted verses come first, after which the complete text is given (see below for references) without a new title. Both translations are credited to {{InlinePersonTag |
| |page=People/Ratnamati | | |page=People/Ratnamati |
| |text=Ratnamati | | |text=Ratnamati |
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| <center>{{RelatedButton | | <center>{{RelatedButton |
| |link=/index.php/Articles/Continuum_vs._Teachings | | |link=/index.php/Articles/Continuum_vs._Teachings |
− | |image=http://commons.tsadra.org/images-commons/7/79/Mortphoto.JPG | + | |image=https://commons.tsadra.org/images/7/79/Mortphoto.JPG |
| |text=Continuum vs. Teachings: Discrepancies in the Translation of the Term Tantra (rgyud) in the Subtitle of the Ratnagotravibhāga | | |text=Continuum vs. Teachings: Discrepancies in the Translation of the Term Tantra (rgyud) in the Subtitle of the Ratnagotravibhāga |
| |label=Keep reading... | | |label=Keep reading... |
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− | }} The Tibetan tradition names the extracted verses ''Theg pa chen po rgyud bla ma'i bstan bcos'', which back-translates into Sanskrit as ''Mahāyāna-uttaratantra-śāstra'', and might be rendered in English as something like “Treatise on the Superior Mahāyāna Tantra.” The complete text, however, is titled ''Theg pa chen po rgyud bla ma'i bstan bcos rnam par bshad pa'', which reconstructs as ''Mahāyāna-uttaratantra-śāstra-vyākhyā'', and translates to “A Commentary on the Treatise on the Ultimate Continuum of the Mahāyāna.” It is important to note that the title ''Ratnagotravibhāgavyākhyā''—or any version with "vyākhyā"—is not attested in any surviving Sanskrit manuscript. Kano surmised that the root verses were extracted by a disciple of the Tibetan translator and given the title of the work, at which point the entire text was deemed to be a commentary and therefore given the title of “vyākhyā.”<ref>Kano, ''[[Buddha-Nature and Emptiness]]'', 18</ref> Note that the Tibetan tradition dispensed with the phrase “''Ratnagotravibhāga''” in the title; it is commonly known as the ''Uttaratantra''. {{RelatedButton | + | }} The Tibetan tradition names the extracted verses ''Theg pa chen po rgyud bla ma'i bstan bcos'', which back translates into Sanskrit as ''Mahāyāna-uttaratantra-śāstra'', and might be rendered in English as something like "Treatise on the Ultimate Mahāyāna Tantra." The complete text, however, is titled ''Theg pa chen po rgyud bla ma'i bstan bcos rnam par bshad pa'', which reconstructs as ''Mahāyāna-uttaratantra-śāstra-vyākhyā'', and translates to "A Commentary on the Treatise on the Ultimate Continuum of the Mahāyāna." It is important to note that the title ''Ratnagotravibhāgavyākhyā''—or any version with "vyākhyā"—is not attested in any surviving Sanskrit manuscript. Kano has surmised that the root verses were extracted by a disciple of the Tibetan translator and given the title of the work, at which point the entire text was deemed to be a commentary and therefore given the title of "vyākhyā."<ref>Kano, ''[[Buddha-Nature and Emptiness]]'', 18</ref> Note that the Tibetan tradition dispensed with the phrase "''Ratnagotravibhāga''" in the title;<ref>This only refers to the main bibliographical title of the work. However, the phrase "''ratnagotravibhāga''", translated as ''dkon mchog gi rigs rnam par dbye ba '', does appear in the Tibetan translation, though only when the full title of the work is repeated at the end of each chapter. </ref> it is commonly known as the ''Uttaratantra''. {{RelatedButton |
| |link=/index.php/Texts/Ratnagotravibhāgavyākhyā | | |link=/index.php/Texts/Ratnagotravibhāgavyākhyā |
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| |text=For more on this | | |text=For more on this |
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| }} Western scholars on the ''Ratnagotravibhāga'' have largely followed Tibetan tradition and divided the text in two, abbreviating the root verses as RGV and the entire text as RGVV. | | }} Western scholars on the ''Ratnagotravibhāga'' have largely followed Tibetan tradition and divided the text in two, abbreviating the root verses as RGV and the entire text as RGVV. |
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− | === Authorship<ref>This section is based on the scholarship of Silk, ''[[Buddhist Cosmic Unity]]'', Appendix A; Kano, ''[[Buddha-Nature and Emptiness]]'', 20-31; Takasaki, ''[[A Study of the Ratnagotravibhāga]]'', 6-9; [[Brunnhölzl]], ''[[When the Clouds Part]]'', 94. For a chart of modern scholars' positions on the authorship of the ''Ratnagotravibhāga'', see Kano, ''[[Buddha-Nature and Emptiness]]'', 29.</ref> === | + | === Authorship<ref>This section is based on the scholarship of Silk, ''[[Buddhist Cosmic Unity]]'', appendix A; Kano, ''[[Buddha-Nature and Emptiness]]'', 20-31; Takasaki, ''[[A Study on the Ratnagotravibhāga]]'', 6-9; Brunnhölzl, ''[[When the Clouds Part]]'', 94. For a chart of modern scholars' positions on the authorship of the ''Ratnagotravibhāga'', see Kano, ''[[Buddha-Nature and Emptiness]]'', 29.</ref> === |
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− | The identity of the author of the ''Ratnagotravibhāga'' is not known. We have names, but the Indian, Chinese, and Tibetan traditions differ so radically that scholars have been unable to reach a consensus. The Sanskrit manuscripts found in Tibetan libraries in the 1930s do not identify an author, nor do the Chinese translations, which date to the early sixth century; only later catalogs provide a name. In brief, the Chinese tradition points to a man named Sāramati, a member of the kṣatriya clan from Central or Northern India. The later Indian and Central Asian traditions point to {{InlinePersonTag | + | The identity of the author of the ''Ratnagotravibhāga'' is not known. We have names, but the Indian, Chinese, and Tibetan traditions differ so radically that scholars have been unable to reach a consensus. The Sanskrit manuscripts found in Tibetan libraries in the 1930s do not identify an author, nor do the Chinese translations, which date to the early sixth century; only later catalogs provide a name. In brief, the Chinese tradition points to a man named [[Sāramati]], a member of the kṣatriya clan from Central or Northern India. The later Indian and Central Asian traditions point to {{InlinePersonTag |
| |page=People/Maitreya | | |page=People/Maitreya |
| |text=Maitreya | | |text=Maitreya |
− | }} as the author of the entire text, while Tibetan tradition credits the verses to the Bodhisattva Maitreya and the prose commentary to {{InlinePersonTag | + | }} as the author of the entire text, while Tibetan tradition credits the verses to the bodhisattva Maitreya and the prose commentary to {{InlinePersonTag |
| |page=People/Asaṅga | | |page=People/Asaṅga |
| |text=Ārya Asaṅga | | |text=Ārya Asaṅga |
− | }}.<ref> It should be noted that in contemporary Tibetan communities some teachers assert that the commentary section of the Ratnagotravibhāga was composed by Vasubhandu. This claim was noted by Japanese scholar Nakamura Zuiryū in 1961. See Kano, Buddha-nature and Emptiness, 20-31. Kano considers the assertion to be "weak on evidence."</ref> | + | }}.<ref> It should be noted that in contemporary Tibetan monastic circles some scholars have suggested that the commentary section of the ''Ratnagotravibhāga'' might have been composed by [[Asaṅga]]'s brother [[Vasubandhu]]. This claim was also put forth by Japanese scholar Nakamura Zuiryū in 1961. See Kano, ''[[Buddha-Nature and Emptiness]]'', 20-31. However, Kano considers the assertion to be "weak on evidence."</ref> |
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− | The earliest Chinese attribution comes from the important treatise ''Mohe zhiguan'' 摩訶止觀 written in 594 by the Tiantai patriarch {{InlinePersonTag | + | The earliest Chinese attribution comes from the important treatise ''Mohe zhiguan'' 摩訶止觀, written in 594 by the Tiantai patriarch [[Zhiyi]] 智顗 (538–597), who identifies the author of the ''Ratnagotravibhāga'' as [[Jianyi]] 堅意. Two texts from the seventh century both name the author as Jianhui 堅惠.<ref>These are a commentary on the ''[[Saṃdhinirmocanasūtra]]'' (''Jieshenmi jingshu'' 解深密經疏) by the Korean monk Wǒnch'ǔk 圓測 (613-696) and the Huayan patriarch [[Fazang]]'s 法藏 (643–712) treatise ''Dacheng fajie wuchabie lunshu'' 大乘法界無差別論疏. Kano, ''[[Buddha-Nature and Emptiness]]'', 22.</ref> [[Jianyi]] and Jianhui can both be rendered as {{InlinePersonTag |
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− | }} 智顗 (538-597), who identifies the author of the ''Ratnagotravibhāga'' as Jianyi 堅意. Two texts from the seventh century both name the author Jianhui 堅惠.<ref>These are a commentary on the ''[[Sandhinirmocanasūtra]]'' (''jieshenmi jingshu'' 解深密經疏) by the Korean monk [[Wǒnch'ǔuk]] 圓測 (613-696) and the Huayan patriarch [[Fāzàng]]'s 法藏 (643-712) treatise ''Dacheng fajie wuchabie lunshu'' 大乘法界無差別論疏. Kano, ''[[Buddha-Nature and Emptiness]]'', 22.</ref> Jianyi and Jianhui can both be rendered as {{InlinePersonTag
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| }}; ''yi'' 意 and ''hui'' 惠, which both mean "wisdom," were used at the time to render ''mati''.<ref>Kano, ''[[Buddha-Nature and Emptiness]]'', 22</ref> The issue is over the ''jian'' 堅, meaning "firm," and whether it transcribes ''sāra'' or ''sthira;'' both ''sthira'' and ''sāra'' can have the meaning of "strong" or "firm." | | }}; ''yi'' 意 and ''hui'' 惠, which both mean "wisdom," were used at the time to render ''mati''.<ref>Kano, ''[[Buddha-Nature and Emptiness]]'', 22</ref> The issue is over the ''jian'' 堅, meaning "firm," and whether it transcribes ''sāra'' or ''sthira;'' both ''sthira'' and ''sāra'' can have the meaning of "strong" or "firm." |
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− | }} asserted that the author was Sthiramati, the author of several Yogācara-inflected commentaries on Abhidharma literature known in both China and Tibet (by the name Slob dpon blo gros brtan pa, which translates to "firm wisdom").<ref>Silk (''[[Buddhist Cosmic Unity]]'', 150) points out that in China, Sthiramati's name was usually translated as Anhui 安慧 and transliterated (in contemporary pronunciation) as either ''[[xichiluomodi]]'' [[悉恥羅末底]] or ''[[xidiluomodi]]'' [[悉地羅末底]]. Pronunciation of Chinese characters has changed radically over the centuries, and while scholars have made valiant attempts at reconstructing previous pronunciations, it is an imperfect art.</ref> Multiple Japanese and European scholars have also taken this position. {{FloatingTile | + | }} asserted that the author was Sthiramati, the author of several Yogācāra-inflected commentaries on Abhidharma literature known in both China and Tibet (by the name Slob dpon blo gros brtan pa, which translates to "firm wisdom").<ref>Silk (''[[Buddhist Cosmic Unity]]'', 150) points out that in China, Sthiramati's name was usually translated as Anhui 安慧 and transliterated (in contemporary pronunciation) as either ''xichiluomodi'' 悉恥羅末底 or ''xidiluomodi'' 悉地羅末底. Pronunciation of Chinese characters has changed radically over the centuries, and while scholars have made valiant attempts at reconstructing previous pronunciations, it is an imperfect art.</ref> Multiple Japanese and European scholars have also taken this position. {{FloatingTile |
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− | }}, however, convincingly argues against this view, although he is more careful than others, placing an asterisk before the name (*Sāramati) to indicate that it is nowhere attested in surviving Sanskrit literature. He points out that Jianyi/*Sāramati is credited with another composition, the *''[[Mahāyānadharmadhātunirviśeṣa]]'' (''Dasheng fajie wuchabie lun'' 大乘法界無差別論), which Silk finds to be so closely related to the ''Ratnagotravibhāga'' to assure him that they were written by the same person. (Note the asterisk, meaning that all we have is a Chinese-language version.) Additional evidence comes from a passage in {{InlinePersonTag | + | }}, however, convincingly argues against this view, although he is more careful than others, placing an asterisk before the name (*Sāramati) to indicate that it is nowhere attested in surviving Sanskrit literature. He points out that Jianyi/*Sāramati is credited with another composition, the *''Mahāyānadharmadhātunirviśeṣa'' (''Dasheng fajie wuchabie lun'' 大乘法界無差別論), which Silk finds to be so closely related to the ''Ratnagotravibhāga'' to assure him that they were written by the same person. (Note the asterisk, meaning that all we have is a Chinese-language version.) Additional evidence comes from a passage in [[Fazang]]'s commentary to his teacher *Devendraprajña's translation of the above text, in which he gives the author's name as Jianhui and also as Suoluomodi 娑囉末底, which [[Fazang]] glosses as "firm wisdom," and which points to "sthira" rather than "sāra."<ref>Silk, ''[[Buddhist Cosmic Unity]]'', 152-153.</ref> As {{InlinePersonTag |
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− | }}'s translation of the above text, in which he gives the author's name as Jianhui and also as ''Suoluomodi'' 娑囉末底, which Fāzàng glosses as “firm wisdom,." and which points to "sthira" rather than "sāra."<ref>Silk, ''[[Buddhist Cosmic Unity]]'', 152-153.</ref> As {{InlinePersonTag
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| |text=Kano | | |text=Kano |
− | }} has noted, Chinese tradition after {{InlinePersonTag | + | }} has noted, Chinese tradition after Zhiyi settled on this individual, Sāramati, as the author of the ''Ratnagotravibhāga''.<ref>Kano, ''[[Buddha-Nature and Emptiness]]'', 24.</ref> |
− | |page=People/Zhiyi
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− | }} settled on this individual, Sāramati, as the author of the ''Ratnagotravibhāga''.<ref>Kano, ''[[Buddha-Nature and Emptiness]]'', 24.</ref>
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| </div> | | </div> |
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− | Central Asian tradition, on the other hand, credited the treatise to the Bodhisattva {{InlinePersonTag | + | Central Asian tradition, on the other hand, credited the treatise to the bodhisattva {{InlinePersonTag |
| |page=People/Maitreya | | |page=People/Maitreya |
| |text=Maitreya | | |text=Maitreya |
− | }}. The earliest surviving example of this is a fragment of a Khotanese Hybrid Sanskrit discovered in the library cave at Dunhuang in the early twentieth century that quotes the “''Ratnagotravibhāgaśāstra''” and credits it to “the bodhisattva Ārya Maitreya.” The fragment quotes both root verses and commentarial verses without suggesting different authorship. {{InlinePersonTag | + | }}. The earliest surviving example of this is a fragment of a Khotanese hybrid Sanskrit discovered in the library cave at Dunhuang in the early twentieth century that quotes the "''Ratnagotravibhāgaśāstra''" and credits it to "the bodhisattva Ārya Maitreya." The fragment quotes both the root verses and the commentarial verses without suggesting different authorship. {{InlinePersonTag |
| |page=People/Kano, K. | | |page=People/Kano, K. |
| |text=Kano | | |text=Kano |
− | }} dates this fragment to the 840s based on the Chinese text written on the front side of the paper.<ref>Kano, ''[[Buddha-Nature and Emptiness]]'', 25. Kano also suggests (page 27) that this text was unlikely to have had any impact on the Tibetan tradition of the treatise, as Tibetans universally name the text ''Mahāyānottaratantra''. He also points to the curious fact that [[Devendraprajñā]], the translator of the *''[[Mahāyānadharmadhātunirviśeṣa]]'', was himself Khotanese and yet ascribed both that text and the ''Ratnagotravibhāga'' to Sāramati rather than Maitreya.</ref> | + | }} dates this fragment to the 840s based on the Chinese text written on the front side of the paper.<ref>Kano, ''[[Buddha-Nature and Emptiness]]'', 25. Kano also suggests (page 27) that this text was unlikely to have had any impact on the Tibetan tradition of the treatise, as Tibetans universally name the text ''Mahāyānottaratantra''. He also points to the curious fact that Devendraprajñā, the translator of the *''Mahāyānadharmadhātunirviśeṣa'', was himself Khotanese and yet ascribed both that text and the ''Ratnagotravibhāga'' to Sāramati rather than Maitreya.</ref> |
| {{PB}} | | {{PB}} |
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| === Surviving recensions of the text in Sanskrit, Chinese, and Tibetan === | | === Surviving recensions of the text in Sanskrit, Chinese, and Tibetan === |
| | | |
− | There are three surviving manuscripts of the ''Ratnagotravibhāga'' in Sanskrit, all incomplete. All of these were located only in the middle of the twentieth century. The first, in eleven folia<ref>These are folia 7, 9, 12, 13, 15, 16, 17, 19, 20, 25, and 26.</ref>, dates to the tenth or eleventh centuries. It was discovered and photographed in the library of {{InlineExtPlaceTag | + | There are three surviving manuscripts of the ''Ratnagotravibhāga'' in Sanskrit, all incomplete. All of these were located only in the middle of the twentieth century. The first, in eleven folios,<ref>These are folios 7, 9, 12, 13, 15, 16, 17, 19, 20, 25, and 26.</ref> dates to the tenth or eleventh centuries. It was discovered and photographed in the library of {{InlineExtPlaceTag |
| |url=https://treasuryoflives.org/institution/Ngor-Ewam-Choden | | |url=https://treasuryoflives.org/institution/Ngor-Ewam-Choden |
| |label=Ngor Monastery | | |label=Ngor Monastery |
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| |description=Ngor Ewaṃ Choden near Shigatse in Tsang was founded in 1429 by Ngorchen Kunga Zangpo. Ngor is part of the Sakya tradition, following the same doctrinal and ritual tradition, but it maintains administrative independence from Sakya Monastery. | | |description=Ngor Ewaṃ Choden near Shigatse in Tsang was founded in 1429 by Ngorchen Kunga Zangpo. Ngor is part of the Sakya tradition, following the same doctrinal and ritual tradition, but it maintains administrative independence from Sakya Monastery. |
| }} in the early 1930s by a Bengali scholar named {{InlinePersonTag | | }} in the early 1930s by a Bengali scholar named {{InlinePersonTag |
− | |page=People/Sāṅkṛtyāyana | + | |page=People/Sāṅkṛtyāyana, R. |
| |text=Sāṅkṛtyāyana | | |text=Sāṅkṛtyāyana |
− | }}.<ref>Sāṅkṛtyāyana, ''[[Sanskrit Palm-leag Mss. in Tibet]],'' 33. The great twentieth-century Tibetan scholar [[Gendun Chopel]] noted the existence of this manuscript in 1934. See [[Jinpa, T.|Jinpa]] and [[Lopez, D.|Lopez]], ''[[Grains of Gold]]'', 42.</ref> This manuscript is currently stored in the {{InlineExtPlaceTag | + | }}.<ref>Sāṅkṛtyāyana, ''[[Sanskrit Palm-leaf Mss. in Tibet]],'' 33. The great twentieth-century Tibetan scholar [[Gendun Chopel]] noted the existence of this manuscript in 1934. See [[People/Jinpa,_Thupten|Jinpa]] and [[People/Lopez, D.|Lopez]], ''[[Grains of Gold]]'', 42.</ref> This manuscript is currently stored in the {{InlineExtPlaceTag |
| |url=https://treasuryoflives.org/institution/Potala | | |url=https://treasuryoflives.org/institution/Potala |
| |label=Potala Palace | | |label=Potala Palace |
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| |imageurl=https://treasuryoflives.org/uploads/communities/8b810-zhalugon.jpg | | |imageurl=https://treasuryoflives.org/uploads/communities/8b810-zhalugon.jpg |
| |description=Zhalu Monastery in Tsang is one of the oldest monasteries in Tibet. The Serkhang Tramo temple was built originally in 1027 by Chetsun Sherab Jungne of the Che clan, and located close to the Gyengong Lhakhang, built in 997 by Loton Dorje Wangchuk. Buton Rinchen Drub established the Ripuk hermitage in caves above the monastery and retired there. Zhalu is loosely associated with the Sakya school, maintaining its own tradition based on the Sakya and Kadam teachings of Buton. | | |description=Zhalu Monastery in Tsang is one of the oldest monasteries in Tibet. The Serkhang Tramo temple was built originally in 1027 by Chetsun Sherab Jungne of the Che clan, and located close to the Gyengong Lhakhang, built in 997 by Loton Dorje Wangchuk. Buton Rinchen Drub established the Ripuk hermitage in caves above the monastery and retired there. Zhalu is loosely associated with the Sakya school, maintaining its own tradition based on the Sakya and Kadam teachings of Buton. |
− | }}, again by Sāṅkṛtyāyana.<ref>Sāṅkṛtyāyana, "[[Second Search of Sanskrit Palm-leaf Mss. in Tibet]]," 34; Sferra, "[[Sanskrit Manuscripts]]," 47. </ref> {{InlinePersonTag | + | }}, again by Sāṅkṛtyāyana.<ref>Sāṅkṛtyāyana, "[[Second Search of Sanskrit Palm-leaf Mss. in Tibet]]," 34; Sferra, "[[Sanskrit Manuscripts and Photographs of Sanskrit Manuscripts]]," 47. </ref> {{InlinePersonTag |
| |page=People/Kano,_K. | | |page=People/Kano,_K. |
| |text=Kano | | |text=Kano |
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| |page=People/Ratnamati | | |page=People/Ratnamati |
| |text=Ratnamati | | |text=Ratnamati |
− | }} (Lenamoti 勒那摩提). It is preserved in the Chinese canon under the title of ''[[Jiujing yicheng baoxinglun]]'' [[究竟一乘寶性論]], Taishō no. 1611, vol 31. The Chinese edition is significantly different from the Sanskrit and Tibetan, suggesting that very different versions were circulating in India. The first sections (lines 813a8-820c20) consists of eighteen opening verses that are not found in Sanskrit or Tibetan translation; Takasaki suggested that these were composed by the translator.<ref>Takasaki, ''[[A Study on the Ratnagotravibhāga]]'', 9-14.</ref> The treatise itself is lines 820c21-848a27 complete with root verses, commentarial verses, and prose commentary. | + | }} (Lenamoti 勒那摩提). It is preserved in the Chinese canon under the title of ''[[Jiujing yicheng baoxinglun]]'' [[究竟一乘寶性論]], Taishō no. 1611, vol 31. The Chinese edition is significantly different from the Sanskrit and Tibetan, suggesting that very different versions were circulating in India. The first section (lines 813a8-820c20) consists of eighteen opening verses that are not found in Sanskrit or Tibetan translation; Takasaki suggested that these were composed by the translator.<ref>Takasaki, ''[[A Study on the Ratnagotravibhāga]]'', 9-14.</ref> The treatise itself is lines 820c21-848a27 complete with root verses, commentarial verses, and prose commentary. |
| {{PB}} | | {{PB}} |
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− | Ratnamati is said to have come to China from Madhyadeśa (zhongtianzhu 中天竺) between 498 and 508 and translated the ''Ratnagotravibhāga'' between 511 and around 520 in Luoyang.<ref>Kano, ''[[Buddha-Nature and Emptiness]]'', 21.</ref> He may or may not have brought the manuscript with him, and may have been assisted by {{InlinePersonTag | + | Ratnamati is said to have come to China from Madhyadeśa (Zhongtianzhu 中天竺) between 498 and 508 and to have translated the ''Ratnagotravibhāga'' between 511 and 520 in Luoyang.<ref>Kano, ''[[Buddha-Nature and Emptiness]]'', 21.</ref> He may or may not have brought the manuscript with him, and he may have been assisted by {{InlinePersonTag |
| |page=People/Bodhiruci | | |page=People/Bodhiruci |
| |text=Bodhiruci | | |text=Bodhiruci |
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| |page=People/Rngog_blo_ldan_shes_rab | | |page=People/Rngog_blo_ldan_shes_rab |
| |text=Ngok Lotsāwa Loden Sherab | | |text=Ngok Lotsāwa Loden Sherab |
− | }} (rngog lo tsA ba blo ldan shes rab, 1059-1109) survives. The extracted verses are Derge 4024/Peking 5525, titled ''Theg pa chen po rgyud bla ma'i bstan bcos''. The full text is Derge 4025/Peking 5526, under the title ''Theg pa chen po rgyud bla ma'i bstan bcos kyi rnam par bshad pa''. There exist multiple manuscripts and prints of this full translation, many of which the Nepal-German Manuscript Preservation Project has microfilmed.<ref>See Kano, ''[[Buddha-Nature and Emptiness]]'', 19 note #4; he points out that these have yet to be studied.</ref> | + | }} (1059–1109) survives. The extracted verses are Derge 4024/Peking 5525, titled ''Theg pa chen po rgyud bla ma'i bstan bcos''. The full text is Derge 4025/Peking 5526, under the title ''Theg pa chen po rgyud bla ma'i bstan bcos kyi rnam par bshad pa''. There exist multiple manuscripts and prints of this full translation, many of which the Nepal-German Manuscript Preservation Project has microfilmed.<ref>See Kano, ''[[Buddha-Nature and Emptiness]]'', 19 note #4; he points out that these have yet to be studied.</ref> |
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| |page=People/Atīśa | | |page=People/Atīśa |
| |text=Atiśa Dīpaṃkara | | |text=Atiśa Dīpaṃkara |
− | }}<ref>His dates are 982-c. 1055</ref> and {{InlinePersonTag | + | }} and {{InlinePersonTag |
− | |page=People/Nag tsho tshul khrims rgyal ba | + | |page=People/Nag 'tsho lo tsA ba tshul khrims rgyal ba |
− | |text=Naktsho Tsultrim Gyelwa | + | |text=Naktso Lotsāwa Tsultrim Gyelwa |
− | }}<ref>Nag tsho tshul khrims rgyal ba, 1011-1064</ref> had done so. Translations after Ngok were made by {{InlinePersonTag | + | }} had done so. Translations after Ngok were made by {{InlinePersonTag |
− | |page=People/Pa tshab nyi ma grags | + | |page=People/Pa tshab lo tsA ba nyi ma grags pa |
− | |text=Patsab Nyima Drak | + | |text=Patsab Lotsāwa Nyima Drakpa |
− | }},<ref>Pa tshab nyi ma grags, born 1055</ref> {{InlinePersonTag | + | }}, {{InlinePersonTag |
| |page=People/Mar pa do pa chos kyi dbang phyug | | |page=People/Mar pa do pa chos kyi dbang phyug |
| |text=Marpa Dopa Chokyi Wangchuk | | |text=Marpa Dopa Chokyi Wangchuk |
− | }},<ref>Mar pa do pa chos kyi dbang phyug, 1042-1136</ref> {{InlinePersonTag | + | }}, {{InlinePersonTag |
| |page=People/Jo nang lo tsA ba blo gros dpal | | |page=People/Jo nang lo tsA ba blo gros dpal |
| |text=Jonang Lotsawa Lodro Pel | | |text=Jonang Lotsawa Lodro Pel |
− | }} (the basic verses only),<ref>jo nang lo tsA ba blo gros dpal, 1299/1300-1353/1364</ref> and {{InlinePersonTag | + | }} (the basic verses only), and {{InlinePersonTag |
− | |page=People/Yar klung lo tsA ba | + | |page=People/Yar lung lo tsA ba grags pa rgyal mtshan |
| |text=Yarlung Lotsāwa | | |text=Yarlung Lotsāwa |
− | }}.<ref>Yar klung lo tsA ba, dates unknown</ref> Alongside that of Sajjana and Ngok, at least the translations by Atiśa and Naktsho and by Patsab survived into the sixteenth century, as {{InlinePersonTag | + | }}. Alongside that of Sajjana and Ngok, at least the translations by Atiśa and Naktso and by Patsab survived into the sixteenth century, as {{InlinePersonTag |
| |page=People/'gos lo tsA ba gzhon nu dpal | | |page=People/'gos lo tsA ba gzhon nu dpal |
− | |text=Gö Lotsāwa Zhonnu Pel | + | |text=Gö Lotsāwa Zhönu Pal |
− | }}<ref>'Go lo tsA ba gzhon nu dpal, 1392-1481</ref> consulted them for his famous commentary.<ref>See Kano, ''Buddha-Nature and Emptiness'' Chapter 6 for a survey of these six translations, including surviving passages of the five that have been lost.</ref> | + | }} consulted them for his famous commentary.<ref>See Kano, ''Buddha-Nature and Emptiness'' Chapter 6 for a survey of these six translations, including surviving passages of the five that have been lost.</ref> |
| | | |
| ===Translations into European Languages=== | | ===Translations into European Languages=== |
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| |page=Books/Maitreya_on_Buddha_Nature:_A_New_Translation_of_Asaṅga's_mahāyāna_uttara_tantra_śāstra | | |page=Books/Maitreya_on_Buddha_Nature:_A_New_Translation_of_Asaṅga's_mahāyāna_uttara_tantra_śāstra |
− | |col-classes=col-12 | + | |col-classes=col-12 p-0 |
| }}{{FloatingTile | | }}{{FloatingTile |
| |page=Books/When_the_Clouds_Part | | |page=Books/When_the_Clouds_Part |
− | |col-classes=col-12 | + | |col-classes=col-12 p-0 |
| + | }} |
| + | {{FloatingTile |
| + | |page=Books/Traité_de_la_Continuité_suprême_du_Grand_Véhicule |
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| }} | | }} |
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| |page=People/Obermiller,_E. | | |page=People/Obermiller,_E. |
| |text=Eugène Obermiller | | |text=Eugène Obermiller |
− | }}, who worked from the Tibetan. It was published under the title ''[[The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism]]''.<ref>[[Obermiller, Eugène]], "[[The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism]]."</ref> Following {{InlinePersonTag | + | }}, who worked from the Tibetan. It was published under the title ''[[The Sublime Science of the Great Vehicle to Salvation, Being a Manual of Buddhist Monism]]''. Following {{InlinePersonTag |
− | |page=People/Sāṅkṛtyāyana | + | |page=People/Sāṅkṛtyāyana, R. |
| |text=Sāṅkṛtyāyana | | |text=Sāṅkṛtyāyana |
| }}'s discovery of the Sanskrit manuscripts and {{InlinePersonTag | | }}'s discovery of the Sanskrit manuscripts and {{InlinePersonTag |
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| |page=People/Takasaki,_J. | | |page=People/Takasaki,_J. |
| |text=Takasaki Jikidō | | |text=Takasaki Jikidō |
− | }} published a second English translation, ''[[A Study on the Ratnagotravibhāga (Uttaratantra) Being a Treatise on the Tathāgatagarbha Theory of Mahāyāna Buddhism]].'' He worked primarily from the Sanskrit, but also consulted the Chinese and Tibetan translations.<ref>Takasaki, ''[[A Study on the Ratnagotravibhāga]]''.</ref> {{InlinePersonTag | + | }} published a second English translation, ''[[Books/A_Study_on_the_Ratnagotravibhaga|A Study on the Ratnagotravibhāga (Uttaratantra) Being a Treatise on the Tathāgatagarbha Theory of Mahāyāna Buddhism]].'' He worked primarily from the Sanskrit, but he also consulted the Chinese and Tibetan translations. {{InlinePersonTag |
| |page=People/Holmes, Ken | | |page=People/Holmes, Ken |
| |text=Ken | | |text=Ken |
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| |page=People/Thrangu Rinpoche | | |page=People/Thrangu Rinpoche |
| |text=Thrangu Rinpoche | | |text=Thrangu Rinpoche |
− | }} (b. 1933), translated the basic verses from the Tibetan in the 1970s, publishing it first in 1979 as Changeless Nature,<ref>Maitreya, [[Changeless Nature]], 1979.</ref> which they revised in 1989 as ''[[The Uttara Tantra: A Treatise on Buddha Nature]]''<ref>Maitreya, [[The Uttara Tantra: A Treatise on Buddha Nature]].</ref> and again in 1999 as ''[[Maitreya on Buddha Nature]]''.<ref>Maitreya, ''[[Maitreya on Buddha Nature]]''. </ref> In 2014 {{InlinePersonTag | + | }} (b. 1933), translated the basic verses from the Tibetan in the 1970s, publishing it first in 1979 as ''[[The Changeless Nature]]'',<ref>Maitreya, ''[[The Changeless Nature]]'', 1979.</ref> which they revised in 1989 as ''[[The Uttara Tantra: A Treatise on Buddha Nature]]''<ref>Maitreya, ''[[The Uttara Tantra: A Treatise on Buddha Nature]]''.</ref> and again in 1999 as ''[[Maitreya on Buddha Nature]]''.<ref>Maitreya, ''[[Maitreya on Buddha Nature]]''. </ref> In 2014 {{InlinePersonTag |
| |page=People/Brunnhölzl,_K. | | |page=People/Brunnhölzl,_K. |
| |text=Karl Brunnhölzl | | |text=Karl Brunnhölzl |
− | }} translated the ''Ratnagotravibhāga'' from the Tibetan in ''[[When the Clouds Part]]''.<ref>[[Brunnhölzl]], ''[[When the Clouds Part]]''.</ref> | + | }} translated the ''Ratnagotravibhāga'' from the Tibetan in ''[[When the Clouds Part]]''.<ref>Brunnhölzl, ''[[When the Clouds Part]]''.</ref> [[Christian Charrier]] and [[Patrick Carré]] translated the ''Ratnagotravibhāga'' into French in 2019, together with [[Jamgon Kongtrul]]'s commentary, in ''[[Traité de la Continuité suprême du Grand Véhicule]]''. |
| | | |
− | === Further Reading === | + | <div class="border-top-redfade mt-4 py-3 d-flex justify-content-center flex-wrap no-drop-cap"> |
− | {{FloatingTile | + | {{FloatingBox |
− | |page=Articles/Outline_of_Western_Scholarship_on_Buddha-Nature
| + | |size=col-md-8 |
− | |col-classes=col-sm-6
| + | |style=bnw-panel |
| + | |header=Further reading: Outline of Western Scholarship on Buddha-Nature |
| + | |content=Scholars of Buddhism writing in European languages have celebrated, derided, and frequently misinterpreted the doctrine of tathāgatagarbha for well over a hundred years. While some have seen it as a crucial theoretical step to explain how deluded, impure sentient beings can become buddhas, others have dismissed the entire idea as non-Buddhist. Following Chinese and Tibetan scholiasts, Western scholars have labeled tathāgatagarbha as either Yogācāra or Madhyamaka, although most now understand that the doctrine arose independently of either of these main Mahāyāna schools... |
| + | <center>{{RelatedButton |
| + | |link=/index.php/Articles/Outline_of_Western_Scholarship_on_Buddha-Nature |
| + | |image=https://commons.tsadra.org/images/5/50/Alexander_Gardner.jpg |
| + | |text=Outline of Western Scholarship on Buddha-Nature |
| + | |label=continue reading |
| + | |label-right=<i class="ml-1 fal fa-arrow-up rotate45"></i> |
| + | |target=_blank |
| + | |wrapperclasses=depth-0 |
| + | }}</center> |
| }} | | }} |
− | | + | </div> |
− | |PostStatus=Needs Final Review | + | |DisableDropcap=No |
| + | |PostStatus=Approved |
| + | |ArticleParentPage=Three_Trainings/Study |
| |AuthorName=Alexander Gardner | | |AuthorName=Alexander Gardner |
| |AuthorAffiliation=Treasury of Lives | | |AuthorAffiliation=Treasury of Lives |
| }} | | }} |