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| + | |content=<div class="bnw-heading-3 mt-0">A note about source texts</div>Source literature is divided into the two broad categories of sūtras and commentaries. While traditionally both entail a wide range of internal divisions and classifications, here the two can be simply understood to demarcate the difference between scriptures orated by the Buddha or his attendant bodhisattvas, and authored works which draw upon those discourses in order to elucidate a particular aspect of the Buddhist teachings. In terms of the former, these texts are traditionally referred to as “buddhavacana,’’ literally “the speech of the Buddha,’’ and are considered to represent actual sermons that were passed down orally until they were eventually set into writing. Commentaries refers to treatises composed to explicate the doctrine. They are recognized to have been written by historical people, although in many cases the authorship is shrouded in myth and mystery. | ||
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| − | = | + | <h2 class="mt-0 pt-0"> Sources for Buddha-Nature Teachings </h2> |
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| − | = | + | <div class="col-lg-8 maitreya-gradient pl-1 pt-2 pb-3">The seeds of buddha-nature teachings are sprinkled throughout the sutras and tantras of the Buddhist canon. A core group of scripture that initially taught buddha-nature known as the tathāgatagarbha sūtras date between the second and fourth centuries. These include the ''Tathāgatagarbhasūtra'', the ''Mahāparinirvāṇasūtra'', the ''Śrīmālādevīsūtra'' and several others. The famous ''Laṇkāvatārasūtra'' was also important for buddha-nature theory. In Tibetan Buddhism the late-Indian treatise ''Ratnagotravibhāga Mahāyānottaratantraśāstra,'' or "Gyu Lama" as it is known in the Tibetan, serves as a major source for buddha-nature. In East Asia the ''Awakening of Faith in the Mahāyāna'' (大乗起信論) was the most influential treatise in spreading buddha-nature theory. |
| − | + | This page provides a listing of some of the key sources for buddha nature teachings found in the sutras, as well as the key texts found in Sanskrit, Chinese, and Tibetan traditions, as well as influential commentaries from centuries of traditional scholarship on the subject. | |
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| − | + | == The Titles of the Text == | |
| + | For more detail on the meanings of the terms in the title, [[The Meanings of the Titles Ratnagotravibhāga and Mahāyānottaratantraśāstra|see the excerpt from ''When the Clouds Part'' by Karl Brunnhölzl here]]. | ||
| − | The | + | 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: [[Articles/Continuum_vs._Teachings|Continuum vs. Teachings: Discrepancies in the Translation of the Term Tantra (rgyud) in the Subtitle of the Ratnagotravibhāga]].</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, K.]] ''[[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.... |
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| + | |image=https://commons.tsadra.org/images/5/50/Alexander_Gardner.jpg | ||
| + | |text=Read the whole essay here... | ||
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| + | <h3 class="mt-0"><span class="noglossary"><div id="rgvTibToggle" class="link-no-border">Ratnagotravibhāga Mahāyānottaratantraśāstra</div></span></h3> | ||
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| + | |text=Read the root text here | ||
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| + | |text=Comparative edition of the root verses | ||
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| + | |image=https://commons.tsadra.org/images/d/d8/Sutra_alt.jpeg | ||
| + | |text="The Three Reasons" Verse | ||
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| − | + | == The Texts == | |
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| − | + | === Sutras === | |
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| − | + | ==Further Reading== | |
| + | *[[Books/When_the_Clouds_Part/The_Sūtra_Sources_of_the_%27%27Tathāgatagarbha%27%27_Teachings|Details on the Sutra Sources for the ''Ratnagotravibhāga'' by Karl Brunnhölzl]] | ||
| − | + | *[[Articles/Tathāgatagarbha_Scriptures|Michael Radich on the Tathāgatagarbha Scriptures]] | |
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Latest revision as of 12:12, 31 January 2023
The Source Texts
A note about source texts
Source literature is divided into the two broad categories of sūtras and commentaries. While traditionally both entail a wide range of internal divisions and classifications, here the two can be simply understood to demarcate the difference between scriptures orated by the Buddha or his attendant bodhisattvas, and authored works which draw upon those discourses in order to elucidate a particular aspect of the Buddhist teachings. In terms of the former, these texts are traditionally referred to as “buddhavacana,’’ literally “the speech of the Buddha,’’ and are considered to represent actual sermons that were passed down orally until they were eventually set into writing. Commentaries refers to treatises composed to explicate the doctrine. They are recognized to have been written by historical people, although in many cases the authorship is shrouded in myth and mystery.
Sources for Buddha-Nature Teachings
The seeds of buddha-nature teachings are sprinkled throughout the sutras and tantras of the Buddhist canon. A core group of scripture that initially taught buddha-nature known as the tathāgatagarbha sūtras date between the second and fourth centuries. These include the Tathāgatagarbhasūtra, the Mahāparinirvāṇasūtra, the Śrīmālādevīsūtra and several others. The famous Laṇkāvatārasūtra was also important for buddha-nature theory. In Tibetan Buddhism the late-Indian treatise Ratnagotravibhāga Mahāyānottaratantraśāstra, or "Gyu Lama" as it is known in the Tibetan, serves as a major source for buddha-nature. In East Asia the Awakening of Faith in the Mahāyāna (大乗起信論) was the most influential treatise in spreading buddha-nature theory.
This page provides a listing of some of the key sources for buddha nature teachings found in the sutras, as well as the key texts found in Sanskrit, Chinese, and Tibetan traditions, as well as influential commentaries from centuries of traditional scholarship on the subject.
The Titles of the Text[edit]
For more detail on the meanings of the terms in the title, see the excerpt from When the Clouds Part by Karl Brunnhölzl here.
The title Ratnagotravibhāga Mahāyānottaratantraśāstra[1] is attested in the surviving Sanskrit manuscripts. It roughly translates as “The Ultimate Teaching (uttaratantra)[2] 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].[3] 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....
Ratnagotravibhāga Mahāyānottaratantraśāstra
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.
Ratnagotravibhāga Mahāyānottaratantraśāstra;byams chos sde lnga;Uttaratantra;Maitreya;བྱམས་པ་;byams pa;'phags pa byams pa;byams pa'i mgon po;mgon po byams pa;ma pham pa;འཕགས་པ་བྱམས་པ་;བྱམས་པའི་མགོན་པོ་;མགོན་པོ་བྱམས་པ་;མ་ཕམ་པ་;Ajita; Asaṅga;ཐོགས་མེད་;thogs med;slob dpon thogs med;སློབ་དཔོན་ཐོགས་མེད་;Āryāsaṅga;Sajjana;ས་ཛ་ན་;sa dza na;paN+Di ta sa dza na;sa dzdza na;པཎྜི་ཏ་ས་ཛ་ན་;ས་ཛཛ་ན་;Ngok Lotsāwa Loden Sherab;རྔོག་བློ་ལྡན་ཤེས་རབ་;rngog blo ldan shes rab;rngog lo tsA ba;lo chen blo ldan shes rab;blo ldan shes rab;རྔོག་ལོ་ཙཱ་བ་;ལོ་ཆེན་བློ་ལྡན་ཤེས་རབ་;Ngok Lotsāwa;Ngok Loden Sherab;Lochen Loden Sherab;Loden Sherab;Ratnamati;Rin chen blo gros;རིན་ཆེན་བློ་གྲོས;theg pa chen po rgyud bla ma'i bstan bcos;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས།;Ratnagotravibhāga Mahāyānottaratantraśāstra;究竟一乘寶性論;रत्नगोत्रविभाग महायानोत्तरतन्त्रशास्त्र;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས།
The Texts[edit]
Sutras[edit]
A crucial source text for the Yogācāra school and many of its central tenets, including the theories of consciousness-only, all-ground consciousness (Skt. ālayavijñāna; Tib. kun gzhi rnam par shes pa), and the three natures. It is also noteworthy for its discussion of the relationship between the two truths (Ch.3), the three turnings of the wheel of Dharma (Ch.7), and meditation (Ch.8). Furthermore, it is commonly included in the Tibetan lists of sūtras that teach buddha-nature and/or the definitive meaning.
Saṃdhinirmocanasūtra;Bodhiruci; Paramārtha;Guṇabhadra;Xuanzang;Chen Hui (or Chen Yi);'phags pa dgongs pa nges par 'grel pa zhes bya ba theg pa chen po'i mdo;འཕགས་པ་དགོངས་པ་ངེས་པར་འགྲེལ་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།;Saṃdhinirmocanasūtra;解深密經;संधिनिर्मोचनसूत्र;འཕགས་པ་དགོངས་པ་ངེས་པར་འགྲེལ་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
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.
Laṅkāvatārasūtra;Gö Chödrub;འགོས་ཆོས་གྲུབ་;'gos chos grub;Facheng; Bodhiruci;Guṇabhadra;Śikṣānanda;'phags pa lang kar gshegs pa'i theg pa chen po'i mdo;འཕགས་པ་ལང་ཀར་གཤེགས་པའི་ཐེག་པ་ཆེན་པོའི་མདོ།;Laṅkāvatārasūtra;入楞伽經;लङ्कावतारसूत्र;འཕགས་པ་ལང་ཀར་གཤེགས་པའི་ཐེག་པ་ཆེན་པོའི་མདོ།
RKTSG 63
One of the seventeen tantras belonging to the Unsurpassable Secret Cycle (ཡང་གསང་བླ་མེད་ཀྱི་སྐོར་) or Seminal Heart (སྙིང་ཐིག་) series of the Secret Instruction Class (མན་ངག་སྡེ་) of Dzogchen teachings, this was considered to have been passed down from Vimalamitra in the 8th century although modern scholars consider this be a Tibetan composition of later period. The tantra discusses the dissolution of human body at the time of death and the various funerary practices in detail.
RKTSG 63;Dzogchen;nyi ma dang zla ba kha sbyor ba chen po gsang ba'i rgyud;ཉི་མ་དང་ཟླ་བ་ཁ་སྦྱོར་བ་ཆེན་པོ་གསང་བའི་རྒྱུད།;ཉི་མ་དང་ཟླ་བ་ཁ་སྦྱོར་བ་ཆེན་པོ་གསང་བའི་རྒྱུད།
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.
Śrīmālādevīsūtra;Bodhiruci; Jinamitra;ཇིནམིཏྲ;slob dpon dzi na mi tra;Surendrabodhi;lha dbang byang chub;Yeshe De;ཡེ་ཤེས་སྡེ་;ye shes sde;sna nam ye shes sde;zhang ban+de ye shes sde;སྣ་ནམ་ཡེ་ཤེས་སྡེ་;ཞང་བནྡེ་ཡེ་ཤེས་སྡེ་;Guṇabhadra;'phags pa lha mo dpal phreng gi seng ge'i sgra zhes bya ba theg pa chen po'i mdo;འཕགས་པ་ལྷ་མོ་དཔལ་ཕྲེང་གི་སེང་གེའི་སྒྲ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།;Śrīmāladevīsiṃhanādasūtra;勝鬘夫人會;श्रीमालदेवीसिंहनादसूत्र;འཕགས་པ་ལྷ་མོ་དཔལ་ཕྲེང་གི་སེང་གེའི་སྒྲ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
RKTSG 51
One of the seventeen tantras belonging to the Unsurpassable Secret Cycle (ཡང་གསང་བླ་མེད་ཀྱི་སྐོར་) or Seminal Heart (སྙིང་ཐིག་) series of the Secret Instruction Class (མན་ངག་སྡེ་) of Dzogchen teachings, this was considered to have been passed down from Vimalamitra in the 8th century although modern scholars consider this be a Tibetan composition of later period. The tantra discusses luminosity and awareness.
RKTSG 51;Dzogchen;de bzhin gshegs pa thams kyi ting nge 'dzin yongs su bshad pa / ye shes 'dus pa'i mdo / theg pa chen po / gsang ba bla na med pa'i rgyud / chos thams cad kyi 'byung gnas / sangs rgyas thams cad kyi dgongs pa / gsang sngags gcig pa'i ye shes / rdzogs pa chen po'i don gsal bar byed pa'i rgyud / rig pa rang shar chen po'i rgyud;དེ་བཞིན་གཤེགས་པ་ཐམས་ཀྱི་ཏིང་ངེ་འཛིན་ཡོངས་སུ་བཤད་པ་།་ཡེ་ཤེས་འདུས་པའི་མདོ་།་ཐེག་པ་ཆེན་པོ་།་གསང་བ་བླ་ན་མེད་པའི་རྒྱུད་།་ཆོས་ཐམས་ཅད་ཀྱི་འབྱུང་གནས་།་སངས་རྒྱས་ཐམས་ཅད་ཀྱི་དགོངས་པ་།་གསང་སྔགས་གཅིག་པའི་ཡེ་ཤེས་།་རྫོགས་པ་ཆེན་པོའི་དོན་གསལ་བར་བྱེད་པའི་རྒྱུད་།་རིག་པ་རང་ཤར་ཆེན་པོའི་རྒྱུད།;རིག་པ་རང་ཤར་ཆེན་པོའི་རྒྱུད།
RKTSG 55
One of the seventeen tantras belonging to the Unsurpassable Secret Cycle (ཡང་གསང་བླ་མེད་ཀྱི་སྐོར་) or Seminal Heart (སྙིང་ཐིག་) series of the Secret Instruction Class (མན་ངག་སྡེ་) of Dzogchen teachings, this was considered to have been passed down from Vimalamitra in the 8th century although modern scholars consider this be a Tibetan composition of later period. The tantra has six chapters and discusses awareness and luminosity.
RKTSG 55;Dzogchen;rin po che 'byung bar byed pa sgra thal 'gyur chen po'i rgyud;རིན་པོ་ཆེ་འབྱུང་བར་བྱེད་པ་སྒྲ་ཐལ་འགྱུར་ཆེན་པོའི་རྒྱུད།;རིན་པོ་ཆེ་འབྱུང་བར་བྱེད་པ་སྒྲ་ཐལ་འགྱུར་ཆེན་པོའི་རྒྱུད།
RKTSK 122
While the Buddha is residing in the Akaniṣṭha realm, the bodhisattva mahāsattva Ākāśagarbha asks him how to consider the mind of a bodhisattva who is about to die. The Buddha replies that when death comes a bodhisattva should develop the wisdom of the hour of death. He explains that a bodhisattva should cultivate a clear understanding of the non-existence of entities, great compassion, non-apprehension, non-attachment, and a clear understanding that, since wisdom is the realization of one’s own mind, the Buddha should not be sought elsewhere. After these points have been repeated in verse form, the assembly praises the Buddha’s words, concluding the sūtra. (Source: 84000 Reading Room)
RKTSK 122;'phags pa 'da' ka ye shes zhes bya ba theg pa chen po'i mdo;འཕགས་པ་འདའ་ཀ་ཡེ་ཤེས་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།;āryātyayajñānasūtra;འཕགས་པ་འདའ་ཀ་ཡེ་ཤེས་ཞེས་བྱ་བའི་ཐེག་པ་ཆེན་པོའི་མདོ།
RKTSG 56
One of the seventeen tantras belonging to the Unsurpassable Secret Cycle (ཡང་གསང་བླ་མེད་ཀྱི་སྐོར་) or Seminal Heart (སྙིང་ཐིག་) series of the Secret Instruction Class (མན་ངག་སྡེ་) of Dzogchen teachings, this was considered to have been passed down from Vimalamitra in the 8th century although modern scholars consider this be a Tibetan composition of later period. The tantra explains the different manners in which empirical experiences appear from the ground reality or luminous awareness, also called the youthful vase body.
RKTSG 56;Dzogchen;bkra shis mdzes ldan chen po'i rgyud;བཀྲ་ཤིས་མཛེས་ལྡན་ཆེན་པོའི་རྒྱུད།;བཀྲ་ཤིས་མཛེས་ལྡན་ཆེན་པོའི་རྒྱུད།
RKTSG 58
One of the seventeen tantras belonging to the Unsurpassable Secret Cycle (ཡང་གསང་བླ་མེད་ཀྱི་སྐོར་) or Seminal Heart (སྙིང་ཐིག་) series of the Secret Instruction Class (མན་ངག་སྡེ་) of Dzogchen teachings, this was considered to have been passed down from Vimalamitra in the 8th century although modern scholars consider this be a Tibetan composition of later period. The tantra explains how the myriad phenomenological world arises from luminosity or Buddha-Nature.
RKTSG 58;Dzogchen;kun tu bzang po thugs kyi me long gi rgyud;ཀུན་ཏུ་བཟང་པོ་ཐུགས་ཀྱི་མེ་ལོང་གི་རྒྱུད།;ཀུན་ཏུ་བཟང་པོ་ཐུགས་ཀྱི་མེ་ལོང་གི་རྒྱུད།
RKTSG 57
One of the seventeen tantras belonging to the Unsurpassable Secret Cycle (ཡང་གསང་བླ་མེད་ཀྱི་སྐོར་) or Seminal Heart (སྙིང་ཐིག་) series of the Secret Instruction Class (མན་ངག་སྡེ་) of Dzogchen teachings, this was considered to have been passed down from Vimalamitra in the 8th century although modern scholars consider this be a Tibetan composition of later period. The tantra explains how Buddha-Nature abides at the heart of a person, in the midst of five coloured lights, like 'a vase body' along with the peaceful deities, from which pristine wisdom shines forth to the crown where the wrathful deities abide.
RKTSG 57;Dzogchen;rdo rje sems dpa' snying gi me long gi rgyud;རྡོ་རྗེ་སེམས་དཔའ་སྙིང་གི་མེ་ལོང་གི་རྒྱུད།;རྡོ་རྗེ་སེམས་དཔའ་སྙིང་གྱི་མེ་ལོང་གི་རྒྱུད།
Mahābherīsūtra
One of the so-called tathāgatagarbha sūtras that features teachings on buddha-nature. In this text buddha-nature is possessed by all sentient beings and is described as luminous and pure. It is also attributed characteristics, such as being permanent, eternal, everlasting, peaceful, and a self, that echo the four perfect qualities (guṇapāramitās) often ascribed to the dharmakāya when it is treated as a synonym for buddha-nature. It also connects tathāgatagarbha to the notion of a single vehicle and asserts the definitive nature of the buddha-nature teachings in general and within this sūtra in particular.
Mahābherīsūtra;Vidyākaraprabha;bid+yA ka ra pra b+hA; Palgyi Lhunpo;dpal gyi lhun po;Guṇabhadra;'phags pa rnga bo che chen po'i le'u zhes bya ba theg pa chen po'i mdo;འཕགས་པ་རྔ་བོ་ཆེ་ཆེན་པོའི་ལེའུ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།;Mahābherīhārakaparivartasūtra;大法鼓經
Mahāparinirvāṇasūtra
There are three translations in the Tibetan canon under this name:
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.
Mahāparinirvāṇasūtra;Buddhabhadra; Devacandra;Gewai Lodrö;དགེ་བའི་བློ་གྲོས;dge ba'i blo gros;Dharmakṣema;Wangpabzhun;ཝང་ཕབ་ཞུན;Wang phab zhun;Gyatso De;རྒྱ་མཚོའི་སྡེ;rgya mtsho'i sde;Jinamitra;ཇིནམིཏྲ;slob dpon dzi na mi tra;Jñānagarbha;rgya gar gyi mkhan po dznyA na garbha;Kamalagupta;Faxian;Fa-Hien;Fa-hsien;Xie Lingyun;Huiyan;Hui-yen;Huiguan;Hui-kuan;'phags pa yongs su mya ngan las 'das pa chen po theg pa chen po'i mdo;'phags pa yongs su mya ngan las 'das pa chen po'i mdo chen po;'phags pa yongs su mya ngan las 'das pa chen po'i mdo;འཕགས་པ་ཡོངས་སུ་མྱ་ངན་ལས་འདས་པ་ཆེན་པོ་ཐེག་པ་ཆེན་པོའི་མདོ།;Mahāparinirvāṇasūtra;大般泥洹經;महापरिनिर्वाणसूत्र;འཕགས་པ་ཡོངས་སུ་མྱ་ངན་ལས་འདས་པ་ཆེན་པོ་ཐེག་པ་ཆེན་པོའི་མདོ།
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)
Tathāgatagarbhasūtra;Amoghavajra; Buddhabhadra;Śākyaprabha;ཤཱཀྱ་འོད་;shAkya 'Od;Yeshe De;ཡེ་ཤེས་སྡེ་;ye shes sde;sna nam ye shes sde;zhang ban+de ye shes sde;སྣ་ནམ་ཡེ་ཤེས་སྡེ་;ཞང་བནྡེ་ཡེ་ཤེས་སྡེ་;'phags pa de bzhin gshegs pa'i snying po zhes bya ba theg pa chen po'i mdo;འཕགས་པ་དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།;Tathāgatagarbhasūtra;大方廣如來藏經;तथागतगर्भसूत्र
Anūnatvāpūrṇatvanirdeśa
One of the tathāgatagarbha sūtras that describes the dharmakāya as the natural state of all beings, enlightened and non-enlightened alike.
Anūnatvāpūrṇatvanirdeśa;Bodhiruci;Anūnatvāpūrṇatvanirdeśaparivarta;不增不減經;अनूनत्वापूर्णत्वनिर्देशपरिवर्त;འགྲིབ་པ་མེད་ཅིང་འཕེལ་བ་མེད་པ་ཉིད་བསྟན་པ།
Ratnadārikāsūtra
An important sūtra source for the Uttaratantra in its discussion of the third of the seven topics (buddha) in which the qualities of awakening are listed.
Ratnadārikāsūtra;Jinamitra;ཇིནམིཏྲ;slob dpon dzi na mi tra; Dānaśīla;Mālava;Yeshe De;ཡེ་ཤེས་སྡེ་;ye shes sde;sna nam ye shes sde;zhang ban+de ye shes sde;སྣ་ནམ་ཡེ་ཤེས་སྡེ་;ཞང་བནྡེ་ཡེ་ཤེས་སྡེ་;'phags pa theg pa chen po'i man ngag ces bya ba theg pa chen po'i mdo;འཕགས་པ་ཐེག་པ་ཆེན་པོའི་མན་ངག་ཅེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།;Mahāyānopadeśasūtra;大方等大集經;འཕགས་པ་ཐེག་པ་ཆེན་པོའི་མན་ངག་ཅེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
RKTSK 232
Mahāmeghasūtra. (T. Sprin chen po'i mdo; C. Dafangdeng wuxiang jing/Dayun jing; J. Daihōdō musōkyō/Daiungyō; K. Taebangdǔng musang kyǒng/Taeun kyǒng 大方等無想經/大雲經). In Sanskrit, the "Great Cloud Sūtra"; it is also known in China as the Dafangdeng wuxiang jing. The Mahāmeghasūtra contains the teachings given by the Buddha to the bodhisattva "Great Cloud Secret Storehouse" (C. Dayunmizang) on the inconceivable means of attaining liberation, samādhi, and the power of dhāraṇīs. The Buddha also declares that tathāgatas remain forever present in the dharma and the saṃgha despite having entered parinirvāṇa and that they are always endowed with the four qualities of nirvāṇa mentioned in the Mahāparinirvāṇasūtra, namely, permanence, bliss, purity, and selfhood (see guṇapāramitā). The Mahāparinirvāṇasūtra's influence on the Mahāmeghasūtra can also be witnessed in the story of the goddess "Pure Light" (C. Jingguang). Having heard the Mahāparinirvāṇasūtra in her past life, the goddess is told by the Buddha that she will be reborn as a universal monarch (cakravartin). The sūtra is often cited for its prophecy of the advent of Nāgārjuna, as well as for its injunctions against meat-eating. It was also recited in order to induce rain. In China, commentators on the Mahāmeghasūtra identified the newly enthroned Empress Wu Zetian as the reincarnation of the goddess, seeking thereby to legitimize her rule. As Emperor Gaozong (r. 649–683) of the Tang dynasty suffered from increasingly ill health, his ambitious and pious wife Empress Wu took over the imperial administration. After her husband's death she exiled the legitimate heir Zhongzong (r. 683–684, 703–710) and usurped the throne. One of the many measures she took to gain the support of the people was the publication and circulation of the Mahāmeghasūtra. Two translations by Zhu Fonian and Dharmakṣema were available at the time. Wu Zetian also ordered the establishment of monasteries called Dayunsi ("Great Cloud Monastery") in every prefecture of the empire. (Source: "Mahāmeghasūtra." In The Princeton Dictionary of Buddhism, 500. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)
RKTSK 232;tathāgatagarbha;History of buddha-nature in India;The doctrine of buddha-nature in Indian Buddhism;Surendrabodhi;lha dbang byang chub; Yeshe De;ཡེ་ཤེས་སྡེ་;ye shes sde;sna nam ye shes sde;zhang ban+de ye shes sde;སྣ་ནམ་ཡེ་ཤེས་སྡེ་;ཞང་བནྡེ་ཡེ་ཤེས་སྡེ་;Dharmakṣema;'phags pa sprin chen po zhes bya ba theg pa chen po'i mdo;འཕགས་པ་སྤྲིན་ཆེན་པོ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།;Mahāmeghasūtra;महामेघसूत्र;འཕགས་པ་སྤྲིན་ཆེན་པོ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
Sarvabuddhaviśayāvatārajñānālokālaṃkārasūtra
The main topic of this sūtra is an explanation of how the Buddha and all things share the very same empty nature. Through a set of similes, the sūtra shows how an illusion-like Buddha may dispense appropriate teachings to sentient beings in accordance with their propensities. His activities are effortless since his realization is free from concepts. Thus, the Tathāgata’s non-conceptual awareness results in great compassion beyond any reference point. (Source: 84000: Translating the Words of the Buddha)
Sarvabuddhaviśayāvatārajñānālokālaṃkārasūtra;Surendrabodhi;lha dbang byang chub; Yeshe De;ཡེ་ཤེས་སྡེ་;ye shes sde;sna nam ye shes sde;zhang ban+de ye shes sde;སྣ་ནམ་ཡེ་ཤེས་སྡེ་;ཞང་བནྡེ་ཡེ་ཤེས་སྡེ་;'phags pa sangs rgyas thams cad kyi yul la 'jug pa'i ye shes snang ba'i rgyan ces bya ba theg pa chen po'i mdo;འཕགས་པ་སངས་རྒྱས་ཐམས་ཅད་ཀྱི་ཡུལ་ལ་འཇུག་པའི་ཡེ་ཤེས་སྣང་བའི་རྒྱན་ཅེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།;Sarvabuddhaviṣayāvatārajñānālokālaṃkārasūtra;大乘入諸佛境界智光明莊嚴經;འཕགས་པ་སངས་རྒྱས་ཐམས་ཅད་ཀྱི་ཡུལ་ལ་འཇུག་པའི་ཡེ་ཤེས་སྣང་བའི་རྒྱན་ཅེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
Commonly referred to as the Lotus Sūtra, this text is extremely popular in East Asia, where it is considered to be the "final" teaching of the Buddha. Especially in Japan, reverence for this text has put it at the center of numerous Buddhist movements, including many modern, so-called new religions. The esteemed status of this scripture is epitomized in the Nichiren school's sole practice of merely paying homage to its title with the prayer "Namu myōhō renge kyō".
Saddharmapuṇḍarīkasūtra;Surendrabodhi;lha dbang byang chub; Yeshe De;ཡེ་ཤེས་སྡེ་;ye shes sde;sna nam ye shes sde;zhang ban+de ye shes sde;སྣ་ནམ་ཡེ་ཤེས་སྡེ་;ཞང་བནྡེ་ཡེ་ཤེས་སྡེ་;Kumārajīva;Dharmarakṣa;Dharmakṣema;Jñānagupta;Dharmagupta;Jiduo;dam pa'i chos pad ma dkar po zhes bya ba theg pa chen po'i mdo;དམ་པའི་ཆོས་པད་མ་དཀར་པོ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།;Saddharmapuṇḍarīkasūtra;妙法蓮華經;དམ་པའི་ཆོས་པད་མ་དཀར་པོ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
Buddhāvataṃsakasūtra
One of the longest works in the entire Buddhist canon, the Buddhāvataṃsakasūtra is widely considered to be a compilation of independent scriptures, which was expanded upon over the course of time. It was extremely influential in East Asia, where it was preserved in an eighty-scroll recension. The Tibetan translation of this work fills four volumes in the Derge Kangyur. Though only two sections—namely, the Gaṇḍavyūhasūtra and the Daśabhūmikasūtra—have survived in Sanskrit, both of which have also circulated as independent works.
Buddhāvataṃsakasūtra;Vairotsana;བཻ་རོ་ཙ་ན་;bai ro tsa na;lo chen bai ro tsa na;pa gor bai ro tsa na;ལོ་ཆེན་བཻ་རོ་ཙ་ན་;པ་གོར་བཻ་རོ་ཙ་ན་; Buddhabhadra;Jinamitra;ཇིནམིཏྲ;slob dpon dzi na mi tra;Surendrabodhi;lha dbang byang chub;Yeshe De;ཡེ་ཤེས་སྡེ་;ye shes sde;sna nam ye shes sde;zhang ban+de ye shes sde;སྣ་ནམ་ཡེ་ཤེས་སྡེ་;ཞང་བནྡེ་ཡེ་ཤེས་སྡེ་;Śikṣānanda;sangs rgyas phal po che zhes bya ba shin tu rgyas pa chen po'i mdo;སངས་རྒྱས་ཕལ་པོ་ཆེ་ཞེས་བྱ་བ་ཤིན་ཏུ་རྒྱས་པ་ཆེན་པོའི་མདོ།;Buddhāvataṃsakamahāvaipūlyasūtra;大方廣佛華嚴經;बुद्धावतंसकसूत्र
Aṅgulimālīyasūtra
One of the tathāgatagarbha sūtras, this is the the Mahāyāna version of an earlier Pali sutta of the same name.
Aṅgulimālīyasūtra;Śākyaprabha;ཤཱཀྱ་འོད་;shAkya 'Od; Dharmatāśīla;d+harma tA shI la;chos nyid tshul khrims;Tong Ācārya;tong A tsar+ya;Guṇabhadra;Dharmarakṣa;Faju;Bo Faju;Fa-chü;'phags pa sor mo'i phreng ba la phan pa zhes bya ba theg pa chen po'i mdo;འཕགས་པ་སོར་མོའི་ཕྲེང་བ་ལ་ཕན་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།;Aṅgulimālīyasūtra;央掘魔羅經;अङ्गुलिमालीयसूत्र
Dhāraṇīśvararājasūtra
Also known as Questions of Dhāraṇīśvararāja Sūtras (Dhāraṇīśvararājasūtra), this lengthy sūtra is stated to be the primary source for the Ratnagotravibhāga since it touches upon all seven vajra topics discussed in the treatise.
Dhāraṇīśvararājasūtra;Śīlendrabodhi;shi len+d+ra bo d+hi;tshul khrims dbang po byang chub; Yeshe De;ཡེ་ཤེས་སྡེ་;ye shes sde;sna nam ye shes sde;zhang ban+de ye shes sde;སྣ་ནམ་ཡེ་ཤེས་སྡེ་;ཞང་བནྡེ་ཡེ་ཤེས་སྡེ་;Dharmarakṣa;'phags pa de bzhin gshegs pa'i snying rje chen po nges par bstan pa zhes bya ba theg pa chen po'i mdo;འཕགས་པ་དེ་བཞིན་གཤེགས་པའི་སྙིང་རྗེ་ཆེན་པོ་ངེས་པར་བསྟན་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།;tathāgatamahākaruṇānirdeśasūtra;大哀經
This sūtra details the story of the bodhisattva Sāgaramati and his questioning of the Buddha. A couple of the Buddha's responses to the bodhisattva are quoted at length in the Ratnagotravibhāga, which explain how bodhisattvas utilize the afflictions to anchor them to saṃsāra in order to benefit sentient beings. However, since the afflictions are merely adventitious, these bodhisattvas are not affected by them and they are, likewise, able to mature sentient beings who can also be cleansed of these adventitious afflictions to reveal the innate purity of the mind.
Sāgaramatiparipṛcchāsūtra;Buddhaprabha; Jinamitra;ཇིནམིཏྲ;slob dpon dzi na mi tra;Dānaśīla;Mālava;Yeshe De;ཡེ་ཤེས་སྡེ་;ye shes sde;sna nam ye shes sde;zhang ban+de ye shes sde;སྣ་ནམ་ཡེ་ཤེས་སྡེ་;ཞང་བནྡེ་ཡེ་ཤེས་སྡེ་;Dharmarakṣa;Weijing;Dharmakṣema;'phags pa blo gros rgya mtshos zhus pa zhes bya ba theg pa chen po'i mdo;འཕགས་པ་བློ་གྲོས་རྒྱ་མཚོས་ཞུས་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།;Sāgaramatiparipṛcchāsūtra;海意菩薩所問淨印法門經;सागरमतिपरिपृच्छासूत्र;འཕགས་པ་བློ་གྲོས་རྒྱ་མཚོས་ཞུས་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
RKTSK 256
Fanwang jing. (J. Bonmōkyō; K Pǔmmang kyǒng 梵網經). In Chinese, "Brahmā's Net Sūtra," the scripture is often cited by its reconstructed, but unattested, Sanskrit title, the *Brahmajālasūtra. This scripture is reputed to have been translated by KumārajIva in 406, but it is most likely an indigenous Chinese scripture (see apocrypha) composed during the middle of the fifth century. The Fanwang jing, in its current recension in two rolls, purports to be the tenth chapter of a much longer, 120-roll scripture tided the Bodhisattvaśīlasūtra, which is otherwise unknown. The first roll provides a description of the buddha Vairocana and the ten different stages of the bodhisattva path. Because subsequent Chinese indigenous scriptures that were closely related to the Fanwang jing, such as the Pusa yinluo penye jing, provided more systematic presentations of these soteriological models, this first roll was not widely studied and was typically omitted in commentaries on the scripture. Far more important to the tradition is the second roll, which is primarily concerned with the "bodhisattva precepts" (bodhisattvaśīla); this roll has often circulated independently as Pusajie jing (*Bodhisattvaśīlasūtra) "The Book of the Bodhisattva Precepts"). This roll provides a list of ten major and forty-eight minor Mahāyāna precepts that come to be known as the "Fanwang Precepts," which became a popular alternative to the 250 monastic precepts of the Dharmaguptaka vinaya (also known as the
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.)
RKTSK 256;chos kyi rgya mo sangs rgyas rnam par snang mdzad kyis byang chub sems dpa'i sems kyi gnas bshad pa le'u bcu pa;ཆོས་ཀྱི་རྒྱ་མོ་སངས་རྒྱས་རྣམ་པར་སྣང་མཛད་ཀྱིས་བྱང་ཆུབ་སེམས་དཔའི་སེམས་ཀྱི་གནས་བཤད་པ་ལེའུ་བཅུ་པ།;梵網經
Dṛḍhādhyāśayaparivarta
One of the sūtra sources for the Ratnagotravibhāga, especially for the first three of the seven vajra topics discussed therein—namely, the Buddha, Dharma, and Saṅgha. Also known as Dṛḍhādhyāśayaparivarta, the main protagonist is Bodhisattva Dṛḍhādhyāśaya, who sees a beautiful girl on his alms round. He is attracted to the girl and tries to meditate on ugliness but fails and thus runs away to the mountains. The Buddha sees this, manifest as the beautiful girl, and chases him to say: "I should be relinquished in your mind. What use is giving up with your body. Dṛḍha! Running away physically cannot help you abandon attachment." Having said this, she jumps off a cliff and Dṛḍha reports to the Buddha who reminds him that the Buddha does not teach physical escape in order to eliminate attachment, hatred and ignorance.
Dṛḍhādhyāśayaparivarta;Surendrabodhi;lha dbang byang chub; Prajñāvarman;shes rab go cha;Yeshe De;ཡེ་ཤེས་སྡེ་;ye shes sde;sna nam ye shes sde;zhang ban+de ye shes sde;སྣ་ནམ་ཡེ་ཤེས་སྡེ་;ཞང་བནྡེ་ཡེ་ཤེས་སྡེ་;'phags pa lhag pa'i bsam pa brtan pa'i le'u zhes bya ba theg pa chen po'i mdo;འཕགས་པ་ལྷག་པའི་བསམ་པ་བརྟན་པའི་ལེའུ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།;Sthīrādhyāśayaparivartasūtra;दृढाध्याशयपरिवर्त;འཕགས་པ་ལྷག་པའི་བསམ་པ་བརྟན་པའི་ལེའུ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
RKTSK 12
ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་བརྒྱད་སྟོང་པ་ནི། ཡུལ་བསྡུས་པ་ཞེས་ཀྱང་གྲགས་པ་སྟེ། ཡུམ་རྒྱས་པ་སྟོང་ཕྲག་བརྒྱ་པ་དང་ཉི་ཁྲི་ལྔ་པ་སོགས་ལས་བསྡུས་པས་དེ་ལྟར་གྲགས་ཤིང་། དེང་དུས་ལོ་རྒྱུས་སྨྲ་བ་རྣམས་ནས། ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་མདོ་རྣམས་ཀྱི་ནང་ནས་སྔོ་ཤོས་ཡིན་པར་འདོད་ལ། ཆོས་བརྒྱུད་འཛིན་པ་རྣམས་ནས་སློབ་དཔོན་ཀླུ་སྒྲུབ་ཀྱི་ཀླུ་ཡུལ་ནས་དྲངས་པ་ཡིན་པར་བཤད། བརྒྱད་སྟོང་པའི་མཇུག་ཏུ་བྱང་སེམས་རྟག་ཏུ་ངུའི་ལོ་རྒྱུས་རྣམས་ཡོད་པ་དང་།
RKTSK 12; Dharmatāśīla;d+harma tA shI la;chos nyid tshul khrims;Xuanzang;Chen Hui (or Chen Yi);Dānapāla;Kumārajīva;'phags pa shes rab kyi pha rol tu phyin pa brgyad stong pa;འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་བརྒྱད་སྟོང་པ།;Aṣṭasāhasrikāprajñāpāramitā;अष्टसाहस्रिकाप्रज्ञापारमिता;ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་བརྒྱད་སྟོང་པ།
RKTSK 362
The Kālacakratantra is an early eleventh-century esoteric treatise belonging to the class of unexcelled yoga-tantras (anuttara-yoga-tantra). To the best of our knowledge, it was the last anuttara-yoga-tantra to appear in India.
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.)
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.)
RKTSK 362;mchog gi dang po'i sangs rgyas las phyung ba rgyud kyi rgyal po dpal dus kyi 'khor lo zhes bya ba;མཆོག་གི་དང་པོའི་སངས་རྒྱས་ལས་ཕྱུང་བ་རྒྱུད་ཀྱི་རྒྱལ་པོ་དཔལ་དུས་ཀྱི་འཁོར་ལོ་ཞེས་བྱ་བ།;Paramādibuddhoddhṛtaśrīkālacakratantrarāja;དཔལ་དུས་ཀྱི་འཁོར་ལོའི་བསྡུས་པའི་རྒྱུད།
RKTSK 361
This is the first tantric text in the Kangyur canon related to the Kālacakra cycle. It is a summary of the third chapter of the longer Kālacakra tantra dealing with the ritual of initiation or empowerment. The Kālacakra teachings presents a unique set of seven initiations to conduct the ordinary/childlike initiate (བྱིས་པ་འཇུག་པའི་དབང་བདུན་) and then the four main initiations of the vase, secret, wisdom and word, which are also divided into two sets of the conventional and superior types. The Kālacakra cycle is considered to be very explicit in revealing the luminous nature of the mind through these initiatory rituals and tantric methods employing bodily energy and fluids.
Tathāgataguṇajñānācintyaviṣayāvatāranirdeśa
One of the sūtra sources for the Ratnagotravibhāga, especially in terms of the last of the seven vajra topics discussed therein—namely, the activities.
Tathāgataguṇajñānācintyaviṣayāvatāranirdeśa;Jñānagarbha;rgya gar gyi mkhan po dznyA na garbha; Yeshe De;ཡེ་ཤེས་སྡེ་;ye shes sde;sna nam ye shes sde;zhang ban+de ye shes sde;སྣ་ནམ་ཡེ་ཤེས་སྡེ་;ཞང་བནྡེ་ཡེ་ཤེས་སྡེ་;Śikṣānanda;'phags pa de bzhin gshegs pa'i yon tan dang ye shes bsam gyis mi khyab pa'i yul la 'jug pa bstan pa zhes bya ba theg pa chen po'i mdo;འཕགས་པ་དེ་བཞིན་གཤེགས་པའི་ཡོན་ཏན་དང་ཡེ་ཤེས་བསམ་གྱིས་མི་ཁྱབ་པའི་ཡུལ་ལ་འཇུག་པ་བསྟན་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།;Tathāgataguṇajñānācintyaviṣayāvatāranirdeśasūtra;大方廣入如來智德不思議境界經;तथागतगुणज्ञानाचिन्त्यविषयावतारनिर्देश;འཕགས་པ་དེ་བཞིན་གཤེགས་པའི་ཡོན་ཏན་དང་ཡེ་ཤེས་བསམ་གྱིས་མི་ཁྱབ་པའི་ཡུལ་ལ་འཇུག་པ་བསྟན་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
The Sūtra of the Questions of Gaganagañja (Gaganagañjaparipṛcchāsūtra, Toh 148) is an important canonical work centering on the bodhisattva Gaganagañja’s inquiries to the Buddha, his display of seven miracles, and dialogue between various figures about core Mahāyāna principles. The sūtra covers topics such as the bodhisattva path, bodhicitta, concentration, buddha activity, wisdom (jñāna), as well as predictions about the future enlightenment of disciples. Throughout the discourse, the sky (gagana) is used as the central metaphor for emptiness (śūnyatā) and nonduality (advaya) to describe the nature of reality. (Source: 84000)
Gaganagañjaparipṛcchāsūtra;Amoghavajra; Vijayaśīla;Śīlendrabodhi;shi len+d+ra bo d+hi;tshul khrims dbang po byang chub;Yeshe De;ཡེ་ཤེས་སྡེ་;ye shes sde;sna nam ye shes sde;zhang ban+de ye shes sde;སྣ་ནམ་ཡེ་ཤེས་སྡེ་;ཞང་བནྡེ་ཡེ་ཤེས་སྡེ་;Dharmakṣema;'phags pa nam mkha mdzod kyis zhus pa zhes bya ba theg pa chen po'i mdo;འཕགས་པ་ནམ་མཁའ་མཛོད་ཀྱིས་ཞུས་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།;Gaganagañjaparipṛcchāsūtra;大集大虛空藏菩薩所問經;गगनगञ्जपरिपृच्छासूत्र
Part of the Ratnakūṭa collection of sūtras, the Ratnacūḍaparipṛcchāsūtra is quoted briefly in the Ratnagotravibhāga without mentioning it by name.
Bodhiruci; Kamalaśīla;པདྨའི་ངང་ཚུལ་;pad+ma'i ngang tshul;Dharmatāśīla;d+harma tA shI la;chos nyid tshul khrims;'phags pa gtsug na rin po ches zhus pa zhes bya pa theg pa chen po'i mdo;འཕགས་པ་གཙུག་ན་རིན་པོ་ཆེས་ཞུས་པ་ཞེས་བྱ་པ་ཐེག་པ་ཆེན་པོའི་མདོ།;Ratnacūḍaparipṛcchāsūtra;寶髻菩薩會;रत्नचूडपरिपृच्छासूत्र
Only extant in Chinese and Tibetan translations, this sūtra, which is centered around Buddha Śākyamuni's visit to the pure land of the Buddha Vairocana, is an important source for the Yogācāra notions of the three natures, tathāgatagarbha, and the ālayavijñāna. These latter two terms are often treated as synonyms in the text, especially in their pure form, while in its impure form the ālayavijñāna is designated as the source from which all ordinary phenomena emerge.
Ghanavyūhasūtra;Amoghavajra; Jinamitra;ཇིནམིཏྲ;slob dpon dzi na mi tra;Śīlendrabodhi;shi len+d+ra bo d+hi;tshul khrims dbang po byang chub;Yeshe De;ཡེ་ཤེས་སྡེ་;ye shes sde;sna nam ye shes sde;zhang ban+de ye shes sde;སྣ་ནམ་ཡེ་ཤེས་སྡེ་;ཞང་བནྡེ་ཡེ་ཤེས་སྡེ་;Divākara;Rizhao (日照);'phags pa rgyan stug po bkod pa zhes bya ba theg pa chen po'i mdo;འཕགས་པ་རྒྱན་སྟུག་པོ་བཀོད་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།;Ghanavyūhasūtra;大乘密嚴經;घनव्यूहसूत्र
RKTSK 95
The Play in Full tells the story of how the Buddha manifested in this world and attained awakening, as perceived from the perspective of the Great Vehicle. The sūtra, which is structured in twenty-seven chapters, first presents the events surrounding the Buddha’s birth, childhood, and adolescence in the royal palace of his father, king of the Śākya nation. It then recounts his escape from the palace and the years of hardship he faced in his quest for spiritual awakening. Finally the sūtra reveals his complete victory over the demon Māra, his attainment of awakening under the Bodhi tree, his first turning of the wheel of Dharma, and the formation of the very early saṅgha. (Source: 84000)
RKTSK 95;Jinamitra;ཇིནམིཏྲ;slob dpon dzi na mi tra; Dānaśīla;Mālava;Munivarman;Yeshe De;ཡེ་ཤེས་སྡེ་;ye shes sde;sna nam ye shes sde;zhang ban+de ye shes sde;སྣ་ནམ་ཡེ་ཤེས་སྡེ་;ཞང་བནྡེ་ཡེ་ཤེས་སྡེ་;Divākara;Rizhao (日照);Dharmarakṣa;'phags pa rgya cher rol pa zhes bya ba theg pa chen po'i mdo;འཕགས་པ་རྒྱ་ཆེར་རོལ་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།;Lalitavistarasūtra;方廣大莊嚴經;आर्यललितविस्तरनाममहायानसूत्र;འཕགས་པ་རྒྱ་ཆེར་རོལ་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
One of the most revered and recited scriptures of the perfection of wisdom genre (prajñāpāramitāsūtras), perhaps second only to the Heart Sūtra, both of which became especially popular in the East Asian Buddhist traditions. It is a crucial source for Mahāyāna tenets of selflessness and the emptiness of phenomena, and its discourse is framed as an explanation of how to enter into the vehicle of the bodhisattvas by developing and sustaining their enlightened perspective.
Vajracchedikāprajñāpāramitāsūtra;Bodhiruci; Śīlendrabodhi;shi len+d+ra bo d+hi;tshul khrims dbang po byang chub;Yeshe De;ཡེ་ཤེས་སྡེ་;ye shes sde;sna nam ye shes sde;zhang ban+de ye shes sde;སྣ་ནམ་ཡེ་ཤེས་སྡེ་;ཞང་བནྡེ་ཡེ་ཤེས་སྡེ་;Kumārajīva;Paramārtha;Dharmagupta;Jiduo;Yijing;Zhang Wenming;Xuanzang;Chen Hui (or Chen Yi);'phags pa shes rab kyi pha rol tu phyin pa rdo rje gcod pa zhes bya ba theg pa chen po'i mdo;འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་རྡོ་རྗེ་གཅོད་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།;Vajracchedikāprajñāpāramitāsūtra;大般若經第九會能斷金剛;वज्रच्छेदिकाप्रज्ञापारमितासूत्र;འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་རྡོ་རྗེ་གཅོད་པ།
Vajrasamādhisūtra
The *Vajrasamādhisūtra is a foundational scripture for Chan and buddha-nature theory.
Vajrasamādhisūtra;The doctrine of buddha-nature in Chinese Buddhism;rdo rje'i ting nge 'dzin gyi chos kyi rnam grangs yi ge;རྡོ་རྗེའི་ཏིང་ངེ་འཛིན་གྱི་ཆོས་ཀྱི་རྣམ་གྲངས་ཡི་གེ།;*Vajrasamādhisūtra;金剛三昧經;वज्रसमाधिसूत्र
Commentaries[edit]
Rgyud bla ma'i 'grel bka' 'khor lo tha ma'i gsal byed;Zhangtön Sönam Drakpa;ཞང་སྟོན་བསོད་ནམས་གྲགས་པ་;zhang ston bsod nams grags pa;zhang ston rgya bo bsod nams grags pa;zhang ston byang sems bsod nams grags pa;ཞང་སྟོན་རྒྱ་བོ་བསོད་ནམས་གྲགས་པ་;ཞང་སྟོན་བྱང་སེམས་བསོད་ནམས་གྲགས་པ་;rgyud bla ma'i 'grel bka' 'khor lo tha ma'i gsal byed;རྒྱུད་བླ་མའི་འགྲེལ་བཀའ་འཁོར་ལོ་ཐ་མའི་གསལ་བྱེད།;རྒྱུད་བླ་མའི་འགྲེལ་བཀའ་འཁོར་ལོ་ཐ་མའི་གསལ་བྱེད།
Chöying Tobden Dorje: mdo rgyud rin po che'i mdzod
In 1838, Choying Tobden Dorje, a Buddhist yogi-scholar of eastern Tibet, completed a multivolume masterwork that traces the entire path of the Nyingma tradition of Tibetan Buddhism from beginning to end. Written by a lay practitioner for laypeople, it was intended to be accessible, informative, inspirational, and above all, practical. Its twenty-five books, or topical divisions, offer a comprehensive and detailed view of the Buddhist path according to the early translation school of Tibetan Buddhism, spanning the vast range of Buddhist teachings from the initial steps to the highest esoteric teachings of great perfection. (Source: Shambhala Publications)
Mdo rgyud rin po che'i mdzod;Nyingma;Chöying Tobden Dorje;ཆོས་དབྱིངས་སྟོབས་ལྡན་རྡོ་རྗེ་;chos dbyings stobs ldan rdo rje;a lags rgyal po;ཨ་ལགས་རྒྱལ་པོ་;Alak Gyalpo;mdo rgyud rin po che'i mdzod;མདོ་རྒྱུད་རིན་པོ་ཆེའི་མཛོད།;མདོ་རྒྱུད་རིན་པོ་ཆེའི་མཛོད།
Kyotön Mönlam Tsultrim: 'od gsal snying po'i don
A Kadam work on luminosity and buddha-nature.
'od gsal snying po'i don;Buddha-nature as Luminosity;Mahamudra;Kyotön Mönlam Tsultrim;སྐྱོ་སྟོན་སྨོན་ལམ་ཚུལ་ཁྲིམས་;skyo ston smon lam tshul khrims;'od gsal snying po'i don;འོད་གསལ་སྙིང་པོའི་དོན།
Four works including an exegesis on the Uttaratantra by an important Sakya scholar known for taking, at times, controversial stances that challenged the philosophical positions of even his own school. These works, thus, represent a unique view of buddha-nature that is unconfined by the sectarian affiliations that otherwise dominated the Tibetan philosophical landscape.
Rgyud bla ma'i rnam bshad sngon med nyi ma sogs chos tshan bzhi;Buddha-nature as Luminosity;Provisional or definitive;The doctrine of buddha-nature in Tibetan Buddhism;Sakya;Śākya Chokden;ཤཱཀྱ་མཆོག་ལྡན་;shAkya mchog ldan;rgyud bla ma'i rnam bshad sngon med nyi ma sogs chos tshan bzhi;རྒྱུད་བླ་མའི་རྣམ་བཤད་སྔོན་མེད་ཉི་མ་སོགས་ཆོས་ཚན་བཞི།;རྒྱུད་བླ་མའི་རྣམ་བཤད་སྔོན་མེད་ཉི་མ་སོགས་ཆོས་ཚན་བཞི།
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.
Ratnagotravibhāga Mahāyānottaratantraśāstra;byams chos sde lnga;Uttaratantra;Maitreya;བྱམས་པ་;byams pa;'phags pa byams pa;byams pa'i mgon po;mgon po byams pa;ma pham pa;འཕགས་པ་བྱམས་པ་;བྱམས་པའི་མགོན་པོ་;མགོན་པོ་བྱམས་པ་;མ་ཕམ་པ་;Ajita; Asaṅga;ཐོགས་མེད་;thogs med;slob dpon thogs med;སློབ་དཔོན་ཐོགས་མེད་;Āryāsaṅga;Sajjana;ས་ཛ་ན་;sa dza na;paN+Di ta sa dza na;sa dzdza na;པཎྜི་ཏ་ས་ཛ་ན་;ས་ཛཛ་ན་;Ngok Lotsāwa Loden Sherab;རྔོག་བློ་ལྡན་ཤེས་རབ་;rngog blo ldan shes rab;rngog lo tsA ba;lo chen blo ldan shes rab;blo ldan shes rab;རྔོག་ལོ་ཙཱ་བ་;ལོ་ཆེན་བློ་ལྡན་ཤེས་རབ་;Ngok Lotsāwa;Ngok Loden Sherab;Lochen Loden Sherab;Loden Sherab;Ratnamati;Rin chen blo gros;རིན་ཆེན་བློ་གྲོས;theg pa chen po rgyud bla ma'i bstan bcos;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས།;Ratnagotravibhāga Mahāyānottaratantraśāstra;究竟一乘寶性論;रत्नगोत्रविभाग महायानोत्तरतन्त्रशास्त्र;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས།
Gö Lotsāwa Zhönu Pal: theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel bshad de kho na nyid rab tu gsal ba'i me long
Gö Lotsāwa Zhönu Pal's commentary to the Ratnagotravibhāgavyākhyā, that presents the text from within the mahāmudrā tradition of Maitrīpa and Gampopa. More specifically, as Mathes reports, the author, himself, states in his colophon that "he combined the commentarial tradition of Loden Sherab with Gampopa's and Drigung Jigten Sumgön's mahāmudrā interpretation of the Ratnagotravibhāga." (A Direct Path to the Buddha Within, p. 411.)
Theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel bshad de kho na nyid rab tu gsal ba'i me long;Kagyu;Mahamudra;Gö Lotsāwa Zhönu Pal;འགོས་ལོ་ཙཱ་བ་གཞོན་ནུ་དཔལ་;'gos lo tsA ba gzhon nu dpal;yid bzang rtse ba;mgos lo tsA ba gzhon nu dpal;'gos lo tsā ba gzhon nu dpal;ཡིད་བཟང་རྩེ་བ་;མགོས་ལོ་ཙཱ་བ་གཞོན་ནུ་དཔལ་;theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel bshad de kho na nyid rab tu gsal ba'i me long;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཀྱི་འགྲེལ་བཤད་དེ་ཁོ་ན་ཉིད་རབ་ཏུ་གསལ་བའི་མེ་ལོང་།
Theg pa chen po rgyud bla ma'i bstan bcos kyi bsdus pa'i don;Drogön Chögyal Pakpa;འགྲོ་མགོན་ཆོས་རྒྱལ་འཕགས་པ་;'gro mgon chos rgyal 'phags pa;'phags pa blo gros rgyal mtshan;chos rgyal 'phags pa;'gro mgon 'phags pa blo gros rgyal mtshan;blo gros rgyal mtshan;འཕགས་པ་བློ་གྲོས་རྒྱལ་མཚན་;Pakpa Lodro Gyaltsen;Chögyal Phagpa;Chögyal Phakpa;Chogyal Phagpa;Drogön Chögyal Phagpa;Drogon Chogyal Phagpa;Drogön Phagpa Lodrö Gyaltsen;Drogon Phagpa Lodro Gyaltsen;theg pa chen po rgyud bla ma'i bstan bcos kyi bsdus pa'i don;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཀྱི་བསྡུས་པའི་དོན།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཀྱི་བསྡུས་པའི་དོན།
Yongdzin Ayang Thubten: theg chen bstan pa'i snying po'i 'grel pa nyi ma'i 'od zer
Ayang Thubten Rinpoche’s Rays of Sunlight is a commentary on Zhedang Dorje’s The Heart of the Mahayana Teachings (Theg chen bstan pa'i snying po'i gzhung), a detailed guide to the stages of the path to awakening. Containing all of the Drikung Kagyu tradition’s essential teachings on sutra and tantra, Rays of Sunlight is one of the most treasured works in the Drikung Kagyu tradition.
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)
Yongdzin Ayang Thubten;ཡོངས་འཛིན་ཨ་དབྱངས་ཐུབ་བསྟན་;yongs 'dzin a dbyangs thub bstan;theg chen bstan pa'i snying po'i 'grel pa nyi ma'i 'od zer;ཐེག་ཆེན་བསྟན་པའི་སྙིང་པོའི་འགྲེལ་པ་ཉི་མའི་འོད་ཟེར།
Seventh Drikung Chetsang Könchok Tenzin Trinle Lhundrup: theg pa chen po rgyud bla ma'i bstan bcos kyi mchan 'grel legs bshad thogs med zhal lung
A commentary on the Ultimate Continuum by living master Seventh Drikung Chetsang, it follows the mainstream Kagyu interpretation of Buddha-Nature as a union of emptiness and luminosity endowed with latent qualities of the Buddha. He rejects both the understanding of Buddha-Nature as emptiness of mere negation and an absolute and truly existent entity. The commentary was finished in 2008, probably in Lhasa, and he also wrote a long preface underscoring the importance of studying the Ultimate Continuum in the Kagyu tradition to its publication in 2017.
Theg pa chen po rgyud bla ma'i bstan bcos kyi mchan 'grel legs bshad thogs med zhal lung;Seventh Drikung Chetsang Könchok Tenzin Trinle Lhundrup;དཀོན་མཆོག་བསྟན་འཛིན་འཕྲིན་ལས་ལྷུན་གྲུབ་;dkon mchog bstan 'dzin 'phrin las lhun grub;theg pa chen po rgyud bla ma'i bstan bcos kyi mchan 'grel legs bshad thogs med zhal lung;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཀྱི་མཆན་འགྲེལ་ལེགས་བཤད་ཐོགས་མེད་ཞལ་ལུང་།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཀྱི་མཆན་འགྲེལ་ལེགས་བཤད་ཐོགས་མེད་ཞལ་ལུང་།
The First Drikung Chungtsang, Rigdzin Chökyi Drakpa: dam pa'i chos dgongs pa gcig pa'i rnam bshad lung don gsal byed legs bshad nyi ma'i snang ba
Rikdzin Chökyi Drakpa's extensive commentary on the Sacred Teaching on the Single Intention (Dam chos dgongs pa gcig pa), one of the core texts of the Drikung Kagyu tradition that is reported to be the oral teachings of Jikten Gönpo that were written down and edited together by his student Sherab Jungne.
Dam pa'i chos dgongs pa gcig pa'i rnam bshad lung don gsal byed legs bshad nyi ma'i snang ba;Drikung Kagyu;Dam chos dgongs pa gcig pa;'bri gung skyob pa 'jig rten mgon po;The First Drikung Chungtsang, Rigdzin Chökyi Drakpa;ཆོས་ཀྱི་གྲགས་པ་;chos kyi grags pa;'bri gung rig 'dzin chos kyi grags pa;'bri gung pa chos kyi grags pa;rig 'dzin chos kyi grags pa;kun mkhyen rig 'dzin chos grags;rdo rje 'dzin pa chos kyi grags pa;shAkya'i dge slong chos kyi grags pa;dus mtha'i sngags 'chang chos kyi grags pa;dkon mchog phun tshogs;chos kyi grags pa phrin las rnam par rgyal ba'i sde;thugs kyi rdo rje;che mchog 'dus pa rtsal;pad+ma ba dz+ra rtsal;dbur smyon;rtag pa'i rdo rje;'bri gung pa gshin rje'i gshed kyi rnal 'byor pa rig 'dzin chos kyi grags pa;འབྲི་གུང་རིག་འཛིན་ཆོས་ཀྱི་གྲགས་པ་;འབྲི་གུང་པ་ཆོས་ཀྱི་གྲགས་པ་;རིག་འཛིན་ཆོས་ཀྱི་གྲགས་པ་;ཀུན་མཁྱེན་རིག་འཛིན་ཆོས་གྲགས་;རྡོ་རྗེ་འཛིན་པ་ཆོས་ཀྱི་གྲགས་པ་;ཤཱཀྱའི་དགེ་སློང་ཆོས་ཀྱི་གྲགས་པ་;དུས་མཐའི་སྔགས་འཆང་ཆོས་ཀྱི་གྲགས་པ་;དཀོན་མཆོག་ཕུན་ཚོགས་;ཆོས་ཀྱི་གྲགས་པ་ཕྲིན་ལས་རྣམ་པར་རྒྱལ་བའི་སྡེ་;ཐུགས་ཀྱི་རྡོ་རྗེ་;ཆེ་མཆོག་འདུས་པ་རྩལ་;པདྨ་བ་ཛྲ་རྩལ་;དབུར་སྨྱོན་;རྟག་པའི་རྡོ་རྗེ་;འབྲི་གུང་པ་གཤིན་རྗེའི་གཤེད་ཀྱི་རྣལ་འབྱོར་པ་རིག་འཛིན་ཆོས་ཀྱི་གྲགས་པ་;dam pa'i chos dgongs pa gcig pa'i rnam bshad lung don gsal byed legs bshad nyi ma'i snang ba;དམ་པའི་ཆོས་དགོངས་པ་གཅིག་པའི་རྣམ་བཤད་ལུང་དོན་གསལ་བྱེད་ལེགས་བཤད་ཉི་མའི་སྣང་བ།;དམ་པའི་ཆོས་དགོངས་པ་གཅིག་པའི་རྣམ་བཤད་ལུང་དོན་གསལ་བྱེད་ལེགས་བཤད་ཉི་མའི་སྣང་བ།
Tanak Rinchen Yeshe: rgyud bla ma'i 'grel pa mdo dang sbyar ba nges pa'i don gyi snang ba
A voluminous commentary on the Uttaratantra, which, as its title suggests, presents the treatise as a definitive work and elucidates it vis-a-vis the sūtras that are cited within it. It is noteworthy for its scholarship, as an early example of a Tibetan locating the scriptural source material of the Uttaratantra, as well as being widely considered an influential precursor to Dölpopa's treatment of the text.
Rgyud bla ma'i 'grel pa mdo dang sbyar ba nges pa'i don gyi snang ba;Provisional or definitive;The doctrine of buddha-nature in Tibetan Buddhism;Zhentong;Tanak Rinchen Yeshe;རྟ་ནག་རིན་ཆེན་ཡེ་ཤེས་;rta nag rin chen ye shes;rin chen ye shes;rta nag rin ye;རིན་ཆེན་ཡེ་ཤེས་;རྟ་ནག་རིན་ཡེ་;rgyud bla ma'i 'grel pa mdo dang sbyar ba nges pa'i don gyi snang ba;རྒྱུད་བླ་མའི་འགྲེལ་པ་མདོ་དང་སྦྱར་བ་ངེས་པའི་དོན་གྱི་སྣང་བ།;རྒྱུད་བླ་མའི་འགྲེལ་པ་མདོ་དང་སྦྱར་བ་ངེས་པའི་དོན་གྱི་སྣང་བ།
Rongtön Sheja Kunrik: theg pa chen po rgyud bla ma'i bstan bcos legs par bshad pa
An extensive explanatory commentary on the the Ultimate Continuum by one of the major scholastic voices of the Sakya school. As Bernert states, "Refuting, on one hand, the notion that Buddha-nature is synonymous with mere emptiness, and on the other that the mind is inherently endowed with the Buddha qualities, Rongtön argues for an understanding of Buddha-nature that embraces both aspects of the nature of mind: cognizance and emptiness." (Christian Bernert. Perfect or Perfected? Rongtön on Buddha-Nature, 2018.
Theg pa chen po rgyud bla ma'i bstan bcos legs par bshad pa;Sakya;Ratnagotravibhāga Mahāyānottaratantraśāstra;Rangtong;Rongtön Sheja Kunrik;རོང་སྟོན་ཤེས་བྱ་ཀུན་རིག་;rong ston shes bya kun rig;shAkya rgyal mtshan;smra ba'i seng+ge;shes bya kun gzigs;rong TI ka pa;shes rab 'od zer;ཤཱཀྱ་རྒྱལ་མཚན་;སྨྲ་བའི་སེངྒེ་;ཤེས་བྱ་ཀུན་གཟིགས་;རོང་ཊཱི་ཀ་པ་;ཤེས་རབ་འོད་ཟེར་;Rongtön Shéja Günsi;Rongton Sheja Kunrig;theg pa chen po rgyud bla ma'i bstan bcos legs par bshad pa;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ལེགས་པར་བཤད་པ།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ལེགས་པར་བཤད་པ།
Byams pa dang 'brel chos kyi byung tshul;Chomden Rikpai Raldri;བཅོམ་ལྡན་རིག་པའི་རལ་གྲི་;bcom ldan rig pa'i ral gri;bcom ldan ral gri;bcom ldan rigs pa'i ral gri;rig ral;dar ma rgyal mtshan;བཅོམ་ལྡན་རལ་གྲི་;བཅོམ་ལྡན་རིགས་པའི་རལ་གྲི་;རིག་རལ་;དར་མ་རྒྱལ་མཚན་;Rikrel;bCom-ldan-ral-gri;byams pa dang 'brel chos kyi byung tshul;བྱམས་པ་དང་འབྲེལ་བའི་ཆོས་ཀྱི་བྱུང་ཚུལ།;བྱམས་པ་དང་འབྲེལ་བའི་ཆོས་ཀྱི་བྱུང་ཚུལ།
Drakar Lobzang Palden Tenzin Nyendrak: theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel pa byams mgon dgyes pa'i mchod sprin
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Theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel pa byams mgon dgyes pa'i mchod sprin;Drakar Lobzang Palden Tenzin Nyendrak;བྲག་དཀར་བློ་བཟང་དཔལ་ལྡན་བསྟན་འཛིན་སྙན་གྲགས་;brag dkar blo bzang dpal ldan bstan 'dzin snyan grags;blo bzang dpal ldan;brag dkar sprul sku;བློ་བཟང་དཔལ་ལྡན་;བྲག་དཀར་སྤྲུལ་སྐུ་;theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel pa byams mgon dgyes pa'i mchod sprin;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཀྱི་འགྲེལ་པ་བྱམས་མགོན་དགྱེས་པའི་མཆོད་སྤྲིན།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཀྱི་འགྲེལ་པ་བྱམས་མགོན་དགྱེས་པའི་མཆོད་སྤྲིན།
An outline of the Ultimate Continuum attributed to Lochen Kyapchok Palzang has verses in the beginning and end written with play of words used in a difficult poetic compositions. The outlines divides the main text into three sections, unlike most other outlines which presents the Ultimate Continuum in four sections.
Rgyud bla ma'i sa bcad mtshungs med legs bshad;rgyud bla ma'i sa bcad mtshungs med legs bshad;རྒྱུད་བླ་མའི་ས་བཅད་མཚུངས་མེད་ལེགས་བཤད།;རྒྱུད་བླ་མའི་ས་བཅད་མཚུངས་མེད་ལེགས་བཤད།
Found among the rare old manuscripts from Kham area, these notes appear in vols. 44 and 45 of the collection. They discuss the three types of the Buddha element at three stages and also link them to the ground, path and resultant stages and other aspects of the Dzogchen system. Some of the notes are signed by one named Tsul but it is not clear who the Tsul is.
Bde gshegs snying po'i skor zin bris;ma yin dgag gi rigs sogs gshegs snying zin bris;མ་ཡིན་དགག་གི་རིགས་སོགས་གཤེགས་སྙིང་ཟིན་བྲིས།;མ་ཡིན་དགག་གི་རིགས་སོགས་གཤེགས་སྙིང་ཟིན་བྲིས།
Dölpopa Sherab Gyaltsen: bde gshegs snying po la bstod pa dad gus kyi gter chen po
Verses of praise to sugatagarbha, or buddha-nature, composed by Dölpopa.
Bde gshegs snying po la bstod pa dad gus kyi gter chen po;Dölpopa Sherab Gyaltsen;དོལ་པོ་པ་ཤེས་རབ་རྒྱལ་མཚན་;dol po pa shes rab rgyal mtshan;shes rab rgyal mtshan;shes rab mgon;rton pa bzhi ldan;ཤེས་རབ་རྒྱལ་མཚན་;ཤེས་རབ་མགོན་;རྟོན་པ་བཞི་ལྡན་;bde gshegs snying po la bstod pa dad gus kyi gter chen po;བདེ་གཤེགས་སྙིང་པོ་ལ་བསྟོད་པ་དད་གུས་ཀྱི་གཏེར་ཆེན་པོ།
Gyalse Tokme Zangpo: mdo sde rgyan dang rgyud bla ma spyod 'jug rnams kyi 'grel TIk+ka gi dbu zhabs kyi tshigs bcad
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Mdo sde rgyan dang rgyud bla ma spyod 'jug rnams kyi 'grel TIk+ka gi dbu zhabs kyi tshigs bcad;Gyalse Tokme Zangpo;རྒྱལ་སྲས་ཐོགས་མེད་བཟང་པོ་;rgyal sras thogs med bzang po;thogs med bzang po dpal;rgyal sras dngul chu thogs med;rgyal sras chos rdzong pa;dkon mchog bzang po;bzang po dpal;ཐོགས་མེད་བཟང་པོ་དཔལ་;རྒྱལ་སྲས་དངུལ་ཆུ་ཐོགས་མེད་;རྒྱལ་སྲས་ཆོས་རྫོང་པ་;དཀོན་མཆོག་བཟང་པོ་;བཟང་པོ་དཔལ་;mdo sde rgyan dang rgyud bla ma spyod 'jug rnams kyi 'grel TIk+ka gi dbu zhabs kyi tshigs bcad;མདོ་སྡེ་རྒྱན་དང་རྒྱུད་བླ་མ་སྤྱོད་འཇུག་རྣམས་ཀྱི་འགྲེལ་ཊཱིཀྐ་གི་དབུ་ཞབས་ཀྱི་ཚིགས་བཅད།;མདོ་སྡེ་རྒྱན་དང་རྒྱུད་བླ་མ་སྤྱོད་འཇུག་རྣམས་ཀྱི་འགྲེལ་ཊཱིཀྐ་གི་དབུ་ཞབས་ཀྱི་ཚིགས་བཅད།
Dölpopa Sherab Gyaltsen: bde gshegs snying po'i bkra shis
Verses of benediction to invoke the auspiciousness of sugatagarbha composed by Dölpopa.
Bde gshegs snying po'i bkra shis;Dölpopa Sherab Gyaltsen;དོལ་པོ་པ་ཤེས་རབ་རྒྱལ་མཚན་;dol po pa shes rab rgyal mtshan;shes rab rgyal mtshan;shes rab mgon;rton pa bzhi ldan;ཤེས་རབ་རྒྱལ་མཚན་;ཤེས་རབ་མགོན་;རྟོན་པ་བཞི་ལྡན་;bde gshegs snying po'i bkra shis;བདེ་གཤེགས་སྙིང་པོའི་བཀྲ་ཤིས།
Tsongkhapa: lam rim chen mo
Lam rim chen mo. In Tibetan, "Great Treatise on the Stages of the Path"; the abbreviated title for one of the best-known works on Buddhist thought and practice in Tibet, composed by the Tibetan luminary Tsong khapa Blo bzang Grags pa in 1402 at the central Tibetan monastery of Rwa sgreng. A lengthy treatise belonging to the lam rim, or stages of the path, genre of Tibetan Buddhist literature, the Lam rim chen mo takes its inspiration from numerous earlier writings, most notably the Bodhipathapradīpa ("Lamp for the Path to Enlightenment") by the eleventh-century Bengali master Atiśa Dīpaṃkaraśrījñāna. It is the most extensive treatment of three
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.)Lam rim chen mo;Tsongkhapa;ཙོང་ཁ་པ་;tsong kha pa;tsong kha pa blo bzang grags pa;blo bzang grags pa'i dpal;blo bzang grags pa;ཙོང་ཁ་པ་བློ་བཟང་གྲགས་པ་;བློ་བཟང་གྲགས་པའི་དཔལ་;བློ་བཟང་གྲགས་པ་;lam rim chen mo;ལམ་རིམ་ཆེན་མོ།;བྱང་ཆུབ་ལམ་རིམ་ཆེན་མོ།
Drang nges legs bshad snying po;Tsongkhapa;ཙོང་ཁ་པ་;tsong kha pa;tsong kha pa blo bzang grags pa;blo bzang grags pa'i dpal;blo bzang grags pa;ཙོང་ཁ་པ་བློ་བཟང་གྲགས་པ་;བློ་བཟང་གྲགས་པའི་དཔལ་;བློ་བཟང་གྲགས་པ་;drang nges legs bshad snying po;དྲང་ངེས་ལེགས་བཤད་སྙིང་པོ།;དྲང་བ་དང་ངེས་པའི་དོན་རྣམ་པར་ཕྱེ་བའི་བསྟན་བཅོས་ལེགས་བཤད་སྙིང་པོ།
This work is perhaps the most influential explanation of Candrakīrti's seventh-century classic Entering the Middle Way (Madhyamakāvatāra).
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.)Dbu ma la 'jug pa'i rnam bshad dgongs pa rab gsal;Tsongkhapa;ཙོང་ཁ་པ་;tsong kha pa;tsong kha pa blo bzang grags pa;blo bzang grags pa'i dpal;blo bzang grags pa;ཙོང་ཁ་པ་བློ་བཟང་གྲགས་པ་;བློ་བཟང་གྲགས་པའི་དཔལ་;བློ་བཟང་གྲགས་པ་;dbu ma la 'jug pa'i rnam bshad dgongs pa rab gsal;དབུ་མ་ལ་འཇུག་པའི་རྣམ་བཤད་དགོངས་པ་རབ་གསལ།;དབུ་མ་ལ་འཇུག་པའི་རྒྱ་ཆེར་བཤད་པ་དགོངས་པ་རབ་གསལ།
Tsongkhapa: legs bshad gser phreng
Tsongkhapa's comprehensive treatise on both Maitreya's Abhisamayālaṃkāra and the commentary on this work by Haribhadra, the Abhisamayālaṃkāravrtti.
Legs bshad gser phreng;Tsongkhapa;ཙོང་ཁ་པ་;tsong kha pa;tsong kha pa blo bzang grags pa;blo bzang grags pa'i dpal;blo bzang grags pa;ཙོང་ཁ་པ་བློ་བཟང་གྲགས་པ་;བློ་བཟང་གྲགས་པའི་དཔལ་;བློ་བཟང་གྲགས་པ་;legs bshad gser phreng;ལེགས་བཤད་གསེར་ཕྲེང་།;ལེགས་བཤད་གསེར་ཕྲེང་།
Third Karmapa Rangjung Dorje: de bzhin gshegs pa'i snying po bstan pa'i bstan bcos
The Third Karmapa's treatise on buddha-nature written in verse, which is essentially a synopsis of the Uttaratantra. According to Schaeffer, "This verse text (De bzhin gshegs pa'i snying po gtan la dbab pa, or De bzhin gshegs pa'i snying po bstan pa) blends scriptural quotations from both sūtra and tantra with Rang byung's own words, creating an evocative picture of the relation between the primordially pure enlightened state- symbolized by the Enlightened Heart (snying po)- human existence, and Buddhahood. While Rang byung has relied heavily on the Ratnagotravibhāgaśāstra, (known in Tibet as the Uttaratantra, or Rgyud bla ma), the syncretism of various strands of Mahāyāna and Vajrayāna apparent in the text is particular to Tibet. Tathāgatagarbha, Madhyamaka, Yogācāra, Mahāmudrā, and Annuttarayogatantra all coalesce in this work, which is a testament to the hundreds of years of appropriation and synthesis of Indian and Tibetan Buddhist thought that preceded it. - Kurtis Schaeffer, from the introduction to The Enlightened Heart of Buddhahood.
De bzhin gshegs pa'i snying po bstan pa'i bstan bcos;Karma Kagyu;Vajrayana;Ratnagotravibhāga Mahāyānottaratantraśāstra;Third Karmapa Rangjung Dorje;རང་བྱུང་རྡོ་རྗེ་;rang byung rdo rje;karma pa gsum pa;ཀརྨ་པ་གསུམ་པ་;Karmapa, 3rd;de bzhin gshegs pa'i snying po bstan pa'i bstan bcos;དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་བསྟན་པའི་བསྟན་བཅོས།;དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་བསྟན་པའི་བསྟན་བཅོས།
Tsen Khawoche: gzhan stong lta khrid
A brief summary of the three natures (trisvabhāva / rang bzhin gsum) of the Yogācāra school that was reportedly reproduced from a manuscript of the writings of Tsen Khawoche and included in the One Hundred and Eight Instructions of the Jonang (Jo nang khrid brgya), that was edited together by Kunga Drolchok. If reports of its provenance are correct, then it would likely be the earliest appearance in a Tibetan work of the terms other-emptiness (gzhan stong) and Great Madhyamaka (dbu ma chen po).
Gzhan stong lta khrid;Great Madhyamaka;gzhan stong;Kadam;trisvabhāva;Yogācāra;Tsen Khawoche;བཙན་ཁ་བོ་ཆེ་;btsan kha bo che;dri med shes rab;དྲི་མེད་ཤེས་རབ་;gzhan stong lta khrid;གཞན་སྟོང་ལྟ་ཁྲིད།;གཞན་སྟོང་ལྟ་ཁྲིད།
Theg pa chen po rgyud bla ma'i bstan bcos zhes bya ba'i mchan 'grel gyi mchan bu;theg pa chen po rgyud bla ma'i bstan bcos zhes bya ba'i mchan 'grel gyi mchan bu;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཞེས་བྱ་བའི་མཆན་འགྲེལ་གྱི་མཆན་བུ།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཞེས་བྱ་བའི་མཆན་འགྲེལ་གྱི་མཆན་བུ།
Jamgön Kongtrul Lodrö Taye: de bzhin gshegs pa'i snying po bstan pa'i bstan bcos kyi rnam 'grel rang byung dgongs gsal
Kongtrul's commentary on the Third Karmapa's short verse synopsis of the Uttaratantra, The Treatise on Pointing Out the Tathāgata Heart. As he states in the opening of the text:
"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."
De bzhin gshegs pa'i snying po bstan pa'i bstan bcos kyi rnam 'grel rang byung dgongs gsal;Karma Kagyu;Vajrayana;De bzhin gshegs pa'i snying po bstan pa'i bstan bcos;Karmapa, 3rd;Jamgön Kongtrul Lodrö Taye;འཇམ་མགོན་ཀོང་སྤྲུལ་;'jam mgon kong sprul;blo gros mtha' yas;yon tan rgya mtsho;'jam mgon chos kyi rgyal po;pad+ma gar dbang blo gros mtha' yas;pad+ma gar gyi dbang phyug rtsal;pad+ma gar dbang phrin las 'gro 'dul rtsal;བློ་གྲོས་མཐའ་ཡས་;ཡོན་ཏན་རྒྱ་མཚོ་;འཇམ་མགོན་ཆོས་ཀྱི་རྒྱལ་པོ་;པདྨ་གར་དབང་བློ་གྲོས་མཐའ་ཡས་;པདྨ་གར་གྱི་དབང་ཕྱུག་རྩལ་;པདྨ་གར་དབང་ཕྲིན་ལས་འགྲོ་འདུལ་རྩལ་; de bzhin gshegs pa'i snying po bstan pa'i bstan bcos kyi rnam 'grel rang byung dgongs gsal;དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་བསྟན་པའི་བསྟན་བཅོས་ཀྱི་རྣམ་འགྲེལ་རང་བྱུང་དགོངས་གསལ།;དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་བསྟན་པའི་བསྟན་བཅོས་ཀྱི་རྣམ་འགྲེལ་རང་བྱུང་དགོངས་གསལ།
Dölpopa Sherab Gyaltsen: theg pa chen po rgyud bla ma'i bstan bcos legs bshad nyi ma'i 'od zer
Dölpopa's commentary on the Uttaratantra, which, although it doesn't actually use the term "other-emptiness", is an important precursor and source to the formulation of his unique Zhentong view found in his seminal work Mountain Dharma: An Ocean of Definitive Meaning (ri chos nges don rgya mtsho).
Theg pa chen po rgyud bla ma'i bstan bcos legs bshad nyi ma'i 'od zer;Jonang;Ratnagotravibhāga Mahāyānottaratantraśāstra;Zhentong;Dölpopa Sherab Gyaltsen;དོལ་པོ་པ་ཤེས་རབ་རྒྱལ་མཚན་;dol po pa shes rab rgyal mtshan;shes rab rgyal mtshan;shes rab mgon;rton pa bzhi ldan;ཤེས་རབ་རྒྱལ་མཚན་;ཤེས་རབ་མགོན་;རྟོན་པ་བཞི་ལྡན་;theg pa chen po rgyud bla ma'i bstan bcos legs bshad nyi ma'i 'od zer;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ལེགས་བཤད་ཉི་མའི་འོད་ཟེར།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ལེགས་བཤད་ཉི་མའི་འོད་ཟེར།
Kyotön Mönlam Tsultrim: theg chen rgyud bla ma'i gdams pa
This work details instructions on the Ratnagotravibhāga that Maitrīpa reportedly received directly from Maitreya in a dream, which he then later retrieved, in actuality, discovering the text concealed within in a stūpa. Mönlam Tsultrim, the attributed Tibetan author of this work that lived centuries later, thus claims that he copied and edited this work from the original manuscript that was passed down in a lineage coming from Maitrīpa, himself.
Theg chen rgyud bla ma'i gdams pa;Mahamudra;Kyotön Mönlam Tsultrim;སྐྱོ་སྟོན་སྨོན་ལམ་ཚུལ་ཁྲིམས་;skyo ston smon lam tshul khrims;theg chen rgyud bla ma'i gdams pa;ཐེག་ཆེན་རྒྱུད་བླ་མའི་གདམས་པ།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་གདམས་པ།།
Minling Lochen Dharmaśrī: sdom pa gsum rnam par nges pa'i 'grel pa legs bshad ngo mtshar dpag bsam gyi snye ma
Minling Lochen's voluminous commentary on Ngari Paṇchen's Ascertaining the Three Vows.
Sdom pa gsum rnam par nges pa'i 'grel pa legs bshad ngo mtshar dpag bsam gyi snye ma;Minling Lochen Dharmaśrī;སྨིན་གླིང་ལོ་ཆེན་དྷརྨ་ཤྲཱི་;smin gling lo chen d+harma shrI;smin gling mkhan chen gnyis pa;ngag dbang chos dpal rgya mtsho;སྨིན་གླིང་མཁན་ཆེན་གཉིས་པ་;ངག་དབང་ཆོས་དཔལ་རྒྱ་མཚོ་;sdom pa gsum rnam par nges pa'i 'grel pa legs bshad ngo mtshar dpag bsam gyi snye ma;སྡོམ་པ་གསུམ་རྣམ་པར་ངེས་པའི་འགྲེལ་པ་ལེགས་བཤད་ངོ་མཚར་དཔག་བསམ་གྱི་སྙེ་མ།;སྡོམ་གསུམ་རྣམ་ངེས་ཀྱི་འགྲེལ་པ་ལེགས་བཤད་ངོ་མཚར་དཔག་བསམ་གྱི་སྙེ་མ།
Third Karmapa Rangjung Dorje: nges don phyag rgya chen po'i smon lam
The Mahamudra Prayer by the Third Karmapa Rangjung Dorje is a short yet thorough and profound text which presents all the essential points of Mahamudra teaching in terms of view, practice, and fruition. It is a classic that, especially in the tradition of the Karma Kagyu school of Tibetan Buddhism, has been and is widely used whenever a disciple is given a first introduction into Mahamudra. The Third Karmapa shows how to recognize our ultimate potential as a buddha. (Source: Shambhala Publications)
Nges don phyag rgya chen po'i smon lam;Karma Kagyu;Mahamudra;Karmapa, 3rd;Third Karmapa Rangjung Dorje;རང་བྱུང་རྡོ་རྗེ་;rang byung rdo rje;karma pa gsum pa;ཀརྨ་པ་གསུམ་པ་;Karmapa, 3rd; nges don phyag rgya chen po'i smon lam;ངེས་དོན་ཕྱག་རྒྱ་ཆེན་པོའི་སྨོན་ལམ།;ངེས་དོན་ཕྱག་རྒྱ་ཆེན་པོའི་སྨོན་ལམ།
Kyotön Mönlam Tsultrim: ye shes kyi 'jog sa
One of a series of short texts by the Kadam scholar Kyotön Mönlam Tsultrim, which represent an intersection between the works of Maitreya, particularly the Ratnagotravibhāga, and the practical instructions of Mahāmudrā.
Ye shes kyi 'jog sa;Meditative Tradition;Mahamudra;Buddha-nature as Luminosity;Disclosure model;Kyotön Mönlam Tsultrim;སྐྱོ་སྟོན་སྨོན་ལམ་ཚུལ་ཁྲིམས་;skyo ston smon lam tshul khrims;ye shes kyi 'jog sa;ཡེ་ཤེས་ཀྱི་འཇོག་ས།
Candrakīrti: pradīpodyotananāmaṭīkā
A commentary on the Guhyasamāja Tantra attributed to Candrakīrti. This extensive commentary on Guhyasamāja Tantra discusses the six hermeneutic strategies of provisional and ultimate meaning, literal and non-literal reading, and interpretable or non-interpretable meaning. It also highlights the natural state of all phenomena such as five aggregates and five elements as enlightened buddhas, and described the innate mind as luminous and endowed with qualities of enlightenment.
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.
RKTST 650;Vajrayana;Candrakīrti;ཟླ་བ་གྲགས་པ་;zla ba grags pa; Gö Khukpa Lhatse;འགོས་ཁུག་པ་ལྷས་བཙས;'gos khug pa lhas btsas;dbang phyug rgya mtsho;Śraddhākaravarman;Rinchen Zangpo;རིན་ཆེན་བཟང་པོ་;rin chen bzang po;lo tsA ba rin chen bzang po;ལོ་ཙཱ་བ་རིན་ཆེན་བཟང་པོ་;Śrījñānākara;dpal ye shes 'byung gnas;sgron ma gsal bar byed pa zhes bya ba'i rgya cher bshad pa;སྒྲོན་མ་གསལ་བར་བྱེད་པ་ཞེས་བྱ་བའི་རྒྱ་ཆེར་བཤད་པ།;pradīpodyotananāmaṭīkā;प्रदीपोद्द्योतन-नाम-टीका;སྒྲོན་མ་གསལ་བར་བྱེད་པ་ཞེས་བྱ་བའི་རྒྱ་ཆེར་བཤད་པ།
Jamgön Kongtrul Lodrö Taye: gzhan stong dbu ma chen po'i lta khrid rdo rje zla ba dri ma med pa'i 'od zer
Written at Dzamtang, a monastic city in southern Amdo that is the primary institutional base of the Jonang school, this work by the famed Kagyu scholar Jamgön Kongtrul is characterized by Brunnhölzl as "an eclectic blend of what could be called "Kagyü Shentong" (primarily based on Maitrīpa, the Third and Seventh Karmapas, and the Eighth and Ninth Situpas) and "Jonang Shentong" (based on Dölpopa and especially Tāranātha), as well as some elements of Śākya Chogden’s Shentong."
Gzhan stong dbu ma chen po'i lta khrid rdo rje zla ba dri ma med pa'i 'od zer;Karma Kagyu;Mahamudra;Vajrayana;gzhan stong;Jamgön Kongtrul Lodrö Taye;འཇམ་མགོན་ཀོང་སྤྲུལ་;'jam mgon kong sprul;blo gros mtha' yas;yon tan rgya mtsho;'jam mgon chos kyi rgyal po;pad+ma gar dbang blo gros mtha' yas;pad+ma gar gyi dbang phyug rtsal;pad+ma gar dbang phrin las 'gro 'dul rtsal;བློ་གྲོས་མཐའ་ཡས་;ཡོན་ཏན་རྒྱ་མཚོ་;འཇམ་མགོན་ཆོས་ཀྱི་རྒྱལ་པོ་;པདྨ་གར་དབང་བློ་གྲོས་མཐའ་ཡས་;པདྨ་གར་གྱི་དབང་ཕྱུག་རྩལ་;པདྨ་གར་དབང་ཕྲིན་ལས་འགྲོ་འདུལ་རྩལ་;gzhan stong dbu ma chen po'i lta khrid rdo rje zla ba dri ma med pa'i 'od zer;གཞན་སྟོང་དབུ་མ་ཆེན་པོའི་ལྟ་ཁྲིད་རྡོ་རྗེ་ཟླ་བ་དྲི་མ་མེད་པའི་འོད་ཟེར།;གཞན་སྟོང་དབུ་མ་ཆེན་པོའི་ལྟ་ཁྲིད་རྡོ་རྗེ་ཟླ་བ་དྲི་མ་མེད་པའི་འོད་ཟེར།
Dumowa Tashi Özer: theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel ba gsal ba nyi ma'i snying po
Dumowa Tashi Özer's commentary on the Uttaratantra that is based on the Third Karmapa’s topical outline or summary (bsdus don).
Theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel ba gsal ba nyi ma'i snying po;Karma Kagyu;Dumowa Tashi Özer;བདུད་མོ་བ་བཀྲ་ཤིས་འོད་ཟེར་;bdud mo ba bkra shis 'od zer;Dümo Tashi Öser;Dümo Tashi Özer;Dümo Dashi Öser;theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel ba gsal ba nyi ma'i snying po;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཀྱི་འགྲེལ་བ་གསལ་བ་ཉི་མའི་སྙིང་པོ།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཀྱི་འགྲེལ་བ་གསལ་བ་ཉི་མའི་སྙིང་པོ།
Marpa Dopa Chökyi Wangchuk: rgyud bla ma'i tshig don rnam par 'grel pa
An early Tibetan commentary on the Uttaratantra, both the śāstra and the vyākhyā, that purports to represent the teachings passed on by the Kashmiri Parahitabhadra to his Tibetan student Marpa, though it is not entirely clear whether this refers to Marpa Dopa or Marpa Chökyi Lodrö, both of whom were important early Kagyu masters and translators that travelled south to receive teachings which they imported and propagated in Tibet. Nevertheless, the text follows more closely Indian commentarial styles and includes typical Mahāmudrā type instructions in its exegesis. Thus it is a prime example of the lineage that descends from Maitrīpa that came to dominate the Kagyu school's approach to the Uttaratantra in later generations.
Rgyud bla ma'i tshig don rnam par 'grel pa;Mahamudra;Kagyu;Marpa Dopa Chökyi Wangchuk;མར་པ་དོ་པ་ཆོས་ཀྱི་དབང་ཕྱུག་;mar pa do pa chos kyi dbang phyug;mar pa do ba chos kyi dbang phyug;མར་པ་དོ་བ་ཆོས་ཀྱི་དབང་ཕྱུག་;rgyud bla ma'i tshig don rnam par 'grel pa;རྒྱུད་བླ་མའི་ཚིག་དོན་རྣམ་པར་འགྲེལ་པ།;རྒྱུད་བླ་མའི་ཚིག་དོན་རྣམ་པར་འགྲེལ་པ།
Tsele Natsok Rangdrol: bar do spyi'i don thams cad rnam pa gsal bar byed pa dran pa'i me long
The Mirror of Mindfulness is a presentation of Tibetan Buddhist teachings on the endless cycle of experience, the four bardos — life, death, after-death, and rebirth. It is aimed at inspiring and helping the practitioner achieve liberation from deluded existence and awaken to complete enlightenment for the benefit of others. (Source: Rangjung Yeshe Publications)
Bar do spyi'i don thams cad rnam pa gsal bar byed pa dran pa'i me long;Tsele Natsok Rangdrol;རྩེ་ལེ་སྣ་ཚོགས་རང་གྲོལ་;rtse le sna tshogs rang grol;bar do spyi'i don thams cad rnam pa gsal bar byed pa dran pa'i me long;བར་དོ་སྤྱིའི་དོན་ཐམས་ཅད་རྣམ་པ་གསལ་བར་བྱེད་པ་དྲན་པའི་མེ་ལོང་།;བར་དོ་སྤྱིའི་དོན་ཐམས་ཅད་རྣམ་པ་གསལ་བར་བྱེད་པ་དྲན་པའི་མེ་ལོང་།
Sabzang Mati Paṇchen Lodrö Gyaltsen: theg pa chen po rgyud bla ma'i bstan bcos kyi rnam par bshad pa nges don rab gsal snang ba
A detailed explanation of the Uttaratantra written by one of Dölpopa's chief disciples.
Theg pa chen po rgyud bla ma'i bstan bcos kyi rnam par bshad pa nges don rab gsal snang ba;Jonang;Sazang Mati Paṇchen Lodrö Gyaltsen;ས་བཟང་མ་ཏི་པཎ་ཆེན་བློ་གྲོས་རྒྱལ་མཚན་;sa bzang ma ti paN chen blo gros rgyal mtshan;theg pa chen po rgyud bla ma'i bstan bcos kyi rnam par bshad pa nges don rab gsal snang ba;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཀྱི་རྣམ་པར་བཤད་པ་ངེས་དོན་རབ་གསལ་སྣང་བ།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཀྱི་རྣམ་པར་བཤད་པ་ངེས་དོན་རབ་གསལ་སྣང་བ།
Gyalse Tokme Zangpo: theg pa chen po rgyud bla ma'i 'grel pa nges don gsal bar byed pa'i 'od zer
This work presents a late (14th century) Kadampa view on the Ratnagotravibhāga and the associated buddha-nature teachings by an influential representative of this tradition, often referred to as "the second Asaṅga" (thogs med gnyis pa).
Theg pa chen po rgyud bla ma'i 'grel pa nges don gsal bar byed pa'i 'od zer;Provisional or definitive;Gyalse Tokme Zangpo;རྒྱལ་སྲས་ཐོགས་མེད་བཟང་པོ་;rgyal sras thogs med bzang po;thogs med bzang po dpal;rgyal sras dngul chu thogs med;rgyal sras chos rdzong pa;dkon mchog bzang po;bzang po dpal;ཐོགས་མེད་བཟང་པོ་དཔལ་;རྒྱལ་སྲས་དངུལ་ཆུ་ཐོགས་མེད་;རྒྱལ་སྲས་ཆོས་རྫོང་པ་;དཀོན་མཆོག་བཟང་པོ་;བཟང་པོ་དཔལ་;theg pa chen po rgyud bla ma'i 'grel pa nges don gsal bar byed pa'i 'od zer;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་འགྲེལ་པ་ངེས་དོན་གསལ་བར་བྱེད་པའི་འོད་ཟེར།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་འགྲེལ་པ་ངེས་དོན་གསལ་བར་བྱེད་པའི་འོད་ཟེར།
Śākya Chokden: chos kyi dbyings su bstod pa zhes bya ba'i bstan bcos rnam par bshad pa chos kyi dbyings rnam par nges pa
In this commentary on Nāgārjuna's Dharmadhātustava, the renowned Sakya scholar Śākya Chokden reasons that he wrote this commentary because many scholars misunderstand dharmadhātu or sphere of reality to be mere emptiness that is non-implicative negative and do not understand that it has a luminous aspect of awareness.
Chos kyi dbyings su bstod pa zhes bya ba'i bstan bcos rnam par bshad pa chos kyi dbyings rnam par nges pa;Śākya Chokden;ཤཱཀྱ་མཆོག་ལྡན་;shAkya mchog ldan;chos kyi dbyings su bstod pa zhes bya ba'i bstan bcos rnam par bshad pa chos kyi dbyings rnam par nges pa;ཆོས་ཀྱི་དབྱིངས་སུ་བསྟོད་པ་ཞེས་བྱ་བའི་བསྟན་བཅོས་རྣམ་པར་བཤད་པ་ཆོས་ཀྱི་དབྱིངས་རྣམ་པར་ངེས་པ།;ཆོས་ཀྱི་དབྱིངས་སུ་བསྟོད་པ་ཞེས་བྱ་བའི་བསྟན་བཅོས་རྣམ་པར་བཤད་པ་ཆོས་ཀྱི་དབྱིངས་རྣམ་པར་ངེས་པ།
The Fourth Drukchen Pema Karpo: phyag rgya chen po'i man ngag gi bshad sbyar rgyal ba'i gan mdzod
In his exposition of the Mahāmudrā view in the Phyag chen rgyal ba’i gan mdzod, Padma dkar po adopts Yang dgon pa’s famous distinction between the mahāmudrā in the modes of abiding (gnas lugs phyag chen) and error ( ’khrul lugs phyag chen) as an interpretive schema both for [1] clarifying the doctrine of the unity or nonduality of the two truths—which he takes as a central doctrine of the Madhyamaka, Mantrayāna and ’Brug pa Bka’ brgyud traditions—and [2] criticizing the rival Jo nang account of reality which posits the conventional and ultimate as two great kingdoms that have nothing in common. (Source: Mahamudra and the Middle Way - Vol. 2, 157.)
Phyag rgya chen po'i man ngag gi bshad sbyar rgyal ba'i gan mdzod;The Fourth Drukchen Pema Karpo;པདྨ་དཀར་པོ་;pad+ma dkar po;kun mkhyen pad+ma dkar po;ngag dbang nor bu;kun dga' rnam rgyal nor bu;mi pham pad+ma dkar po phyogs las rnam par rgyal ba'i sde;blo gsal dbang po;ཀུན་མཁྱེན་པདྨ་དཀར་པོ་;ངག་དབང་ནོར་བུ་;ཀུན་དགའ་རྣམ་རྒྱལ་ནོར་བུ་;མི་ཕམ་པདྨ་དཀར་པོ་ཕྱོགས་ལས་རྣམ་པར་རྒྱལ་བའི་སྡེ་;བློ་གསལ་དབང་པོ་;phyag rgya chen po'i man ngag gi bshad sbyar rgyal ba'i gan mdzod;ཕྱག་རྒྱ་ཆེན་པོའི་མན་ངག་གི་བཤད་སྦྱར་རྒྱལ་བའི་གན་མཛོད།;ཕྱག་རྒྱ་ཆེན་པོའི་མན་ངག་གི་བཤད་སྦྱར་རྒྱལ་བའི་གན་མཛོད།
Je Khenpo Gendun Rinchen: theg pa chen po rgyud bla ma'i tshig don rnam par bshad pa rin chen sgron me
This is a commentary on Ratnagotravibhāga by the 69th Je Khenpo of Bhutan, Gendun Rinchen. The commentary was composed in 1983 at the request of his students when he was giving lectures on Ratnagotravibhāga in the Maitreya Temple at Phajoding, Bhutan. It is most likely the first commentary by a Bhutanese scholar. The author claims to have based his commentary on the annotated commentary of Khenpo Zhenga while also including the best of other commentaries by Tibetan masters.
Theg pa chen po rgyud bla ma'i tshig don rnam par bshad pa rin chen sgron me;Je Khenpo Gendun Rinchen;དགེ་འདུན་རིན་ཆེན་;dge 'dun rin chen;brag phug dge shes;བྲག་ཕུག་དགེ་ཤེས་;theg pa chen po rgyud bla ma'i tshig don rnam par bshad pa rin chen sgron me;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་ཚིག་དོན་རྣམ་པར་བཤད་པ་རིན་ཆེན་སྒྲོན་མེ།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་ཚིག་དོན་རྣམ་པར་བཤད་པ་རིན་ཆེན་སྒྲོན་མེ།
Rgyud bla rong ston 'grel pa'i kha skong;Sakya;Ratnagotravibhāga Mahāyānottaratantraśāstra;Rangtong;rgyud bla rong ston 'grel pa'i kha skong;རྒྱུད་བླ་རོང་སྟོན་འགྲེལ་པའི་ཁ་སྐོང་།;རྒྱུད་བླ་རོང་སྟོན་འགྲེལ་པའི་ཁ་སྐོང་།
Sangye Nyenpa Rinpoche: chen po gzhan stong gi lta ba dang 'brel ba'i phyag rgya chen po'i smon lam gyi rnam bshad nges don dbyings kyi rol mo
A clear explanation of the Third Karmapa Rangjung Dorje's famous Mahāmudrā Aspiration Prayer in colloquial Tibetan by a leading contemporary Karma Kagyu master Sangay Nyenpa Rinpoche.
Chen po gzhan stong gi lta ba dang 'brel ba'i phyag rgya chen po'i smon lam gyi rnam bshad nges don dbyings kyi rol mo;Karma Kagyu;Mahamudra;gzhan stong;Karmapa, 3rd;Sangye Nyenpa Rinpoche;སངས་རྒྱས་མཉན་པ་རིན་པོ་ཆེ་;sangs rgyas mnyan pa rin po che; chen po gzhan stong gi lta ba dang 'brel ba'i phyag rgya chen po'i smon lam gyi rnam bshad nges don dbyings kyi rol mo;ཆེན་པོ་གཞན་སྟོང་གི་ལྟ་བ་དང་འབྲེལ་བའི་ཕྱག་རྒྱ་ཆེན་པོའི་སྨོན་ལམ་གྱི་རྣམ་བཤད་ངེས་དོན་དབྱིངས་ཀྱི་རོལ་མོ།;ཆེན་པོ་གཞན་སྟོང་གི་ལྟ་བ་དང་འབྲེལ་བའི་ཕྱག་རྒྱ་ཆེན་པོའི་སྨོན་ལམ་གྱི་རྣམ་བཤད་ངེས་དོན་དབྱིངས་ཀྱི་རོལ་མོ།
Bodong Paṇchen Chokle Namgyal: mdo sngags rjes su 'brel bar byed pa'i bstan bcos chen po rgyud bla ma'i 'grel pa
A commentary on the Ratnagotravibhāga by the famed scholar Bodong Paṇchen Chokle Namgyal. He considers this text a connector between sūtra and mantra traditions and argues that buddha-nature does not possess the qualities of the Buddha but is luminous and pure by nature.
Theg pa chen po'i bstan bcos rgyud bla ma'i 'grel pa;Bodong Paṇchen Chokle Namgyal;བོ་དོང་པཎ་ཆེན་ཕྱོགས་ལས་རྣམ་རྒྱལ་;bo dong paN chen phyogs las rnam rgyal;'jigs med grags pa;g.yung drung sangs rgyas skyid;gzhung lugs 'bum phrag brgya pa;'bum phrag brgya pa;chos kyi rgyal mtshan;gsang ba byin;dbyangs can dga' ba;འཇིགས་མེད་གྲགས་པ་;གཡུང་དྲུང་སངས་རྒྱས་སྐྱིད་;གཞུང་ལུགས་འབུམ་ཕྲག་བརྒྱ་པ་;འབུམ་ཕྲག་བརྒྱ་པ་;ཆོས་ཀྱི་རྒྱལ་མཚན་;གསང་བ་བྱིན་;དབྱངས་ཅན་དགའ་བ་;mdo sngags rjes su 'brel bar byed pa'i bstan bcos chen po rgyud bla ma'i 'grel pa;མདོ་སྔགས་རྗེས་སུ་འབྲེལ་བར་བྱེད་པའི་བསྟན་བཅོས་ཆེན་པོ་རྒྱུད་བླ་མའི་འགྲེལ་པ།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་འགྲེལ་པ།
Candrakīrti, Candrakīrti: Madhyamakāvatāra
Madhyamakāvatāra. (T. Dbu ma la 'jug pa). In Sanskrit, "Entrance to the Middle Way" (translated also as "Supplement to the Middle Way"); the major independent (as opposed to commentarial) work of the seventh-century Indian master Candrakīrti, who states that it is intended as an avatāra (variously rendered as "primer," "entrance," and "supplement") to Nāgārjuna's Mūlamadhyamakakārikā. The work is written in verse, to which the author provides an extensive prose commentary (bhāṣya). The work is organized around ten "productions of the aspiration to enlightenment" (bodhicittotpāda), which correspond to the ten stages (bhūmi) of the bodhisattva path (drawn largely from the Daśabhūmikasūtra) and their respective perfections (pāramitā), describing the salient practices and attainments of each. These are followed by chapters on the qualities of the bodhisattva, on the stage of buddhahood, and a conclusion. The lengthiest (comprising approximately half of the work) and most important chapter of the text is the sixth, dealing with the perfection of wisdom (prajñāpāramitā). This is one of the most extensive and influential expositions in
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.)RKTST 3206;Madhyamaka;Candrakīrti;ཟླ་བ་གྲགས་པ་;zla ba grags pa; Patsab Lotsāwa Nyima Drakpa;པ་ཚབ་ལོ་ཙཱ་བ་ཉི་མ་གྲགས་པ་;pa tshab lo tsA ba nyi ma grags pa;Kṛṣṇapaṇḍita;Naktso Lotsāwa Tsultrim Gyalwa;ནག་འཚོ་ལོ་ཙཱ་བ་ཚུལ་ཁྲིམས་རྒྱལ་བ་;Nag 'tsho lo tsA ba tshul khrims rgyal ba;dbu ma la 'jug pa;དབུ་མ་ལ་འཇུག་པ།;Madhyamakāvatāra;मध्यमकावतार;དབུ་མ་ལ་འཇུག་པ།
Fifteenth Karmapa Khakhyab Dorje: de bzhin gshegs pa'i snying po bstan pa'i bstan bcos kyi mchan 'grel byams mgon dgyes pa'i zhal lung nor bu dbang gi rgyal po dri ma med pa'i 'od
An annotated commentary written by the fifteenth Karmapa on the Third Karmapa's verses on buddha-nature, The Treatise on Pointing Out the Tathāgata Heart.
De bzhin gshegs pa'i snying po bstan pa'i bstan bcos kyi mchan 'grel;Karma Kagyu;De bzhin gshegs pa'i snying po bstan pa'i bstan bcos;Karmapa, 3rd;Fifteenth Karmapa Khakhyab Dorje;མཁའ་ཁྱབ་རྡོ་རྗེ་;mkha' khyab rdo rje;karma pa bco lnga pa;don grub rdo rje;ཀརྨ་པ་བཅོ་ལྔ་པ་;དོན་གྲུབ་རྡོ་རྗེ་;Karmapa, 15th; de bzhin gshegs pa'i snying po bstan pa'i bstan bcos kyi mchan 'grel byams mgon dgyes pa'i zhal lung nor bu dbang gi rgyal po dri ma med pa'i 'od;དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་བསྟན་པའི་བསྟན་བཅོས་ཀྱི་མཆན་འགྲེལ་བྱམས་མགོན་དགྱེས་པའི་ཞལ་ལུང་ནོར་བུ་དབང་གི་རྒྱལ་པོ་དྲི་མ་མེད་པའི་འོད།;དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་བསྟན་པའི་བསྟན་བཅོས་ཀྱི་མཆན་འགྲེལ་བྱམས་མགོན་དགྱེས་པའི་ཞལ་ལུང་ནོར་བུ་དབང་གི་རྒྱལ་པོ་དྲི་མ་མེད་པའི་འོད།
Dorje Sherab's extensive commentary on the Sacred Teaching on the Single Intention (Dam chos dgongs pa gcig pa), one of the core texts of the Drikung Kagyu tradition that is reported to be the oral teachings of Jikten Gönpo that were written down and edited together by his student Sherab Jungne.
Dam pa'i chos dgongs pa gcig pa'i 'grel chen snang mdzad ye shes sgron me;Drikung Kagyu;Dam chos dgongs pa gcig pa;'bri gung skyob pa 'jig rten mgon po;Dorje Sherab;རྡོ་རྗེ་ཤེས་རབ་;rdo rje shes rab;spyan snga rdo rje shes rab;སྤྱན་སྔ་རྡོ་རྗེ་ཤེས་རབ་;dam pa'i chos dgongs pa gcig pa'i 'grel chen snang mdzad ye shes sgron me;དམ་པའི་ཆོས་དགོངས་པ་གཅིག་པའི་འགྲེལ་ཆེན་སྣང་མཛད་ཡེ་ཤེས་སྒྲོན་མེ།;དམ་པའི་ཆོས་དགོངས་པ་གཅིག་པའི་འགྲེལ་ཆེན་སྣང་མཛད་ཡེ་ཤེས་སྒྲོན་མེ།
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An influential text in East Asian on buddha-nature attributed in the Chinese canon to Vasubandhu. Though no Sanskrit recension nor Tibetan translation has ever been located it was reportedly translated into Chinese by Paramārtha in the 6th century. Much like the Awakening of Faith in the Mahāyāna, several modern scholars of East Asian Buddhism have surmised that the work may have been actually composed by Paramārtha.
The Saṃdhigambhīranirmocanasūtratīkā composed by Wan tshik translated from Chinese to Tibetan by Gö Chodrub mentions this treatise about ten times.
Fo xing lun;History of buddha-nature in China;The doctrine of buddha-nature in Chinese Buddhism;buddhadhātu;Paramārtha;ཕོ་ཤིང་ལུང་ (*སངས་རྒྱས་ཀྱི་རང་བཞིན་བསྟན་པའི་བསྟན་བཅོས།);佛性論;ཕོ་ཤིང་ལུང་ (*སངས་རྒྱས་ཀྱི་རང་བཞིན་བསྟན་པའི་བསྟན་བཅོས།)
Jangtse Khenzur Sönam Kunga: de bzhin gshegs pa snying po'i don rgya bod kyi mkhas pa'i bzhed srol ma 'dres par gsal bar byed pa'i zla gzhon
A commentary on buddha-nature by twentieth-century Gelukpa scholar Jangtse Khenzur Sönam Kunga (1929–1995)
De bzhin gshegs pa snying po'i don rgya bod kyi mkhas pa'i bzhed srol ma 'dres par gsal bar byed pa'i zla gzhon;Geluk;Jangtse Khenzur Sönam Kunga;བྱང་རྩེ་མཁན་ཟུར་བསོད་ནམས་ཀུན་དགའ་;byang rtse mkhan zur bsod nams kun dga';de bzhin gshegs pa snying po'i don rgya bod kyi mkhas pa'i bzhed srol ma 'dres par gsal bar byed pa'i zla gzhon;དེ་བཞིན་གཤེགས་པ་སྙིང་པོའི་དོན་རྒྱ་བོད་ཀྱི་མཁས་པའི་བཞེད་སྲོལ་མ་འདྲེས་པར་གསལ་བར་བྱེད་པའི་ཟླ་གཞོན།;དེ་བཞིན་གཤེགས་པ་སྙིང་པོའི་དོན་རྒྱ་བོད་ཀྱི་མཁས་པའི་བཞེད་སྲོལ་མ་འདྲེས་པར་གསལ་བར་བྱེད་པའི་ཟླ་གཞོན།
Ngawang Tsoknyi Gyatso: kun mkhyen jo nang pa chen po'i dgongs pa gzhan stong dbu ma'i tshul legs pa bshad mthar 'dzin gdung 'phrog
A treatise on the Madhyamaka philosophy of Other-Emptiness (gzhan stong) as inherited from Dölpopa by the influential modern Jonangpa scholar Ngawang Tsoknyi Gyatso (1880-1940). Tsoknyi Gyatso explains the system of the ground, path and result in this text, followed by a synopsis of the Ultimate Continuum.
Kun mkhyen jo nang pa chen po'i dgongs pa gzhan stong dbu ma'i tshul legs pa bshad mthar 'dzin gdung 'phrog;gzhan stong;Jonang;Ngawang Tsoknyi Gyatso;ངག་དབང་ཚོགས་གཉིས་རྒྱ་མཚོ་;ngag dbang tshogs gnyis rgya mtsho;'dzam thang mkhan po tshogs gnyis rgya mtsho;tshogs gnyis rgya mtsho;འཛམ་ཐང་མཁན་པོ་ཚོགས་གཉིས་རྒྱ་མཚོ་;ཚོགས་གཉིས་རྒྱ་མཚོ་;kun mkhyen jo nang pa chen po'i dgongs pa gzhan stong dbu ma'i tshul legs pa bshad mthar 'dzin gdung 'phrog;ཀུན་མཁྱེན་ཇོ་ནང་པ་ཆེན་པོའི་དགོངས་པ་གཞན་སྟོང་དབུ་མའི་ཚུལ་ལེགས་པར་བཤད་པ་མཐར་འཛིན་གདུང་འཕྲོག།;ཀུན་མཁྱེན་ཇོ་ནང་པ་ཆེན་པོའི་དགོངས་པ་གཞན་སྟོང་དབུ་མའི་ཚུལ་ལེགས་པར་བཤད་པ་མཐར་འཛིན་གདུང་འཕྲོག།
Ngawang Tsoknyi Gyatso: kun mkhyen jo nang pa'i bzhes dgongs dbu tshad kyi gzhung spyi dang gung bsgrigs te spyod pa'i spyi don rab gsal snang ba
An explanation of the general meaning of the scriptures on Madhyamaka (dbu ma) and pramāṇa (tshad ma) by the influential modern Jonangpa scholar Ngawang Tsoknyi Gyatso (1880-1940).
Kun mkhyen jo nang pa'i bzhes dgongs dbu tshad kyi gzhung spyi dang gung bsgrigs te spyod pa'i spyi don rab gsal snang ba;Jonang;Madhyamaka;Ngawang Tsoknyi Gyatso;ངག་དབང་ཚོགས་གཉིས་རྒྱ་མཚོ་;ngag dbang tshogs gnyis rgya mtsho;'dzam thang mkhan po tshogs gnyis rgya mtsho;tshogs gnyis rgya mtsho;འཛམ་ཐང་མཁན་པོ་ཚོགས་གཉིས་རྒྱ་མཚོ་;ཚོགས་གཉིས་རྒྱ་མཚོ་;kun mkhyen jo nang pa'i bzhes dgongs dbu tshad kyi gzhung spyi dang gung bsgrigs te spyod pa'i spyi don rab gsal snang ba;ཀུན་མཁྱེན་ཇོ་ནང་པའི་བཞེས་དགོངས་དབུ་ཚད་ཀྱི་གཞུང་སྤྱི་དང་གུང་བསྒྲིགས་ཏེ་སྤྱོད་པའི་སྤྱི་དོན་རབ་གསལ་སྣང་བ།;ཀུན་མཁྱེན་ཇོ་ནང་པའི་བཞེད་དགོངས་དབུ་ཚད་ཀྱི་གཞུང་སྤྱིའི་དགུང་བསྒྲིགས་ཏེ་དཔྱོད་པའི་སྤྱི་དོན་རབ་གསལ་སྣང་བ།
Eighth Karmapa Mikyö Dorje: dam chos dgongs pa gcig pa'i kar TIka chen mo
The 8th Karmapa's commentary on the famous treatise, the Sacred Teaching on the Single Intention (Dam chos dgongs pa gcig pa) by Drikungpa master Jikten Gönpo. The Single Intention is a compendium of critical philosophical, soteriological, and moral positions taught by Jikten Gönpo and written down by his disciple and nephew Sherab Jungne. The text contains 150 critical vajra words (རྡོ་རྗེའི་གསུང་) in seven groups (ཚོམས་), along with another 47 appended points (ལྷན་ཐབས་). The root text composed by Sherab Jungne has seen several commentaries, including one by the first Drikung Chungtsang Chökyi Drakpa. This extensive commentary by the 8th Karmapa Mikyö Dorje is perhaps the only long commentary by Karma Kagyu master on the Single Intention.
Dam chos dgongs pa gcig pa'i kar TIka chen mo;Drikung Kagyu;Kagyu;Dam chos dgongs pa gcig pa;Eighth Karmapa Mikyö Dorje;མི་བསྐྱོད་རྡོ་རྗེ་;mi bskyod rdo rje;karma pa brgyad pa;chos kyi grags pa dpal bzang po;ཀརྨ་པ་བརྒྱད་པ་;ཆོས་ཀྱི་གྲགས་པ་དཔལ་བཟང་པོ་;Karmapa, 8th;dam chos dgongs pa gcig pa'i kar TIka chen mo;དམ་ཆོས་དགོངས་པ་གཅིག་པའི་ཀར་ཊཱིཀ་ཆེན་མོ།;དམ་ཆོས་དགོངས་པ་གཅིག་པའི་ཀར་ཊཱིཀ་ཆེན་མོ།
Eighth Karmapa Mikyö Dorje: chos dang chos ma yin par rnam par 'byed pa'i gtam chen po zab mor nang don 'khrul par ngo sprod par byed pa grub mtha'i spyi ching
The Eight Karmapa's general outline of the tenets of the Sacred Teaching on the Single Intention (Dam chos dgongs pa gcig pa).
Chos dang chos ma yin par rnam par 'byed pa'i gtam chen po zab mor nang don 'khrul par ngo sprod par byed pa grub mtha'i spyi ching;Drikung Kagyu;Kagyu;Dam chos dgongs pa gcig pa;Eighth Karmapa Mikyö Dorje;མི་བསྐྱོད་རྡོ་རྗེ་;mi bskyod rdo rje;karma pa brgyad pa;chos kyi grags pa dpal bzang po;ཀརྨ་པ་བརྒྱད་པ་;ཆོས་ཀྱི་གྲགས་པ་དཔལ་བཟང་པོ་;Karmapa, 8th;chos dang chos ma yin par rnam par 'byed pa'i gtam chen po zab mor nang don 'khrul par ngo sprod par byed pa grub mtha'i spyi ching;ཆོས་དང་ཆོས་མ་ཡིན་པར་རྣམ་པར་འབྱེད་པའི་གཏམ་ཆེན་པོ་ཟབ་མོར་ནང་དོན་འཁྲུལ་པར་ངོ་སྤྲོད་པར་བྱེད་པ་གྲུབ་མཐའི་སྤྱི་ཆིང་།;ཆོས་དང་ཆོས་མ་ཡིན་པར་རྣམ་པར་འབྱེད་པའི་གཏམ་ཆེན་པོ་ཟབ་མོར་རློམ་པའི་ནང་དོན་འཁྲུལ་པར་ངོ་སྤྲོད་པར་བྱེད་པ་གྲུབ་མཐའི་སྤྱི་ཆིངས།
Jamyang Khyentse Wangpo: gzhan stong dbu ma'i rnam gzhag snying por dril ba
A brief overview of the philosophical positions and related terminology of other-emptiness (gzhan stong) Madhyamaka with an emphasis on the Jonang perspective developed by Dölpopa.
Gzhan stong dbu ma'i rnam gzhag snying por dril ba;gzhan stong;Jamyang Khyentse Wangpo;འཇམ་དབྱངས་མཁྱེན་བརྩེའི་དབང་པོ་;'jam dbyangs mkhyen brtse'i dbang po;mkhyen brtse'i dbang po;rdzong gsar mkhyen brtse 01;kun dga' bstan pa'i rgyal mtshan dpal bzang po;rdo rje gzi brjid rtsal;'od gsal rdo rje thugs mchog rtsal;mtsho skyes bla ma dgyes pa'i 'bangs;Fifth Terton King;Pema Ösel Dongak Lingpa;Pema Osel Dongak Lingpa;མཁྱེན་བརྩེའི་དབང་པོ་;རྫོང་གསར་མཁྱེན་བརྩེ་༠༡་;ཀུན་དགའ་བསྟན་པའི་རྒྱལ་མཚན་དཔལ་བཟང་པོ་;རྡོ་རྗེ་གཟི་བརྗིད་རྩལ་;འོད་གསལ་རྡོ་རྗེ་ཐུགས་མཆོག་རྩལ་;མཚོ་སྐྱེས་བླ་མ་དགྱེས་པའི་འབངས་;གཏེར་སྟོན་རྒྱལ་པོ་ལྔ་པ་;gzhan stong dbu ma'i rnam gzhag snying por dril ba;གཞན་སྟོང་དབུ་མའི་རྣམ་གཞག་སྙིང་པོར་དྲིལ་བ།;གཞན་སྟོང་དབུ་མའི་རྣམ་གཞག་སྙིང་པོར་དྲིལ་བ།
Ngok Lotsāwa Loden Sherab: Theg chen rgyud bla ma'i don bsdus pa
The first Tibetan commentary written on the Uttaratantra by the translator of the only extant Tibetan translation of the treatise. Furthermore, since the author is also the namesake of the Ngok tradition (rngog lugs) of exegesis of the Uttaratantra, known for its analytic take on the work, this text was highly influential in the conception of a uniquely Tibetan approach to the Uttaratantra and the notion of buddha-nature.
Theg chen rgyud bla ma'i don bsdus pa;Analytic Tradition;The doctrine of buddha-nature in Tibetan Buddhism;Buddha-nature as Emptiness;Ngok Lotsāwa Loden Sherab;རྔོག་བློ་ལྡན་ཤེས་རབ་;rngog blo ldan shes rab;rngog lo tsA ba;lo chen blo ldan shes rab;blo ldan shes rab;རྔོག་ལོ་ཙཱ་བ་;ལོ་ཆེན་བློ་ལྡན་ཤེས་རབ་;Ngok Lotsāwa;Ngok Loden Sherab;Lochen Loden Sherab;Loden Sherab;Theg chen rgyud bla ma'i don bsdus pa;ཐེག་ཆེན་རྒྱུད་བླ་མའི་དོན་བསྡུས་པ།
Mipam lays out his view of buddha-nature in a short text called Lion's Roar: Exposition of Buddha-Nature, which draws on another of the five treatises of Maitreya, the Sublime Continuum. Here he presents three main arguments showing why all beings have buddha-nature. He also distinguishes his view of buddha-nature, which he portrays as the unconditioned unity of emptiness and appearance, from other traditions' views. Namely, he contrasts his view with traditions that maintain buddhanature as truly real and not empty (Jonang), traditions that hold buddhanature to be simply the mind's absence of true existence (Geluk), and traditions that maintain that the cognitive quality of buddha-nature—the element that is in unity with emptiness—is impermanent (a Sakya view).
(Source: Duckworth, Douglas. Jamgön Mipham: His Life and Teachings. Boston: Shambhala Publications, 2011: p 58.)
Bde gshegs snying po'i stong thun chen mo seng+ge'i nga ro;The doctrine of buddha-nature in Tibetan Buddhism;Nyingma;Ratnagotravibhāga Mahāyānottaratantraśāstra;Mipam Gyatso;མི་ཕམ་རྒྱ་མཚོ་;mi pham rgya mtsho;mi pham 'jam dbyangs rnam rgyal rgya mtsho;'jam dpal dgyes pa'i rdo rje;'ju mi pham;མི་ཕམ་འཇམ་དབྱངས་རྣམ་རྒྱལ་རྒྱ་མཚོ་;འཇམ་དཔལ་དགྱེས་པའི་རྡོ་རྗེ་;འཇུ་མི་ཕམ་;mipham;bde gshegs snying po'i stong thun chen mo seng+ge'i nga ro;བདེ་གཤེགས་སྙིང་པོའི་སྟོང་ཐུན་ཆེན་མོ་སེངྒེའི་ང་རོ།;བདེ་གཤེགས་སྙིང་པོའི་སྟོང་ཐུན་ཆེན་མོ་སེངྒེའི་ང་རོ།
Gendun Özer: theg pa chen po rgyud bla ma'i rnam bshad don dam rnam nges bsdus pa'i snying po'i snying po
In his commentary [Gendun Özer] mentions that he composed it for his students who had requested that he write something that would differ from the "coarse explanation" (bshad nyog rtsing po) of the Uttaratantra offered by the "early commentators" (snga rabs pa) of the Kadam tradition. While Gendün Özer does not intend to succumb to a "coarse explanation" of the Indian treatise, he follows his early Kadam predecessors' exposition in terms of doctrinal position, even though his literary style is different, with numerous poetic verses of admiration. In this time period it is not surprising that he wrote the commentary primarily in consultation with Ngok's Tibetan translation (rngog 'gyur) of the Uttaratantra, but the author also used the translations made by Naktso and Patsap wherever necessary.
(Source: Tsering Wangchuk. The Uttaratantra in the Land of Snows, 59.)
Theg pa chen po rgyud bla ma'i rnam bshad don dam rnam nges bsdus pa'i snying po'i snying po;Kadam;Ratnagotravibhāga Mahāyānottaratantraśāstra;Gendun Özer;དགེ་འདུན་འོད་ཟེར་;dge 'dun 'od zer;theg pa chen po rgyud bla ma'i rnam bshad don dam rnam nges bsdus pa'i snying po'i snying po;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་རྣམ་བཤད་དོན་དམ་རྣམ་ངེས་བསྡུས་པའི་སྙིང་པོའི་སྙིང་པོ།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་རྣམ་བཤད་དོན་དམ་རྣམ་ངེས་བསྡུས་པའི་སྙིང་པོའི་སྙིང་པོ།
Third Karmapa Rangjung Dorje, Fifth Shamarpa Könchok Yenlak: de bzhin gshegs pa'i snying po gtan la dbab pa'i bstan bcos mchan can
This work is an edition of the Third Karmapa's Treatise on Pointing Out the Tathāgata Heart (De bzhin gshegs pa'i snying po bstan pa'i bstan bcos) embellished with interlinear annotations by the Fifth Shamarpa.
De bzhin gshegs pa'i snying po gtan la dbab pa'i bstan bcos mchan can;Third Karmapa Rangjung Dorje;རང་བྱུང་རྡོ་རྗེ་;rang byung rdo rje;karma pa gsum pa;ཀརྨ་པ་གསུམ་པ་;Karmapa, 3rd; Fifth Shamarpa Könchok Yenlak;དཀོན་མཆོག་ཡན་ལག་;dkon mchog yan lag;zhwa dmar lnga pa;dkon mchog 'bangs;zla ba chu skyes;spyan snga dkon mchog 'bangs;ཞྭ་དམར་ལྔ་པ་;དཀོན་མཆོག་འབངས་;ཟླ་བ་ཆུ་སྐྱེས་;སྤྱན་སྔ་དཀོན་མཆོག་འབངས་;Shamarpa, 5th;de bzhin gshegs pa'i snying po gtan la dbab pa'i bstan bcos mchan can;དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་གཏན་ལ་དབབ་པའི་བསྟན་བཅོས་མཆན་ཅན།;དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་གཏན་ལ་དབབ་པའི་བསྟན་བཅོས་མཆན་ཅན།
Dōgen: '
“Treasury of the True Dharma Eye” is the magnum opus of the Japanese Zen master Dōgen (1200-1253).
Shōbōgenzō;History of buddha-nature in Japan;Zen - Chan;Dōgen;Dōgen Kigen (道元希玄);Dōgen Zenji (道元禅師);Eihei Dōgen (永平道元);Kōso Jōyō Daishi (高祖承陽大師);Busshō Dentō Kokushi (仏性伝東国師);ཤོ་བོ་གན་ཛོ་ (དམ་པའི་ཆོས་ཀྱི་མིག་གི་གན་མཛོད།);正法眼蔵;ཤོ་་བོ་གན་ཛོ་ (དམ་པའི་ཆོས་ཀྱི་མིག་གི་གན་མཛོད་)
Gyaltsap Je Dharma Rinchen: theg pa chen po rgyud bla ma'i ṭīkka
Commentary on the Uttaratantra by a preeminent Geluk scholar that was a chief disciple of the school's founder, Tsongkhapa, as well as the Sakya scholar Rendawa Zhönu Lodrö, an outspoken critic of the treatise.
Theg pa chen po rgyud bla ma'i ṭīkka;Buddha-nature as Emptiness;Geluk;Madhyamaka;Ratnagotravibhāga Mahāyānottaratantraśāstra;Rangtong;Gyaltsap Je Dharma Rinchen;རྒྱལ་ཚབ་རྗེ་དར་མ་རིན་ཆེན་;rgyal tshab rje dar ma rin chen;rgyal tshab rje;dga' ldan khri pa 02;རྒྱལ་ཚབ་རྗེ་;དགའ་ལྡན་ཁྲི་པ་༠༢་;Ganden Tripa, 2nd;theg pa chen po rgyud bla ma'i ṭīkka;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་ཊཱི་ཀྐ།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་ཊཱི་ཀྐ།
Butön Rinchen Drup: bde gshegs snying po gsal ba'i rgyan
Butön's study on the theory of the tathāgatagarbha written in 1359. In this text he argues that the teachings on buddha-nature are of an expedient or provisional meaning, which is a position that is typical of the Sakya view as set forth by Sakya Paṇḍita and others. He backs up this position with citations from the Ghanavyūhasūtra, the Laṅkāvatārasūtra, the Śrīmālādevīsūtra, the Aṅgulimālīyasūtra, and the Ratnagotravibhāga.
Bde gshegs snying po gsal ba'i rgyan;Provisional or definitive;The doctrine of buddha-nature in Tibetan Buddhism;Sakya;Butön Rinchen Drup;བུ་སྟོན་རིན་ཆེན་གྲུབ་;bu ston rin chen grub;bu ston kha che;bu ston thams cad mkhyen pa;Buton Khache;Butön Tamche Khyenpa;Rinchen Drub;bde gshegs snying po gsal ba'i rgyan;བདེ་གཤེགས་སྙིང་པོ་གསལ་བའི་རྒྱན།;བདེ་གཤེགས་སྙིང་པོ་གསལ་བའི་རྒྱན།
Bötrul Dongak Tenpai Nyima: stong thun gnad kyi zin thun
Notes on Mipam's Lion’s Roar: Exposition of Buddha-Nature, by an influential 20th century Nyingma scholar that took great pains to uphold and further the legacy of Mipam's scholastic contributions.
Stong thun gnad kyi zin thun;Nyingma;Bde gshegs snying po'i stong thun chen mo seng+ge'i nga ro;Mi pham rgya mtsho;Bötrul Dongak Tenpai Nyima;བོད་སྤྲུལ་མདོ་སྔགས་བསྟན་པའི་ཉི་མ་;bod sprul mdo sngags bstan pa'i nyi ma;bod sprul;bod pa sprul sku mdo sngags bstan pa'i nyi ma;thub bstan bshad sgrub thos bsam rgya mtsho;བོད་སྤྲུལ་;བོད་པ་སྤྲུལ་སྐུ་མདོ་སྔགས་བསྟན་པའི་ཉི་མ་;ཐུབ་བསྟན་བཤད་སྒྲུབ་ཐོས་བསམ་རྒྱ་མཚོ་;stong thun gnad kyi zin thun;སྟོང་ཐུན་གནད་ཀྱི་ཟིན་ཐུན།;སྟོང་ཐུན་གནད་ཀྱི་ཟིན་ཐུན།
Minyak Lama Yeshe Dorje: theg pa chen po rgyud bla ma'i bstan bcos kyi bshad pa nges don nor bu'i mdzod
According to Brunnhölzl, this work "clearly subscribes to the disclosure model of buddha nature, asserting that the stainless tathāgata heart adorned with all major and minor marks as well as awakening exists in all beings, refuting that the reality of cessation is a nonimplicative negation, and denying the position that the fully qualified sugata heart exists solely on the buddhabhūmi, while it is only nominal at the time of sentient beings. Also, besides CMW and Mipham’s commentary, YDC is the only other commentary I have reviewed that explicitly connects the name and contents of the Uttaratantra with the vajrayāna notion of tantra, thus underlining the text’s reputation as a bridge between the sūtras and tantras."
Theg pa chen po rgyud bla ma'i bstan bcos kyi bshad pa nges don nor bu'i mdzod;Disclosure model;Vajrayana;Minyak Lama Yeshe Dorje;མི་ཉག་བླ་མ་ཡེ་ཤེས་རྡོ་རྗེ་;mi nyag bla ma ye shes rdo rje;ye shes rdo rje dpal bzang po;ཡེ་ཤེས་རྡོ་རྗེ་དཔལ་བཟང་པོ་;Yeshé Dorje;Yeshé Dorje Bal Sangpo;theg pa chen po rgyud bla ma'i bstan bcos kyi bshad pa nges don nor bu'i mdzod;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཀྱི་བཤད་པ་ངེས་དོན་ནོར་བུའི་མཛོད།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཀྱི་བཤད་པ་ངེས་དོན་ནོར་བུའི་མཛོད།
- de bzhin gshegs pa'i snying po bstan pa zhes bya ba'i bstan chos kyi 'grel pa don gsal lung gi 'od zer
གཞི་ཁམས་བདེ་གཤེགས་སྙིང་པོའི་ཚུལ་ཚིག་བསྡུས་ལ་དོན་ཟབ་པ་སྟོན་པའི་རྗེ་རང་བྱུང་རྡོ་རྗེས་མཛད་པའི་བདེ་གཤེགས་སྙིང་པོ་བསྟན་བཅོས་ཀྱི་འགྲེལ་པ་གློ་བོ་ལོ་ཙཱ་བ་ཤེས་རབ་རིན་ཆེན་གྱིས་མཛད་པ།
De bzhin gshegs pa'i snying po bstan pa zhis bya ba'i bstan bcos kyi 'grel pa don gsal lung gi 'od zer;Karma Kagyu;Vajrayana;Ratnagotravibhāga Mahāyānottaratantraśāstra;de bzhin gshegs pa'i snying po bstan pa zhes bya ba'i bstan chos kyi 'grel pa don gsal lung gi 'od zer;དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་བསྟན་པ་ཞེས་བྱ་བའི་བསྟན་ཆོས་ཀྱི་འགྲེལ་པ་དོན་གསལ་ལུང་གི་འོད་ཟེར།;དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་བསྟན་པའི་བསྟན་བཅོས།
Kyotön Mönlam Tsultrim: 'da' ka ye shes kyi 'chi kha ma'i man ngag
Instructions on attaining Mahāmudrā in the intermediate state based on the Atyayajñānasūtra.
'da' ka ye shes kyi 'chi kha ma'i man ngag;Mahamudra;Kyotön Mönlam Tsultrim;སྐྱོ་སྟོན་སྨོན་ལམ་ཚུལ་ཁྲིམས་;skyo ston smon lam tshul khrims;'da' ka ye shes kyi 'chi kha ma'i man ngag;འདའ་ཀ་ཡེ་ཤེས་ཀྱི་འཆི་ཁ་མའི་མན་ངག།
Sajjana: Mahāyānottaratantraśāstropadeśa
One of only two extant Sanskrit texts that comment on the Uttaratantra, this highly original work by Sajjana presents a contemplative approach to Maitreya's treatise from an author that was the veritable source for the Tibetan exegetical traditions spawned by his students Ngok Loden Sherab and Tsen Khawoche.
Mahāyānottaratantraśāstropadeśa;The doctrine of buddha-nature in Indian Buddhism;Meditative Tradition;Sajjana;ས་ཛ་ན་;sa dza na;paN+Di ta sa dza na;sa dzdza na;པཎྜི་ཏ་ས་ཛ་ན་;ས་ཛཛ་ན་;theg pa chen po'i bstan bcos rgyud bla ma'i man ngag;ཐེག་པ་ཆེན་པོའི་བསྟན་བཅོས་རྒྱུད་བླ་མའི་མན་ངག;Mahāyānottaratantraśāstropadeśa;महायानोत्तरतन्त्रशास्त्रोपदेश
Chapa Chökyi Senge: theg pa chen po rgyud bla ma'i bstan bcos kyi tshig dang don gyi cha rgya cher bsnyad pa phra ba'i don gsal ba
Commentary on the Uttaratantra by one of the early Kadam scholars representing the analytic exegesis of the treatise stemming from Ngok Lotsāwa (rngog lugs) and the scholastic tradition of Sangpu Neutok Monastery.
Theg pa chen po rgyud bla ma'i bstan bcos kyi tshig dang don gyi cha rgya cher bsnyad pa phra ba'i don gsal ba;Analytic Tradition;Chapa Chökyi Senge;ཕྱྭ་པ་ཆོས་ཀྱི་སེངྒེ་;phywa pa chos kyi seng+ge;cha pa chos kyi seng+ge;phya pa chos kyi seng+ge;gsang phu ne'u thog mkhan rabs 06;ཆ་པ་ཆོས་ཀྱི་སེངྒེ་;ཕྱ་པ་ཆོས་ཀྱི་སེངྒེ་;གསང་ཕུ་ནེའུ་ཐོག་མཁན་རབས་༠༦་;theg pa chen po rgyud bla ma'i bstan bcos kyi tshig dang don gyi cha rgya cher bsnyad pa phra ba'i don gsal ba;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཀྱི་ཚིག་དང་དོན་གྱི་ཆ་རྒྱ་ཆེར་བསྙད་པ་ཕྲ་བའི་དོན་གསལ་བ།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཀྱི་ཚིག་དང་དོན་གྱི་ཆ་རྒྱ་ཆེར་བསྙད་པ་ཕྲ་བའི་དོན་གསལ་བ།
Jigme Lingpa: yon tan rin po che'i mdzod dga' ba'i char
This is the root text of The Treasury of Precious Qualities, a famous treatise by Jikmé Lingpa, in which he expounds the entire Buddhist path, from the śrāvakayāna teachings up to the Great Perfection. The text has thirteen chapters:
- 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
Yon tan rin po che'i mdzod dga' ba'i char;Nyingma;Jigme Lingpa;འཇིགས་མེད་གླིང་པ་;'jigs med gling pa;mkhyen brtse 'od zer;མཁྱེན་བརྩེ་འོད་ཟེར་;yon tan rin po che'i mdzod dga' ba'i char;ཡོན་ཏན་རིན་པོ་ཆེའི་མཛོད་དགའ་བའི་ཆར།;ཡོན་ཏན་རིན་པོ་ཆེའི་མཛོད་དགའ་བའི་ཆར།
Eighth Karmapa Mikyö Dorje: dbu ma gzhan stong smra ba'i srol legs par phye ba'i sgron me
In terms of its contents, the Lamp represents a digest of the Uttaratantra, discussing its seven vajra points.
Dbu ma gzhan stong smra ba'i srol legs par phye ba'i sgron me;Karma Kagyu;Ratnagotravibhāga Mahāyānottaratantraśāstra;Zhentong;Eighth Karmapa Mikyö Dorje;མི་བསྐྱོད་རྡོ་རྗེ་;mi bskyod rdo rje;karma pa brgyad pa;chos kyi grags pa dpal bzang po;ཀརྨ་པ་བརྒྱད་པ་;ཆོས་ཀྱི་གྲགས་པ་དཔལ་བཟང་པོ་;Karmapa, 8th;dbu ma gzhan stong smra ba'i srol legs par phye ba'i sgron me;དབུ་མ་གཞན་སྟོང་སྨྲ་བའི་སྲོལ་ལེགས་པར་ཕྱེ་བའི་སྒྲོན་མེ།;དབུ་མ་གཞན་སྟོང་སྨྲ་བའི་སྲོལ་ལེགས་པར་ཕྱེ་བའི་སྒྲོན་མེ་ཞེས་བྱ་བ།
Asaṅga: Mahāyānottaratantraśāstravyākhyā
In the Tibetan tradition, which parses out the root verses and refers to that as the treatise (bstan bcos, śāstra), this title references the full text complete with the root verses and the accompanying prose commentary (rnam par bshad pa, vyākhyā). While the earlier Chinese tradition attributes authorship of both aspects of the text to the as of yet still mysterious figure of Sāramati, the Tibetan tradition attributes the treatise to the Bodhisattva Maitreya and this commentary to the illustrious founder of the Yogācāra school, Asaṅga. However, unlike the Chinese tradition which delineates different aspects of the text into the basic verses, the commentarial verses, and the prose commentary, the Tibetan tradition actually preserves two separate versions of the text we know as the Ratnagotravibhāga.
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.Ratnagotravibhāgavyākhyā;Asaṅga;ཐོགས་མེད་;thogs med;slob dpon thogs med;སློབ་དཔོན་ཐོགས་མེད་;Āryāsaṅga; Sajjana;ས་ཛ་ན་;sa dza na;paN+Di ta sa dza na;sa dzdza na;པཎྜི་ཏ་ས་ཛ་ན་;ས་ཛཛ་ན་;Ngok Lotsāwa Loden Sherab;རྔོག་བློ་ལྡན་ཤེས་རབ་;rngog blo ldan shes rab;rngog lo tsA ba;lo chen blo ldan shes rab;blo ldan shes rab;རྔོག་ལོ་ཙཱ་བ་;ལོ་ཆེན་བློ་ལྡན་ཤེས་རབ་;Ngok Lotsāwa;Ngok Loden Sherab;Lochen Loden Sherab;Loden Sherab;theg pa chen po rgyud bla ma'i bstan bcos rnam par bshad pa;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་རྣམ་པར་བཤད་པ།;Mahāyānottaratantraśāstravyākhyā;रत्नगोत्रविभागव्याख्या;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་རྣམ་པར་བཤད་པ།
Jñānavajra's commentary on the Laṅkāvatārasūtra, which is one of two Indian commentaries on the Sūtra that has survived only in Tibetan translation.
RKTST 3358;Laṅkāvatārasūtra;Jñānavajra;Advayajñānavajra;lang kar gshegs pa zhes bya ba theg pa chen po'i mdo'i 'grel pa de bzhin gshegs pa'i snying po'i rgyan;ལང་ཀར་གཤེགས་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོའི་འགྲེལ་པ་དེ་བཞིན་གཤེགས་པའི་སྙིང་པོའི་རྒྱན།;Laṅkāvatāranāmamahāyānasūtravṛttitathāgatahṛdayālaṃkāra;འཕགས་པ་ལང་ཀར་གཤེགས་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོའི་འགྲེལ་པ་དེ་བཞིན་གཤེགས་པའི་སྙིང་པོའི་རྒྱན།
Mipam's annotated commentary to the Uttaratantra, a commentarial style in which the root verses of the treatise are embedded in the text and are then explained word by word. This text overlaps significantly with his related work on this subject Lion’s Roar: Exposition of Buddha-Nature.
Theg pa chen po rgyud bla ma'i bstan bcos kyi mchan 'grel mi pham zhal lung;Nyingma;Ratnagotravibhāga Mahāyānottaratantraśāstra;Mipam Gyatso;མི་ཕམ་རྒྱ་མཚོ་;mi pham rgya mtsho;mi pham 'jam dbyangs rnam rgyal rgya mtsho;'jam dpal dgyes pa'i rdo rje;'ju mi pham;མི་ཕམ་འཇམ་དབྱངས་རྣམ་རྒྱལ་རྒྱ་མཚོ་;འཇམ་དཔལ་དགྱེས་པའི་རྡོ་རྗེ་;འཇུ་མི་ཕམ་;mipham;theg pa chen po rgyud bla ma'i bstan bcos kyi mchan 'grel mi pham zhal lung;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཀྱི་མཆན་འགྲེལ་མི་ཕམ་ཞལ་ལུང་།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཀྱི་མཆན་འགྲེལ་མི་ཕམ་ཞལ་ལུང་།
Gampopa: dam chos yid bzhin gyi nor bu thar pa rin po che'i rgyan
One of Gampopa's most enduring works. It was one of the first "stages of the path" (lam rim) texts to be written by a Tibetan, after the genre was introduced by Atiśa through his famous composition Bodhipathapradīpa, The Stages of the Path to Enlightenment.
Dwags po thar rgyan;The Path;Kagyu;Gampopa;སྒམ་པོ་པ་;sgam po pa;dwags po lha rje;bsod nams rin chen;dwags po zla 'od gzhon nu;dwags po rin po che;དྭགས་པོ་ལྷ་རྗེ་;བསོད་ནམས་རིན་ཆེན་;དྭགས་པོ་ཟླ་འོད་གཞོན་ནུ་;དྭགས་པོ་རིན་པོ་ཆེ་;Jé Gampopa;Dakpo Rinpoche;Takpo Rinpoche;Je Dakpo Rinpoche;Je Takpo Rinpoche;Da'od Zhonnu;Dagpo Lhaje;The Physician from Dagpo;Nyamed Dakpo Rinpoche;The Incomparible Precious One from Dagpo;Ü-pa Tönpa;dam chos yid bzhin gyi nor bu thar pa rin po che'i rgyan;དམ་ཆོས་ཡིད་བཞིན་གྱི་ནོར་བུ་ཐར་པ་རིན་པོ་ཆེའི་རྒྱན།;དམ་ཆོས་ཡིད་བཞིན་གྱི་ནོར་བུ་ཐར་པ་རིན་པོ་ཆེའི་རྒྱན།
Sangpuwa Lodrö Tsungme: theg pa chen po rgyud bla ma'i bstan bcos kyi nges don gsal bar byed pa'i rin po che'i gron me
An extensive commentary on the Uttaratantra written by a contemporary of Dölpopa and Butön during the height of the debate over the definitive nature of the treatise and its teaching on buddha-nature. Lodrö Tsungme presents an interpretation of buddha-nature which is different from what is given by many masters of Sangphu including Ngok Loden Sherab. As his position are quite similar to what Longchenpa espoused later, the commentary was mistakenly attributed to Longchenpa by some Nyingma followers.
Theg pa chen po rgyud bla ma'i bstan bcos kyi nges don gsal bar byed pa'i rin po che'i gron me;Sangpuwa Lodrö Tsungme;གསང་ཕུ་བ་བློ་གྲོས་མཚུངས་མེད་;gsang phu ba blo gros mtshungs med;theg pa chen po rgyud bla ma'i bstan bcos kyi nges don gsal bar byed pa'i rin po che'i gron me;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཀྱི་ངེས་དོན་གསལ་བར་བྱེད་པའི་རིན་པོ་ཆེའི་སྒྲོན་མེ།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཀྱི་ངེས་དོན་གསལ་བར་བྱེད་པའི་རིན་པོ་ཆེའི་སྒྲོན་མེ།
Jamgön Kongtrul Lodrö Taye: phyir mi ldog pa seng ge'i nga ro
Jamgön Kongtrul's commentary on the Uttaratantra which, according to Brunnhölzl, draws heavily from Dölpopa's work on the same subject. Over the course of time since Kongtrul's passing at the dawn of the 20th century up until the present this text has become the primary commentary to the Uttaratantra used in the Kagyu tradition.
Theg pa chen po rgyud bla ma'i bstan bcos snying po'i don mngon sum lam gyi bshad pa srol dang sbyar ba'i rnam par 'grel ba phyir mi ldog pa seng ge'i nga ro;Kagyu;Ratnagotravibhāga Mahāyānottaratantraśāstra;Jamgön Kongtrul Lodrö Taye;འཇམ་མགོན་ཀོང་སྤྲུལ་;'jam mgon kong sprul;blo gros mtha' yas;yon tan rgya mtsho;'jam mgon chos kyi rgyal po;pad+ma gar dbang blo gros mtha' yas;pad+ma gar gyi dbang phyug rtsal;pad+ma gar dbang phrin las 'gro 'dul rtsal;བློ་གྲོས་མཐའ་ཡས་;ཡོན་ཏན་རྒྱ་མཚོ་;འཇམ་མགོན་ཆོས་ཀྱི་རྒྱལ་པོ་;པདྨ་གར་དབང་བློ་གྲོས་མཐའ་ཡས་;པདྨ་གར་གྱི་དབང་ཕྱུག་རྩལ་;པདྨ་གར་དབང་ཕྲིན་ལས་འགྲོ་འདུལ་རྩལ་;phyir mi ldog pa seng ge'i nga ro;ཕྱིར་མི་ལྡོག་པ་སེང་གེའི་ང་རོ།
Chomden Rikpai Raldri: theg pa chen po rgyud bla ma rgyan gyi me tog
A rather brief work that, as Tsering Wangchuk states, is "the earliest extant Tibetan commentary on the Uttaratantra that cites both tantric and sutric sources to corroborate the claims made in the treatise."
Theg pa chen po rgyud bla ma rgyan gyi me tog;Buddha-nature as Luminosity;Vajrayana;Zhentong;Chomden Rikpai Raldri;བཅོམ་ལྡན་རིག་པའི་རལ་གྲི་;bcom ldan rig pa'i ral gri;bcom ldan ral gri;bcom ldan rigs pa'i ral gri;rig ral;dar ma rgyal mtshan;བཅོམ་ལྡན་རལ་གྲི་;བཅོམ་ལྡན་རིགས་པའི་རལ་གྲི་;རིག་རལ་;དར་མ་རྒྱལ་མཚན་;Rikrel;bCom-ldan-ral-gri;theg pa chen po rgyud bla ma rgyan gyi me tog;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མ་རྒྱན་གྱི་མེ་ཏོག།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་ཏི་ཀ་རྒྱན་གྱི་མེ་ཏོག
An interlinear commentary on the Uttaratantra by the famed Khenpo Zhenga. It is one of a series of such works on the thirteen major treatises of Indian Mahāyāna Buddhism that became the basis for the curriculum at several major Tibetan monastic universities, such as those at Dzogchen and Dzongsar monasteries.
Theg pa chen po rgyud bla ma'i bstan bcos zhes bya ba'i mchan 'grel;Nyingma;Ratnagotravibhāga Mahāyānottaratantraśāstra;Khenpo Zhenga;གཞན་ཕན་ཆོས་ཀྱི་སྣང་བ་;gzhan phan chos kyi snang ba;mkhan po gzhan dga';rgya kong mkhan chen gzhan phan chos kyi snang ba;gzhan phan byams pa'i go cha;mkhas mchog gzhan phan snang ba;rdzogs chen mkhan rabs 19;rdzong sar mkhan rabs 01;མཁན་པོ་གཞན་དགའ་;རྒྱ་ཀོང་མཁན་ཆེན་གཞན་ཕན་ཆོས་ཀྱི་སྣང་བ་;གཞན་ཕན་བྱམས་པའི་གོ་ཆ་;མཁས་མཆོག་གཞན་ཕན་སྣང་བ་;རྫོགས་ཆེན་མཁན་རབས་༡༩་;རྫོང་སར་མཁན་རབས་༠༡་;Khenpo Shenga;theg pa chen po rgyud bla ma'i bstan bcos zhes bya ba'i mchan 'grel;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཞེས་བྱ་བའི་མཆན་འགྲེལ།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཞེས་བྱ་བའི་མཆན་འགྲེལ།
Kyotön Mönlam Tsultrim: sde snod bcud bsdus man ngag gi snying po
One of a series of short texts by the Kadam scholar Kyotön Mönlam Tsultrim, this was composed in Narthang at the behest of Sonam Dar, a descendent of Kyide Nyima Gön and at the request of Geshe Gönden Ö and Yönten Ö. The text contains concise lamrim instructions starting with (1) instruction on the contemplation on precious humanhood, impermanence and the law of cause and effect, and the practice of taking refuge for the inferior individuals, (2) contemplation of defects of cycle of existence, renunciation and non-self for those following the path of the hearers and solitary realisers for the middling individuals, and (3) finally the cultivation of bodhicitta and meditation on non-conceptuality and luminous nature of the mind which is free from all elaborations for superior individuals. This brief teaching underscores the importance of eradicating conceptual thoughts and abiding in the non-conceptual luminous nature of the mind.
Sde snod bcud bsdus man ngag gi snying po;Buddha-nature as Luminosity;Mahamudra;Kyotön Mönlam Tsultrim;སྐྱོ་སྟོན་སྨོན་ལམ་ཚུལ་ཁྲིམས་;skyo ston smon lam tshul khrims;sde snod bcud bsdus man ngag gi snying po;སྡེ་སྣོད་བཅུད་བསྡུས་མན་ངག་གི་སྙིང་པོ།;སྡེ་སྣོད་བཅུད་བསྡུས་ཀྱི་མན་ངག།
Kyotön Mönlam Tsultrim: chos nyid kyi lam khrid
One of a series of short texts by the Kadam scholar Kyotön Mönlam Tsultrim, which represent an intersection between the works of Maitreya, particularly the Ratnagotravibhāga and Dharmadharmatāvibhāga, and the practical instructions of Mahāmudrā, this text discusses the spiritual gene, the genesis of saṃsāra, the path to awakening and the nature of Buddhahood.
Chos nyid kyi lam khrid;Buddha-nature as Luminosity;Mahamudra;Kyotön Mönlam Tsultrim;སྐྱོ་སྟོན་སྨོན་ལམ་ཚུལ་ཁྲིམས་;skyo ston smon lam tshul khrims;chos nyid kyi lam khrid;ཆོས་ཉིད་ཀྱི་ལམ་ཁྲིད།;ཆོས་ཉིད་ཀྱི་ལམ་ཁྲིད།
Tāranātha: shes rab kyi pha rol tu phyin pa'i snying po'i mdo rnam par bshad pa sngon med legs bshad
In this commentary on the Heart Sūtra, Tāranātha starts with the discussion of the different forms of Perfection of Wisdom in relation to the nature of phenomena, the path to enlightenment, the resultant state, and the doctrinal teachings which discuss the topic. He cites Dignāga to claim that the true Perfection of Wisdom is the resultant wisdom of the buddhas. However, the most important point he underscores is that the ultimate message of all three Turning of the Wheels and the Heart Sūtra is the great other-emptiness. All conventional phenomena are primordially empty of their own nature but the ultimate nature is only empty of other conventional phenomena but not empty of its own nature. This, he argues, is the ultimate truth, the reality and the intent of all buddhas.
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.
Shes rab kyi pha rol tu phyin pa'i snying po'i mdo rnam par bshad pa sngon med legs bshad;Tāranātha;ཏཱ་ར་ནཱ་ཐ་;tA ra nA tha;kun dga' snying po;ཀུན་དགའ་སྙིང་པོ་;shes rab kyi pha rol tu phyin pa'i snying po'i mdo rnam par bshad pa sngon med legs bshad;ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་སྙིང་པོའི་མདོ་རྣམ་པར་བཤད་པ་སྔོན་མེད་ལེགས་བཤད།;ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་སྙིང་པོའི་མདོ་རྣམ་པར་བཤད་པ་སྔོན་མེད་ལེགས་བཤད།
Rendawa Zhönu Lodrö: rgyud bla ma'i don bsdus bde gshegs snying po'i don gsal
In this short work, the famous Sakya scholar Rendawa presents his interpretation of and positions on the main topics covered by the Ultimate Continuum. While summarising the text, he points out how buddha-nature is to be understood as the luminous nature of the mind, and not as an absolute nature separate from the luminous aspect of the mind. He argues that buddha-nature, which is present in all sentient beings, is endowed with the universal quality of luminosity of the mind but not with the specific enlightened qualities of the Buddha. Thus, employing the common hermeneutic tools of reference,་purpose and direct contradiction, he considered the teachings on buddha-nature to be provisional teachings, which are not to be taken literally.
The Summary of the Ultimate Continuum: Clarifying the Meaning of Buddha-Nature;Rendawa Zhönu Lodrö;རེད་མདའ་བ་གཞོན་ནུ་བློ་གྲོས་;red mda' ba gzhon nu blo gros;rgyud bla ma'i don bsdus bde gshegs snying po'i don gsal;རྒྱུད་བླ་མའི་དོན་བསྡུས་བདེ་གཤེགས་སྙིང་པོའི་དོན་གསལ།;རྒྱུད་བླའི་དོན་བསྡུས་སམ་བདེ་གཤེགས་སྙིང་པོའི་དོན་གསལ།
Rongtön Sheja Kunrik: rgyud bla ma'i sgom rim mi pham dgongs rgyan
This short text by Rongtön Sheja Kunrig contains instructions on how to put the topics contained in the Ultimate Continuum into actual practice. It is among the many practical instructions he has written pertaining to the classical texts which are widely studied in Tibetan scholarly centres. In the course of providing practical instructions, Rongtön makes clear his philosophical understanding of buddha-nature and his interpretation of the teachings on buddha-nature.
Rgyud bla ma'i sgom rim mi pham dgongs don;Rongtön Sheja Kunrik;རོང་སྟོན་ཤེས་བྱ་ཀུན་རིག་;rong ston shes bya kun rig;shAkya rgyal mtshan;smra ba'i seng+ge;shes bya kun gzigs;rong TI ka pa;shes rab 'od zer;ཤཱཀྱ་རྒྱལ་མཚན་;སྨྲ་བའི་སེངྒེ་;ཤེས་བྱ་ཀུན་གཟིགས་;རོང་ཊཱི་ཀ་པ་;ཤེས་རབ་འོད་ཟེར་;Rongtön Shéja Günsi;Rongton Sheja Kunrig;rgyud bla ma'i sgom rim mi pham dgongs rgyan;རྒྱུད་བླ་མའི་སྒོམ་རིམ་མི་ཕམ་དགོངས་རྒྱན།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་མན་ངག་སྒོམ་ཚུལ་གྱི་རིམ་པ་མི་ཕམ་དགོངས་རྒྱན།
Ngawang Tsoknyi Gyatso: kun mkhyen chen pos mdzad pa'i grub mtha'i rnam bzhag don gsal gyi 'grel ba phyogs lhung mun sel
This is a commentary by the Jonangpa scholar Ngawang Tsoknyi Gyatso on the treatise composed by Dolpopa entitled Illuminating the Topics of Tenet Systems. Dolpopa composed the treatise in verse for the Yuan emperor Toghon Temür, who invited Dolpopa to China but Dolpopa declined. Yet, he wrote the treatise for the emperor and he presents his theory of the Middle Way of Other-Emptiness. Ngawang Tsoknyi Gyatso provides a very clear and incisive commentary in prose for Dolpopa's verse text.
Kun mkhyen chen pos mdzad pa'i grub mtha'i rnam bzhag don gsal gyi 'grel ba phyogs lhung mun sel;Ngawang Tsoknyi Gyatso;ངག་དབང་ཚོགས་གཉིས་རྒྱ་མཚོ་;ngag dbang tshogs gnyis rgya mtsho;'dzam thang mkhan po tshogs gnyis rgya mtsho;tshogs gnyis rgya mtsho;འཛམ་ཐང་མཁན་པོ་ཚོགས་གཉིས་རྒྱ་མཚོ་;ཚོགས་གཉིས་རྒྱ་མཚོ་;kun mkhyen chen pos mdzad pa'i grub mtha'i rnam bzhag don gsal gyi 'grel ba phyogs lhung mun sel;ཀུན་མཁྱེན་ཆེན་པོས་མཛད་པའི་གྲུབ་མཐའི་རྣམ་བཞག་དོན་གསལ་གྱི་འགྲེལ་བ་ཕྱོགས་ལྷུང་མུན་སེལ།;ཀུན་མཁྱེན་ཆེན་པོས་མཛད་པའི་གྲུབ་མཐའི་རྣམ་བཞག་དོན་གསལ་གྱི་འགྲེལ་བ་ཕྱོགས་ལྷུང་མུན་སེལ།
Rigdzin Gödem: kun tu bzang po'i smon lam stobs po che
The Powerful Aspiration Prayer of Samantabhadra comes from the dGongs pa zang thal or Penetrating Intent cycle of Dzogchen teachings by Rigdzin Gödem. The prayer explains how saṃsāra and nirvāṇa emerge from the same ground of primordial reality through awareness and unawareness. The cognitive glitch of dualistic clinging and ego-grasping is explained to have led to the many afflictive emotions and the corresponding resultant states of rebirth. The prayers instructs practitioners to rest in the natural state of the mind without attachment or aversion. The prayer is very widely chanted in the Himalayan communities.
Kun tu bzang po'i smon lam stobs po che;Rigdzin Gödem;རིག་འཛིན་རྒོད་ཀྱི་ལྡེམ་འཕྲུ་ཅན་;rig 'dzin rgod kyi ldem 'phru can;rig 'dzin rgod ldem;rig 'dzin dngos grub rgyal mtshan;rdor brag rig 'dzin gcig pa;རིག་འཛིན་རྒོད་ལྡེམ་;རིག་འཛིན་དངོས་གྲུབ་རྒྱལ་མཚན་;རྡོར་བྲག་རིག་འཛིན་གཅིག་པ་;kun tu bzang po'i smon lam stobs po che;ཀུན་ཏུ་བཟང་པོའི་སྨོན་ལམ་སྟོབས་པོ་ཆེ།;ཀུན་ཏུ་བཟང་པོའི་སྨོན་ལམ་སྟོབས་པོ་ཆེ།
Longchen Rabjam Drime Özer: Rdzogs pa chen po sems nyid ngal gso'i 'grel pa shing rta chen po
In his Relaxation in the Nature of Mind and its auto-commentary the Great Chariot, Longchenpa deals with buddha-nature in the opening verse while paying homage to the ultimate truth, in chapter 9 while discussing the generation-stage- and completion-stage practices, and in chapter 10 on the topic of wisdom which comprehends the ground reality free from the two extremes. He presents buddha-nature as the ground maṇḍala, which forms the basis of temporary confusion, while at the same time being the uncontrived, unborn, unchanging nature of the mind to be realized on the path. Ordinary beings do not perceive this buddha-nature, but bodhisattvas on the stages see it partially and the buddhas see it fully. Longchenpa blends the sūtra presentation of buddha-nature with the esoteric exposition of the spontaneous primordial ground in the tantras. He uses terms such as essence, element, spiritual gene, innate mind, pristine wisdom, vajra mind, primordial ground, the ultimate, ground gnosis, sphere of reality, Middle Way, nondual truth, thatness, Perfection of Wisdom, etc., to refer to the same luminous nature of mind which is buddha-nature.
Rdzogs pa chen po sems nyid ngal gso'i 'grel pa shing rta chen po;Longchen Rabjam Drime Özer;ཀློང་ཆེན་རབ་འབྱམས་;klong chen rab 'byams;klong chen pa;dri med 'od zer;kun mkhyen klong chen rab 'byams;klong chen pa dri med 'od zer;ཀློང་ཆེན་པ་;དྲི་མེད་འོད་ཟེར་;ཀུན་མཁྱེན་ཀློང་ཆེན་རབ་འབྱམས་;ཀློང་ཆེན་པ་དྲི་མེད་འོད་ཟེར་;Kunkhyen Longchen Rabjam;longchenpa;drime özer;Drimé Özer;Longchenpa Drime Wozer;Rdzogs pa chen po sems nyid ngal gso'i 'grel pa shing rta chen po;རྫོགས་པ་ཆེན་པོ་སེམས་ཉིད་ངལ་གསོའི་འགྲེལ་པ་ཤིང་རྟ་ཆེན་པོ།;རྫོགས་པ་ཆེན་པོ་སེམས་ཉིད་ངལ་གསོའི་འགྲེལ་པ་ཤིང་རྟ་ཆེན་པོ།
Longchen Rabjam Drime Özer: yid bzhin mdzod kyi 'grel pa pad+ma dkar po
The root text of the Treasury of Wishfulfilling Jewel along with its auto-commentary the White Lotus make up one of the main books among the Seven Treasures of Longchenpa. In chapter 1 of his Treasury of Wishfulfilling Jewel, he expounds the theory of buddha-nature as the primordial ground from which both nirvāṇa and saṃsāra arise. In chapter 18 he discusses the abiding nature of reality, which is the ultimate truth, and presents the experiences of saṃsāra as temporary illusions arising from adventitious misconception. Buddha-nature is understood to be the empty, luminous nature of things which abides as the ontic reality in all sentient beings and is free from all fabrications. Using the terms from the sūtras teaching buddha-nature and the Ultimate Continuum, he characterizes buddha-nature as the ultimate pure, eternal, blissful self. He considers the teachings on buddha-nature which form part of the third wheel as definitive teachings, which expound the same ground nature presented in both the sūtra and tantra literature. In summary, he writes in the Treasury of Wishfulfilling Jewel:
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.Yid bzhin mdzod kyi 'grel pa pad+ma dkar po;Longchen Rabjam Drime Özer;ཀློང་ཆེན་རབ་འབྱམས་;klong chen rab 'byams;klong chen pa;dri med 'od zer;kun mkhyen klong chen rab 'byams;klong chen pa dri med 'od zer;ཀློང་ཆེན་པ་;དྲི་མེད་འོད་ཟེར་;ཀུན་མཁྱེན་ཀློང་ཆེན་རབ་འབྱམས་;ཀློང་ཆེན་པ་དྲི་མེད་འོད་ཟེར་;Kunkhyen Longchen Rabjam;longchenpa;drime özer;Drimé Özer;Longchenpa Drime Wozer;yid bzhin mdzod kyi 'grel pa pad+ma dkar po;ཡིད་བཞིན་མཛོད་ཀྱི་འགྲེལ་པ་པདྨ་དཀར་པོ།;ཡིད་བཞིན་རིན་པོ་ཆེའི་མཛོད་ཀྱི་འགྲེལ་པ་པདྨ་དཀར་པོ།
Longchen Rabjam Drime Özer: theg pa mtha' dag gi don gsal bar byed pa grub pa'i mtha' rin po che'i mdzod
This book is among the Seven Treasures Longchenpa composed. The Seven Treasures today represent the best Tibetan literary collection for the systemisation of the Dzogchen tradition. In his Treasury of Tenet Systems, Longchenpa carries a detailed exegesis of the buddha-nature in chapter 4 on the spiritual gene required for the practice of Mahāyāna path. He cites several sūtras and many critical verses from the Ultimate Continuum, on which he comments to make clear his interpretation of buddha-nature teachings. He considers buddhahood as being identical with buddha-nature latent in all sentient beings and argues that buddhahood is a result which is revealed rather than a fruit which is cultivated and produced. Thus, all qualities of the Buddha are primordially present in the nature of all sentient beings.
Grub mtha' mdzod;Longchen Rabjam Drime Özer;ཀློང་ཆེན་རབ་འབྱམས་;klong chen rab 'byams;klong chen pa;dri med 'od zer;kun mkhyen klong chen rab 'byams;klong chen pa dri med 'od zer;ཀློང་ཆེན་པ་;དྲི་མེད་འོད་ཟེར་;ཀུན་མཁྱེན་ཀློང་ཆེན་རབ་འབྱམས་;ཀློང་ཆེན་པ་དྲི་མེད་འོད་ཟེར་;Kunkhyen Longchen Rabjam;longchenpa;drime özer;Drimé Özer;Longchenpa Drime Wozer;theg pa mtha' dag gi don gsal bar byed pa grub pa'i mtha' rin po che'i mdzod;ཐེག་པ་མཐའ་དག་གི་དོན་གསལ་བར་བྱེད་པ་གྲུབ་པའི་མཐའ་རིན་པོ་ཆེའི་མཛོད།;གྲུབ་མཐའ་རིན་པོ་ཆེའི་མཛོད།
Vairocanarakṣita: Mahāyānottaratantraśāstraṭippaṇī
One of only two extant Sanskrit commentaries to the Uttaratantra, the other being the pith instruction composed by Sajjana. However, this work seems to have not been translated into Tibetan and thus it had little, if any, influence on the development of the Tibetan exegesis of the Uttaratantra.
Mahāyānottaratantraśāstraṭippaṇī;The doctrine of buddha-nature in Indian Buddhism;Vairocanarakṣita;བཻ་རོ་ཙ་ན་རཀྵི་ཏ་;bai ro tsa na rak+Shi ta;rgyud bla ma'i tshig don rnam par 'grel pa;རྒྱུད་བླ་མའི་ཚིག་དོན་རྣམ་པར་འགྲེལ་པ་;Mahāyānottaratantraśāstraṭippaṇī;महायानोत्तरतन्त्रशास्त्रटिप्पणी
Nāropa: Dṛṣṭisaṃkṣipta
A brief song on the view of Mahāmudrā attributed to the famed Indian master Nāropa.
Lta ba mdor bsdus pa;Mahamudra; Marpa Chökyi Lodrö;མར་པ་ཆོས་ཀྱི་བློ་གྲོས་;mar pa chos kyi blo gros;mar pa lo tsA ba;མར་པ་ལོ་ཙཱ་བ་;lta ba mdor bsdus pa;ལྟ་བ་མདོར་བསྡུས་པ།;Dṛṣṭisaṃkṣipta;ལྟ་བ་མདོར་བསྡུས་པ།
Tāranātha: sher snying gi tshig 'grel rmad du byung ba
Tāranātha presents an interpretation of the Heart Sūtra in accordance with his philosophical espousal of the other-emptiness in this short word-for-word commentary. At the very outset, he states in this commentary that the main referent of the term Perfection of Wisdom is buddha-nature, the non-dual wisdom which is the true nature of all phenomena. This, he argues, is not empty of its nature. The Heart Sūtra sufficiently makes it clear that the five skandhas and other conventional phenomena are empty of their nature, but not buddha-nature or the ultimate truth. ‘Form is emptiness’ indicates that form is utterly non-existent and empty. ‘Emptiness is form’ indicates that emptiness, which is the ultimate reality, is what appears as form to ordinary beings. ‘Emptiness is not other than form’ shows there is no emptiness which exists separately from form but reality qua emptiness is rather the true nature of form. ‘Form is not other than emptiness’ states there is no real form that is different from emptiness in the ultimate sense, because emptiness qua reality exists whereas form doesn’t.
Sher snying gi tshig 'grel;Tāranātha;ཏཱ་ར་ནཱ་ཐ་;tA ra nA tha;kun dga' snying po;ཀུན་དགའ་སྙིང་པོ་;sher snying gi tshig 'grel rmad du byung ba;ཤེར་སྙིང་གི་ཚིག་འགྲེལ་རྨད་དུ་བྱུང་བ།;ཤེར་སྙིང་གི་ཚིག་འགྲེལ་རྨད་དུ་བྱུང་བ།
Tāranātha: 'phags pa shes rab kyi pha rol tu phyin pa'i snying po'i dka' 'grel 'gran zla med pa'i rgyal po tshig le'ur byas pa
One of the Tāranātha's three commentaries on the Heart Sūtra, he presents the ultimate purport of the sūtras as being the ultimate other-emptiness. He comments on the sūtra and its transmission in verses, a very rare style for a work considered to be a commentary. Like his short word for word commentary and the detailed exegesis, this verse commentary explains the Heart Sūtra in accordance with the theories of other-emptiness. Tāranātha also claims he is unique in showing how the Heart Sūtra also captures the hidden themes of the eight topics discussed in some other longer versions of Perfection of Wisdom texts. The commentary was written when Tāranātha was 29 by Tibetan reckoning.
'phags ma shes rab kyi pha rol tu phyin pa'i snying po'i dka' 'grel 'gran zla med pa'i rgyal po tshig le'ur byas pa;Tāranātha;ཏཱ་ར་ནཱ་ཐ་;tA ra nA tha;kun dga' snying po;ཀུན་དགའ་སྙིང་པོ་;'phags pa shes rab kyi pha rol tu phyin pa'i snying po'i dka' 'grel 'gran zla med pa'i rgyal po tshig le'ur byas pa;འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་སྙིང་པོའི་དཀའ་འགྲེལ་འགྲན་ཟླ་མེད་པའི་རྒྱལ་པོ་ཚིག་ལེའུར་བྱས་པ།;འཕགས་མ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་སྙིང་པོའི་དཀའ་འགྲེལ་འགྲན་ཟླ་མེད་པའི་རྒྱལ་པོ་ཚིག་ལེའུར་བྱས་པ།
Śākya Chokden: lung rigs gnyis kyis phyag rgya chen po'i bzhed tshul la 'khrul pa sel ba'i bstan bcos zung 'jug gru chen
One of the three short texts on Mahāmudrā by Śākya Choden, this was written in response to a list of questions raised by a certain scholar named Karma Wangchuk Pel with regard to Sakya Paṇḍita’s critique of Neo-Mahāmudrā and Single White Remedy in his Distinguishing the Three Vows.
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.Lung rigs gnyis kyis phyag rgya chen po'i bzhed tshul la 'khrul pa sel ba'i bstan bcos zung 'jug gru chen;Mahamudra;Śākya Chokden;ཤཱཀྱ་མཆོག་ལྡན་;shAkya mchog ldan;lung rigs gnyis kyis phyag rgya chen po'i bzhed tshul la 'khrul pa sel ba'i bstan bcos zung 'jug gru chen;ལུང་རིགས་གཉིས་ཀྱིས་ཕྱག་རྒྱ་ཆེན་པོའི་བཞེད་ཚུལ་ལ་འཁྲུལ་པ་སེལ་བའི་བསྟན་བཅོས་ཟུང་འཇུག་གྲུ་ཆེན།;ལུང་རིགས་གཉིས་ཀྱིས་ཕྱག་རྒྱ་ཆེན་པོའི་བཞེད་ཚུལ་ལ་འཁྲུལ་པ་སེལ་བའི་བསྟན་བཅོས་ཟུང་འཇུག་གྲུ་ཆེན།
Śākya Chokden: phyag rgya chen po'i shan 'byed ces bya ba'i bstan bcos
The second work in Śākya Chokden's trilogy of short writings on Mahāmudra, he points out in this text a list of the five types of misinterpretation of the actual point of Mahāmudrā practice:
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་).Phyag rgya chen po'i shan 'byed ces bya ba'i bstan bcos;Mahamudra;Śākya Chokden;ཤཱཀྱ་མཆོག་ལྡན་;shAkya mchog ldan;phyag rgya chen po'i shan 'byed ces bya ba'i bstan bcos;ཕྱག་རྒྱ་ཆེན་པོའི་ཤན་འབྱེད་ཅེས་བྱ་བའི་བསྟན་བཅོས།;ཕྱག་རྒྱ་ཆེན་པོའི་ཤན་འབྱེད་ཅེས་བྱ་བའི་བསྟན་བཅོས།
Chapa Chökyi Senge: theg pa chen po rgyud bla ma'i bsdus don
This is an outline and synopsis of the Uttaratantra by Chapa, one of the early Kadam scholars of Sangpu Neutok Monastery.
Theg pa chen po rgyud bla ma'i bsdus don;Analytic Tradition;Chapa Chökyi Senge;ཕྱྭ་པ་ཆོས་ཀྱི་སེངྒེ་;phywa pa chos kyi seng+ge;cha pa chos kyi seng+ge;phya pa chos kyi seng+ge;gsang phu ne'u thog mkhan rabs 06;ཆ་པ་ཆོས་ཀྱི་སེངྒེ་;ཕྱ་པ་ཆོས་ཀྱི་སེངྒེ་;གསང་ཕུ་ནེའུ་ཐོག་མཁན་རབས་༠༦་;theg pa chen po rgyud bla ma'i bsdus don;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྡུས་དོན།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྡུས་དོན།
Śākya Chokden's commentary on the Guhyasamāja Tantra composed in 1504
Dpal gsang ba 'dus pa'i rnam bshad rin po che'i gter mdzod bdun pa;Sakya;Śākya Chokden;ཤཱཀྱ་མཆོག་ལྡན་;shAkya mchog ldan;dpal gsang ba 'dus pa'i rnam bshad rin po che'i gter mdzod bdun pa;དཔལ་གསང་བ་འདུས་པའི་རྣམ་བཤད་རིན་པོ་ཆེའི་གཏེར་མཛོད་བདུན་པ།;དཔལ་གསང་བ་འདུས་པའི་རྣམ་བཤད་རིན་པོ་ཆེའི་གཏེར་མཛོད་བདུན་པ།
Tāranātha: gzhan stong dbu ma'i rgyan
A polemical work defending the other-emptiness view of the Jonang tradition that addresses the criticism of this position by other Tibetan schools. This discursive text discusses the provisional or ultimate nature of the three turnings of the wheel of dharma, the position of Indian masters and philosophical schools, the intent of the Mahāyāna sūtras and the rebuts the criticism of other-emptiness by proponents of the self-emptiness theory in Tibet.
Gzhan stong dbu ma'i rgyan;Jonang;Zhentong;Tāranātha;ཏཱ་ར་ནཱ་ཐ་;tA ra nA tha;kun dga' snying po;ཀུན་དགའ་སྙིང་པོ་;gzhan stong dbu ma'i rgyan;གཞན་སྟོང་དབུ་མའི་རྒྱན།;གཞན་སྟོང་དབུ་མའི་རྒྱན།
Tāranātha: gzhan stong dbu ma'i rgyan gyi lung sbyor
A supplement to Tāranātha's Ornament of Madhyamaka of Other-Emptiness (Gzhan stong dbu ma'i brgyan) that focuses on the scriptural sources of the other-emptiness philosophy. The scriptural citations and reference which were barely mentioned or referred to in the Ornament of Madhyamaka of Other-Emptiness are quoted in full to substantiate the claims of the proponents of Other-Emptiness.
Gzhan stong dbu ma'i rgyan gyi lung sbyor;Jonang;Zhentong;Tāranātha;ཏཱ་ར་ནཱ་ཐ་;tA ra nA tha;kun dga' snying po;ཀུན་དགའ་སྙིང་པོ་;gzhan stong dbu ma'i rgyan gyi lung sbyor;གཞན་སྟོང་དབུ་མའི་རྒྱན་གྱི་ལུང་སྦྱོར།;གཞན་སྟོང་དབུ་མའི་རྒྱན་གྱི་ལུང་སྦྱོར།
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.
Gzhan stong snying po;Third Turning;Jonang;Zhentong;Meditative Tradition;Tāranātha;ཏཱ་ར་ནཱ་ཐ་;tA ra nA tha;kun dga' snying po;ཀུན་དགའ་སྙིང་པོ་;gzhan stong snying po;གཞན་སྟོང་སྙིང་པོ།;གཞན་སྟོང་སྙིང་པོ།
An expansive work on the Zhentong philosophy known as Great Madhyamaka in the Jonang Tradition.
Theg mchog shin tu rgyas pa'i dbu ma chen po rnam par nges pa;Jonang;Zhentong;Tāranātha;ཏཱ་ར་ནཱ་ཐ་;tA ra nA tha;kun dga' snying po;ཀུན་དགའ་སྙིང་པོ་;theg mchog shin tu rgyas pa'i dbu ma chen po rnam par nges pa;ཐེག་མཆོག་ཤིན་ཏུ་རྒྱས་པའི་དབུ་མ་ཆེན་པོ་རྣམ་པར་ངེས་པ།;ཐེག་མཆོག་ཤིན་ཏུ་རྒྱས་པའི་དབུ་མ་ཆེན་པོ་རྣམ་པར་ངེས་པ།
Nāgārjuna: Dharmadhātustava
Also known as the Dharmadhātustotra, it is a praise written in verse attributed to Nāgārjuna. A Sanskrit manuscript found in Tibet was recently published in 2015. However, before this it was only extant in Tibetan and Chinese translations, though fragments of this text were found to be quoted in other Sanskrit texts. It is notable as perhaps the only work of Nāgārjuna that takes a positivistic view of emptiness and the existence of wisdom, in this case represented by the dharmadhātu. In fact much of the language echoes descriptions of buddha-nature. Though modern scholarship has thus called the attribution of this text to Nāgārjuna into question based on its contents, Tibetan scholars have utilized the text as a support for works that promote or defend tathāgatagarbha and it is especially prominently featured in works on other-emptiness (gzhan stong) and Great Madhyamaka.
RKTST 10;Nāgārjuna;ཀླུ་སྒྲུབ་;klu sgrub;'phags pa klu sgrub;slob dpon chen po nA gardzu na;slob dpon klu sgrub;འཕགས་པ་ཀླུ་སྒྲུབ་;སློབ་དཔོན་ཆེན་པོ་ནཱ་གརྫུ་ན་;སློབ་དཔོན་ཀླུ་སྒྲུབ་;Ārya Nāgārjuna; Kṛṣṇapaṇḍita;Naktso Lotsāwa Tsultrim Gyalwa;ནག་འཚོ་ལོ་ཙཱ་བ་ཚུལ་ཁྲིམས་རྒྱལ་བ་;Nag 'tsho lo tsA ba tshul khrims rgyal ba;Dānapāla;chos kyi dbyings su bstod pa;ཆོས་ཀྱི་དབྱིངས་སུ་བསྟོད་པ།;Dharmadhātustava;讚法界頌;धर्मधातुस्तव;ཆོས་ཀྱི་དབྱིངས་སུ་བསྟོད་པ།
In Sanskrit, “Ornament of Realization”; a major scholastic treatise of the Mahāyāna, attributed to Maitreyanātha (c. 330 ce). Its full title is Abhisamayālaṃkāra-prajñāpāramitā upadeśa-śāstra (T. Shes rab kyi pha rol tu phyin pa'i man ngag gi bstan bcos mngon par rtogs pa'i rgyan) or “Treatise Setting Forth the Perfection of Wisdom called ‘Omament for Realization.’” In the Tibetan tradition, the Abhisamayālaṃkāra is counted among the five treatises of Maitreya (Byams chos sde lnga). The 273 verses of the Abhisamayālaṃkāra provide a schematic outline of the perfection of wisdom, or prajñāpāramitā, approach to enlightenment, specifically as delineated in the Pañcaviṃśati-sāhasrikā Prajñāpāramitā (“Perfection of Wisdom in Twenty-Five Thousand Lines”). This detailed delineation of the path is regarded as the “hidden teaching” of the prajñāpāramitā sūtras. Although hardly known in East Asian Buddhism (until the modern Chinese translation by Fazun), the work was widely studied in Tibet, where it continues to hold a central place in the monastic curricula of all the major sects. (Source: The Princeton Dictionary of Buddhism, p. 11)
Abhisamayālaṃkāra;Maitreya;byams chos sde lnga;Maitreya;བྱམས་པ་;byams pa;'phags pa byams pa;byams pa'i mgon po;mgon po byams pa;ma pham pa;འཕགས་པ་བྱམས་པ་;བྱམས་པའི་མགོན་པོ་;མགོན་པོ་བྱམས་པ་;མ་ཕམ་པ་;Ajita; Pal Gomi Chime;དཔལ་གོ་མི་འཆི་མེད;dpal go mi 'chi med;pan Di ta dpal go mi 'chi med;dpal btsun pa 'chi med;srigomiamar;Ngok Lotsāwa Loden Sherab;རྔོག་བློ་ལྡན་ཤེས་རབ་;rngog blo ldan shes rab;rngog lo tsA ba;lo chen blo ldan shes rab;blo ldan shes rab;རྔོག་ལོ་ཙཱ་བ་;ལོ་ཆེན་བློ་ལྡན་ཤེས་རབ་;Ngok Lotsāwa;Ngok Loden Sherab;Lochen Loden Sherab;Loden Sherab;shes rab kyi pha rol tu phyin pa'i man ngag gi bstan bcos mngon par rtogs pa'i rgyan zhes bya ba'i tshig le'ur byas pa;ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་མན་ངག་གི་བསྟན་བཅོས་མངོན་པར་རྟོགས་པའི་རྒྱན་ཞེས་བྱ་བའི་ཚིག་ལེའུར་བྱས་པ;Abhisamayālaṃkāranāmaprajñāpāramitopadeśaśāstrakārikā
The text, Instructions of Ḍākiṇīs entitled Validity of the True Word (བཀའ་ཡང་དག་པའི་ཚད་མ་ཞེས་བྱ་བ་མཁའ་འགྲོ་མའི་མན་ངག) is one of the primary sources for Mahāmudrā meditation and six yogas of Naropas passed down through the Kagyu tradition. In this text, one finds the six dharmas of Tilopa (ཏི་ལི་ཆོས་དྲུག་) which are fundamental techniques for meditation to cultivate single-pointed concentration and non-conceptuality, and account of the six yogas of Naropa in some detail. The text is said to be teachings received by Tilopa from Vajradhara and then passed down through Naropa and Marpa who translated it into Tibetan.
Bka' yang dag pa'i tshad ma zhes bya ba mkha' 'gro ma'i man ngag;Mahamudra;Tilopa;ཏི་ལོ་པ་;ti lo pa;tai lo pa;te lo pa; Marpa Chökyi Lodrö;མར་པ་ཆོས་ཀྱི་བློ་གྲོས་;mar pa chos kyi blo gros;mar pa lo tsA ba;མར་པ་ལོ་ཙཱ་བ་;bka' yang dag pa'i tshad ma zhes bya ba mkha' 'gro ma'i man ngag;བཀའ་ཡང་དག་པའི་ཚད་མ་ཞེས་བྱ་བ་མཁའ་འགྲོ་མའི་མན་ངག།;Ājñāsaṃyakpramāṇanāmaḍākinyupadeśa;བཀའ་ཡང་དག་པའི་ཚད་མ་ཞེས་བྱ་བ་མཁའ་འགྲོ་མའི་མན་ངག།
Jikten Gönpo: phyag rgya chen po lnga ldan rtogs pa'i mgur
Hymns on the Fivefold Path of Realization (Phyag rgya chen po lnga ldan rtogs pa'i mgur) by Jikten Gönpo.
Phyag rgya chen po lnga ldan rtogs pa'i mgur;Drikung Kagyu;Mahamudra;'bri gung skyob pa 'jig rten mgon po;Jikten Gönpo;འབྲི་གུང་སྐྱོབ་པ་འཇིག་རྟེན་མགོན་པོ་;'bri gung skyob pa 'jig rten mgon po;'jig rten mgon po;rin chen dpal;'jig rten gsum mgon;'bri gung gdan rabs 01;འཇིག་རྟེན་མགོན་པོ་;རིན་ཆེན་དཔལ་;འཇིག་རྟེན་གསུམ་མགོན་;འབྲི་གུང་གདན་རབས་༠༡་;phyag rgya chen po lnga ldan rtogs pa'i mgur;ཕྱག་རྒྱ་ཆེན་པོ་ལྔ་ལྡན་རྟོགས་པའི་མགུར།;ཕྱག་རྒྱ་ཆེན་པོ་ལྔ་ལྡན་རྟོགས་པའི་མགུར།
Maitrīpa: Tattvadaśaka
In this work of ten verses on true reality, Maitrīpa presents the luminous nature of reality which is beyond any duality and apprehension. The text underscores the non-abiding and luminous nature of reality and how the instructions of the master is crucial for realising the authentic nature of Madhyamaka. Through this, Maitrīpa rules out that the True Aspectarian and False Aspectarian traditions of the Mind Only school and the scholastic Mādhyamika which do not rely on direct pith instructions of the guru can realise the true nature of reality.
Tattvadaśaka;Mahamudra;Maitrīpa;མཻ་ཏྲི་པ་;mai tri pa;mnga' bdag mai tri pa;d+har+ma;gnyis med rdo rje;a wa d+hu ti pa;mai tri gup+ta;gnyis su med pa'i rdo rje;མངའ་བདག་མཻ་ཏྲི་པ་;དྷརྨ་;གཉིས་མེད་རྡོ་རྗེ་;ཨ་ཝ་དྷུ་ཏི་པ་;མཻ་ཏྲི་གུཔྟ་;གཉིས་སུ་མེད་པའི་རྡོ་རྗེ་;Advayavajra;Maitrīpāda;Maitrīgupta;Avadhūtipa;Avadhūtipāda;Maitreyanātha; de kho na nyid bcud pa;དེ་ཁོ་ན་ཉིད་བཅུ་པ།;Tattvadaśaka;तत्त्वदशक;དེ་ཁོ་ན་ཉིད་བཅུ་པ།
Mipam Gyatso: chos dang chos nyid rnam par 'byed pa'i tshig le'ur byas pa'i 'grel pa ye shes snang ba rnam 'byed
Mipam's commentary on the Dharmadharmatāvibhāga, 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.
Chos dang chos nyid rnam par 'byed pa'i tshig le'ur byas pa'i 'grel pa ye shes snang ba rnam 'byed;Mipam Gyatso;མི་ཕམ་རྒྱ་མཚོ་;mi pham rgya mtsho;mi pham 'jam dbyangs rnam rgyal rgya mtsho;'jam dpal dgyes pa'i rdo rje;'ju mi pham;མི་ཕམ་འཇམ་དབྱངས་རྣམ་རྒྱལ་རྒྱ་མཚོ་;འཇམ་དཔལ་དགྱེས་པའི་རྡོ་རྗེ་;འཇུ་མི་ཕམ་;mipham;chos dang chos nyid rnam par 'byed pa'i tshig le'ur byas pa'i 'grel pa ye shes snang ba rnam 'byed;ཆོས་དང་ཆོས་ཉིད་རྣམ་པར་འབྱེད་པའི་ཚིག་ལེའུར་བྱས་པའི་འགྲེལ་པ་ཡེ་ཤེས་སྣང་བ་རྣམ་འབྱེད།;ཆོས་དང་ཆོས་ཉིད་རྣམ་པར་འབྱེད་པའི་ཚིག་ལེའུར་བྱས་པའི་འགྲེལ་པ་ཡེ་ཤེས་སྣང་བ་རྣམ་འབྱེད།
Third Karmapa Rangjung Dorje: dbu ma chos dbyings bstod pa'i rnam par bshad pa
A commentary by the Third Karmapa on Nāgārjuna's Dharmadhātustava.
Dbu ma chos dbyings bstod pa'i rnam par bshad pa;Third Karmapa Rangjung Dorje;རང་བྱུང་རྡོ་རྗེ་;rang byung rdo rje;karma pa gsum pa;ཀརྨ་པ་གསུམ་པ་;Karmapa, 3rd;dbu ma chos dbyings bstod pa'i rnam par bshad pa;དབུ་མ་ཆོས་དབྱིངས་བསྟོད་པའི་རྣམ་པར་བཤད་པ།;དབུ་མ་ཆོས་དབྱིངས་བསྟོད་པའི་རྣམ་པར་བཤད་པ།
Wǒnch'ǔk: Gambhīrasaṃdhinirmocanasūtraṭīkā
Wǒnch'ǔk's commentary to the Saṃdhinirmocanasūtra was extremely popular in the Chinese outpost of Dunhuang, where Chos grub (Ch. Facheng; c. 755–849) translated it into Tibetan during the reign of King Ral pa can (r. 815–838). Only nine of the ten rolls of the commentary are still extant in Chinese; the full text is available only in its Tibetan translation, which the Tibetans know as the "Great Chinese Commentary" (Rgya nag gi 'grel chen) even though it was written by a Korean. (Source: "Wǒnch'ǔk." In The Princeton Dictionary of Buddhism, 996–97. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)
RKTST 3355;Wǒnch'ǔk; Gö Chödrub;འགོས་ཆོས་གྲུབ་;'gos chos grub;Facheng;'phags pa dgongs pa zab mo nges par 'grel pa'i mdo rgya cher 'grel pa;འཕགས་པ་དགོངས་པ་ཟབ་མོ་ངེས་པར་འགྲེལ་པའི་མདོ་རྒྱ་ཆེར་འགྲེལ་པ།;Gambhīrasaṃdhinirmocanasūtraṭīkā;आर्यगम्भीरसंधिनिर्मोचनसूत्रटीका;འཕགས་པ་དགོངས་པ་ཟབ་མོ་ངེས་པར་འགྲེལ་པའི་མདོ་རྒྱ་ཆེར་འགྲེལ་པ།
Theg pa chen po rgyud bla ma'i bsdus pa'i don;Sönam Gyaltsen;བསོད་ནམས་རྒྱལ་མཚན་;bsod nams rgyal mtshan;btsun pa bsod nams;bla ma dam pa bsod nams rgyal mtshan;sa skya pa bla ma dam pa bsod nams rgyal mtshan;nyi ma bde ba'i blo gros;sa skya khri 'dzin, 14;བཙུན་པ་བསོད་ནམས་;བླ་མ་དམ་པ་བསོད་ནམས་རྒྱལ་མཚན་;ས་སྐྱ་པ་བླ་མ་དམ་པ་བསོད་ནམས་རྒྱལ་མཚན་;ཉི་མ་བདེ་བའི་བློ་གྲོས་;ས་སྐྱ་ཁྲི་འཛིན་༡༤་;Lama Dampa Sönam Gyaltsen;Sakya Trizin, 14th;theg pa chen po rgyud bla ma'i bsdus pa'i don;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྡུས་པའི་དོན།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྡུས་པའི་དོན།
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.
Sdom gsum rab dbye;Debate(s);Provisional or definitive;Sakya;Sakya Paṇḍita;ས་སྐྱ་པཎྜི་ཏ་;sa skya paN+Di ta;kun dga' rgyal mtshan;sa skya paN+Di ta kun dga' rgyal mtshan;ཀུན་དགའ་རྒྱལ་མཚན་;ས་སྐྱ་པཎྜི་ཏ་ཀུན་དགའ་རྒྱལ་མཚན་;Sapaṇ;Sapen;Sapan;sdom gsum rab dbye;སྡོམ་གསུམ་རབ་དབྱེ།;སྡོམ་པ་གསུམ་གྱི་རབ་དུ་དབྱེ་བ་ཞེས་བྱ་བ།
Paṇchen Sönam Drakpa: rgyud bla ma'i dka' 'grel gnad kyi zla 'od
A commentary on the Ratnagotravibhāga called The Moonlight of the Crucial Points: A Commentary on the Difficult Aspects of the Uttaratantra.
Rgyud bla ma'i dka' 'grel gnad kyi zla 'od;Geluk;Paṇchen Sönam Drakpa;པཎ་ཆེན་བསོད་ནམས་གྲགས་པ་;paN chen bsod nams grags pa;rgyud bla ma'i dka' 'grel gnad kyi zla 'od;རྒྱུད་བླ་མའི་དཀའ་འགྲེལ་གནད་ཀྱི་ཟླ་འོད།;རྒྱུད་བླ་མའི་དཀའ་འགྲེལ་གནད་ཀྱི་ཟླ་འོད།
Rgyud bla ma'i 'grel pa Ti ka nyi 'od gsal ba;rgyud bla ma'i 'grel pa Ti ka nyi 'od gsal ba;རྒྱུད་བླ་མའི་འགྲེལ་པ་ཊི་ཀ་ཉི་འོད་གསལ་བ།;རྒྱུད་བླ་མའི་འགྲེལ་པ་ཊི་ཀ་ཉི་འོད་གསལ་བ།
Karma Könchok Zhönu: rgyud bla ma'i bsdus don rton pa bzhi ldan mkhas pa dga' byed
Synopsis of the Ultimate Continuum Possessing Four Reliances and Causing Delight to the Learned
Rgyud bla ma'i bsdus don rton pa bzhi ldan mkhas pa dga' byed;Karma Könchok Zhönu;ཀརྨ་དཀོན་མཆོག་གཞོན་ནུ་;karma dkon mchog gzhon nu;rgyud bla ma'i bsdus don rton pa bzhi ldan mkhas pa dga' byed;རྒྱུད་བླ་མའི་བསྡུས་དོན་རྟོན་པ་བཞི་ལྡན་མཁས་པ་དགའ་བྱེད།;རྒྱུད་བླ་མའི་བསྡུས་དོན་རྟོན་པ་བཞི་ལྡན་མཁས་པ་དགའ་བྱེད།
Karma Könchok Zhönu: rgyud bla ma'i 'grel pa rton pa bzhi ldan mkhas pa dga' byed
Commentary on the Ultimate Continuum Possessing Four Reliances and Causing Delight to the Learned
Rgyud bla ma'i 'grel pa rton pa bzhi ldan mkhas pa dga' byed;Karma Könchok Zhönu;ཀརྨ་དཀོན་མཆོག་གཞོན་ནུ་;karma dkon mchog gzhon nu;rgyud bla ma'i 'grel pa rton pa bzhi ldan mkhas pa dga' byed;རྒྱུད་བླ་མའི་འགྲེལ་པ་རྟོན་པ་བཞི་ལྡན་མཁས་པ་དགའ་བྱེད།;རྒྱུད་བླ་མའི་འགྲེལ་པ་རྟོན་པ་བཞི་ལྡན་མཁས་པ་དགའ་བྱེད།
This is a short treatise from the collection of bka' gdams gsung 'bum phyogs bsgrigs which was recently published containing books from Drepung Nechu library. Although the compilers attributed this work to Lochen Kyapchok Palzang, there is no colophon to confirm it. The work discusses the adamantine and luminous nature of Buddha-Nature.
Theg pa chen po rgyud bla ma'i 'grel pa dgongs pa nges gsal;Sönam Gyaltsen;བསོད་ནམས་རྒྱལ་མཚན་;bsod nams rgyal mtshan;btsun pa bsod nams;bla ma dam pa bsod nams rgyal mtshan;sa skya pa bla ma dam pa bsod nams rgyal mtshan;nyi ma bde ba'i blo gros;sa skya khri 'dzin, 14;བཙུན་པ་བསོད་ནམས་;བླ་མ་དམ་པ་བསོད་ནམས་རྒྱལ་མཚན་;ས་སྐྱ་པ་བླ་མ་དམ་པ་བསོད་ནམས་རྒྱལ་མཚན་;ཉི་མ་བདེ་བའི་བློ་གྲོས་;ས་སྐྱ་ཁྲི་འཛིན་༡༤་;Lama Dampa Sönam Gyaltsen;Sakya Trizin, 14th;theg pa chen po rgyud bla ma'i 'grel pa dgongs pa nges gsal;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་འགྲེལ་པ་དགོངས་པ་ངེས་གསལ།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་འགྲེལ་པ་དགོངས་པ་ངེས་གསལ།
Theg pa chen po rgyud bla ma'i zin bris byams mgon gyi dgongs pa phyin ci ma log pa;theg pa chen po rgyud bla ma'i zin bris byams mgon gyi dgongs pa phyin ci ma log pa;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་ཟིན་བྲིས་བྱམས་མགོན་དགོངས་པ་ཕྱིན་ཅི་མ་ལོག་པ།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་ཟིན་བྲིས་བྱམས་མགོན་དགོངས་པ་ཕྱིན་ཅི་མ་ལོག་པ།
This is a commentary on the Ultimate Continuum which was discovered in the Nechu library in Drepung monastery recently. Although the compilers of the bKa' gdams gsung 'bum phyogs bsgrigs have attributed this to Lochen Kyapchok Palzang, the commentary does not have the same outline as the one said to have been authored by him. It also presents interpretations which align with the interpretations of Gyaltsap. Thus, it is possible the commentary is by a later Geluk author but nothing can be confirmed as the book has no colophon.
Rgyud bla ma'i bstan bcos gsal byed;rgyud bla ma'i bstan bcos gsal byed;རྒྱུད་བླ་མའི་བསྟན་བཅོས་གསལ་བྱེད།;རྒྱུད་བླ་མའི་བསྟན་བཅོས་གསལ་བྱེད།
This text, published as part of the bka' gdams gsung 'bum phyogs bsgrigs, is attributed to Lochen Kyapchok Palzang. It was found in the Nechu Lhakhang library in Drepung monastery. However, the text does not have a colophon and the content points to an earlier author named Chöshe, who was a disciple of Zulphowa. Presenting an early version of other-emptiness, this treatise presents different topics of advanced meditation based on the Ultimate Continuum. At the end of the text, one finds an account of how the teachings were passed down from Maitrīpa to Kashmir and then through the Tsen contemplative lineage. The account is almost identical to the account found in Kyotön Monlam Tsultrim's work with minor variations.
Rgyud bla ma'i gsal byed bsam mi khyab pa'i yi ge;rgyud bla ma'i gsal byed bsam mi khyab pa'i yi ge;རྒྱུད་བླ་མའི་གསལ་བྱེད་བསམ་མི་ཁྱབ་པའི་ཡི་གེ།;བསྟན་བཅོས་རྒྱུད་བླ་མའི་གདམས་ངག་བསམ་མི་ཁྱབ་པའི་ཡི་གེ
Rgyud bla ma'i bstan bcos kyi 'grel mchan;rgyud bla ma'i bstan bcos kyi 'grel mchan;རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཀྱི་འགྲེལ་མཆན།;རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཀྱི་འགྲེལ་མཆན།
Chone Drakpa Shedrup: theg pa chen po rgyud bla ma'i don gyi snying po gsal byed kyi snang ba chen po
An articulate synopsis of the seven vajra points in the Ultimate Continuum based on mainstream Geluk interpretation. Chone Drakpa Shedrup makes a clear distinction between the naturally abiding spiritual and the developed spiritual gene identifying the former with the emptiness of the mind and the latter with spiritual qualities such as compassion, renunciation and mind of awakening.
Theg pa chen po rgyud bla ma'i don gyi snying po gsal byed kyi snang ba chen po;Chone Drakpa Shedrup;ཅོ་ནེ་གྲགས་པ་བཤད་སྒྲུབ་;co ne grags pa bshad sgrub;theg pa chen po rgyud bla ma'i don gyi snying po gsal byed kyi snang ba chen po;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་དོན་གྱི་སྙིང་པོ་གསལ་བྱེད་ཀྱི་སྣང་བ་ཆེན་པོ།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་དོན་གྱི་སྙིང་པོ་གསལ་བྱེད་ཀྱི་སྣང་བ་ཆེན་པོ།
Drakar Lobzang Palden Tenzin Nyendrak: rang stong dang gzhan stong gi khyad par cung zad brjod pa tshul gnyis rnam gsal lung rigs sgron me
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Rang stong dang gzhan stong gi khyad par cung zad brjod pa tshul gnyis rnam gsal lung rigs sgron me;Drakar Lobzang Palden Tenzin Nyendrak;བྲག་དཀར་བློ་བཟང་དཔལ་ལྡན་བསྟན་འཛིན་སྙན་གྲགས་;brag dkar blo bzang dpal ldan bstan 'dzin snyan grags;blo bzang dpal ldan;brag dkar sprul sku;བློ་བཟང་དཔལ་ལྡན་;བྲག་དཀར་སྤྲུལ་སྐུ་;rang stong dang gzhan stong gi khyad par cung zad brjod pa tshul gnyis rnam gsal lung rigs sgron me;རང་སྟོང་དང་གཞན་སྟོང་གི་ཁྱད་པར་ཅུང་ཟད་བརྗོད་པ་ཚུལ་གཉིས་རྣམ་གསལ་ལུང་རིགས་སྒྲོན་མེ།;རང་སྟོང་དང་གཞན་སྟོང་གི་ཁྱད་པར་ཅུང་ཟད་བརྗོད་པ་ཚུལ་གཉིས་རྣམ་གསལ་ལུང་རིགས་སྒྲོན་མེ།
A very clear commentary on the Ultimate Continuum by Taglung Choje according to the title page, the treatise presents a brief history of the teachings on the Ultimate Continuum and follows the meditative tradition from Tsen Khawoche. The authors also cites and critiques some Tibetan interpretations and is perhaps unique in arguing Dhammakāya pervades all phenomena and not just sentient beings.
Theg pa chen po rgyud bla ma'i zin bris tI kA;theg pa chen po rgyud bla ma'i zin bris tI kA;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་ཟིན་བྲིས་ཏཱི་ཀཱ།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་ཟིན་བྲིས་ཏཱི་ཀཱ།
Theg pa chen po rgyud bla ma'i bstan bcos kyi mchan 'grel;Lobzang Palden Tendzin Yargye;བློ་བཟང་དཔལ་ལྡན་བསྟན་འཛིན་ཡར་རྒྱས་;blo bzang dpal ldan bstan 'dzin yar rgyas;theg pa chen po rgyud bla ma'i bstan bcos kyi mchan 'grel;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཀྱི་མཆན་འགྲེལ།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཀྱི་མཆན་འགྲེལ།
Patrul Rinpoche: theg pa chen po'i bstan bcos rgyud bla ma'i sa bcad
A topical outline of the Ratnagotravibhāga written by the famed 19th century Nyingma scholar Paltrul Rinpoche, Orgyen Jigme Chökyi Wangpo.
Theg pa chen po'i bstan bcos rgyud bla ma'i sa bcad;Nyingma;Ratnagotravibhāga Mahāyānottaratantraśāstra;Patrul Rinpoche;དཔལ་སྤྲུལ་རིན་པོ་ཆེ་;dpal sprul rin po che;o rgyan 'jigs med chos kyi dbang po;dpal sprul 'jigs med chos kyi dbang po;rdza dpal sprul;ཨོ་རྒྱན་འཇིགས་མེད་ཆོས་ཀྱི་དབང་པོ་;དཔལ་སྤྲུལ་འཇིགས་མེད་ཆོས་ཀྱི་དབང་པོ་;རྫ་དཔལ་སྤྲུལ་;theg pa chen po'i bstan bcos rgyud bla ma'i sa bcad;ཐེག་པ་ཆེན་པོའི་བསྟན་བཅོས་རྒྱུད་བླ་མའི་ས་བཅད།;ཐེག་པ་ཆེན་པོའི་བསྟན་བཅོས་རྒྱུད་བླ་མའི་ས་བཅད།
A commentary on the Ultimate Continuum composed by the Gelukpa master Yeshe Gyatso in 1992 in Chentsa Mani temple in Qinghai province, this concise and clear work generally follows the interpretations of Gyaltsap Darma Rinchen.
Rgyud bla ma'i bsdus don rin chen sgron me;rgyud bla ma'i bsdus don rin chen sgron me;རྒྱུད་བླ་མའི་བསྡུས་དོན་རིན་ཆེན་སྒྲོན་མེ།;རྒྱུད་བླ་མའི་བསྡུས་དོན་རིན་ཆེན་སྒྲོན་མེ།
Dondrup Rinchen: rgyud bla ma'i 'grel ba rin po che'i snang ba
Composed by Dhondup Rinchen, the first teacher of Tsongkhapa, this clear and moderate-size commentary presents an interpretation of Buddha-Nature as reality which has latent qualities of the Buddha. Thus, Dhondup Rinchen's interpretations differs from the position held by his student Tsongkhapa and the latter's followers. He refutes the position held by earlier Tibetan scholars, which one finds later adopted by the Gelukpa tradition.
Rgyud bla ma'i 'grel ba rin po che'i snang ba;Dondrup Rinchen;དོན་གྲུབ་རིན་ཆེན་;don grub rin chen;rgyud bla ma'i 'grel ba rin po che'i snang ba;རྒྱུད་བླ་མའི་འགྲེལ་བ་རིན་པོ་ཆེའི་སྣང་བ།;རྒྱུད་བླ་མའི་འགྲེལ་བ་རིན་པོ་ཆེའི་སྣང་བ།
Mipam Gyatso: gzhan stong khas len seng ge'i nga ro
Mipam's other "lion's roar"—his Lion's Roar: Affirming Other Emptiness—shows the way he establishes an other-emptiness view that affirms the existence of the ultimate truth as not empty of its own essence.
(Source: Duckworth, Douglas. Jamgön Mipham: His Life and Teachings. Boston: Shambhala Publications, 2011: p 58.)
Gzhan stong khas len seng ge'i nga ro;Nyingma;Zhentong;Mipam Gyatso;མི་ཕམ་རྒྱ་མཚོ་;mi pham rgya mtsho;mi pham 'jam dbyangs rnam rgyal rgya mtsho;'jam dpal dgyes pa'i rdo rje;'ju mi pham;མི་ཕམ་འཇམ་དབྱངས་རྣམ་རྒྱལ་རྒྱ་མཚོ་;འཇམ་དཔལ་དགྱེས་པའི་རྡོ་རྗེ་;འཇུ་མི་ཕམ་;mipham;gzhan stong khas len seng ge'i nga ro;གཞན་སྟོང་ཁས་ལེན་སེང་གེའི་ང་རོ།;གཞན་སྟོང་ཁས་ལེན་སེང་གེའི་ང་རོ།
Muge Samten Gyatso: theg pa chen po rgyud bla ma'i bstan bcos kyi tshig 'grel thub bstan yar rgyas
A clear commentary on the Ultimate Continuum composed by the 20th century Gelukpa scholar Muge Samten at the request of Lobzang Tashi, it is based on the commentary by Gyaltsap Je. The work is incomplete due to the author's illness.
Theg pa chen po rgyud bla ma'i bstan bcos kyi tshig 'grel thub bstan yar rgyas;Muge Samten Gyatso;དམུ་དགེ་བསམ་གཏན་རྒྱ་མཚོ་;dmu dge bsam gtan rgya mtsho;theg pa chen po rgyud bla ma'i bstan bcos kyi tshig 'grel thub bstan yar rgyas;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཀྱི་ཚིག་འགྲེལ་ཐུབ་བསྟན་ཡར་རྒྱས།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཀྱི་ཚིག་འགྲེལ་ཐུབ་བསྟན་ཡར་རྒྱས།
Ganden Tripa Lodrö Tenpa: rgyud bla ma'i bstan bcos kyi rnam bshad bde gshegs snying po'i mdzes rgyan
A commentary on the Ratnagotravibhāga called Exegesis on the Ultimate Continuum Called the Ornament of Buddha-Nature.
Rgyud bla ma'i bstan bcos kyi rnam bshad bde gshegs snying po'i mdzes rgyan;Geluk;Ganden Tripa Lodrö Tenpa;དགའ་ལྡན་ཁྲི་པ་བློ་གྲོས་བརྟན་པ་;dga' ldan khri pa blo gros brtan pa;rgyud bla ma'i bstan bcos kyi rnam bshad bde gshegs snying po'i mdzes rgyan;རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཀྱི་རྣམ་བཤད་བདེ་གཤེགས་སྙིང་པོའི་མཛེས་རྒྱན།;རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཀྱི་རྣམ་བཤད་བདེ་གཤེགས་སྙིང་པོའི་མཛེས་རྒྱན།
This commentary is included in the fourth set of bKa' gdams gsung 'bum phyogs bsgrigs but the name of the author is partially erased and not clear. The author was a student of one Sonam Zangpo and Palden Gyaltsen and the commentary was written in Sakya. Using dialectical arguments, the author discusses the crucial points in the Ultimate Continuum to present a very clear interpretation of Buddha-Nature in the tradition of zhentong.
Theg pa chen po rgyud bla ma'i dka' gnad kyi mtha' dpyad mun sel;theg pa chen po rgyud bla ma'i dka' gnad kyi mtha' dpyad mun sel;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་དཀའ་གནད་ཀྱི་མཐའ་དཔྱད་མུན་སེལ།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་དཀའ་གནད་ཀྱི་མཐའ་དཔྱད་མུན་སེལ།
Theg pa chen po rgyud bla ma'i TIk+ka de nyid snang ba;theg pa chen po rgyud bla ma'i TIk+ka de nyid snang ba;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་ཊཱིཀྐ་དེ་ཉིད་སྣང་བ།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་ཊཱིཀྐ་དེ་ཉིད་སྣང་བ།
Troru Tsenam: theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel ba rigs khams bde gshegs snying po'i me long
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Theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel ba rigs khams bde gshegs snying po'i me long;Troru Tsenam;ཁྲོ་རུ་ཚེ་རྣམ་;khro ru tshe rnam;theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel ba rigs khams bde gshegs snying po'i me long;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཀྱི་འགྲེལ་བ་རིགས་ཁམས་བདེ་གཤེགས་སྙིང་པོའི་མེ་ལོང་།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཀྱི་འགྲེལ་བ་རིགས་ཁམས་བདེ་གཤེགས་སྙིང་པོའི་མེ་ལོང་།
Aśvaghoṣa: Mahāyānaśraddhotpādaśāstra
The Treatise on the Awakening of Faith According to the Mahāyāna is an immensely important treatise popular in all traditions of Buddhism in East Asia. It was written in China in the middle of the sixth century, heavily influenced by Indian Yogācāra and tathāgatagarbha teachings, providing a scriptural foundation for both buddha-nature theory and the doctrine of original enlightenment. The text synthesized tathāgatagarbha and ālayavijñāna theories to explain how the mind is the source for both enlightenment and ignorance. A relatively short text at just nine pages, it lucidly, if densely, explains important topics such as the nature of mind and consciousness and the threefold bodies of the Buddha, concluding with elegant meditation instructions. Although traditionally said to have been composed by Aśvaghoṣa and translated by Paramārtha, contemporary scholarly consensus has raised doubts about this attribution, and the text's authorship is typically said to be unknown.
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.
The Awakening of Faith in the Mahāyāna;History of buddha-nature in China;The doctrine of buddha-nature in Chinese Buddhism;Actualized Enlightenment;Original Enlightenment;Aśvaghoṣa;རྟ་དབྱངས་;rta dbyangs; Paramārtha;Śikṣānanda;ཏ་ཤེང་ཅི་ཟིན་ལུང་།(*ཐེག་པ་ཆེན་པོ་མོས་པ་བསྐྱེད་པའི་བསྟན་བཅོས།);Mahāyānaśraddhotpādaśāstra;大乗起信論;ཏ་ཤེང་ཅི་ཟིན་ལུང་(*ཐེག་པ་ཆེན་པོ་མོས་པ་བསྐྱེད་པའི་བསྟན་བཅོས།)
Ngawang Lodrö Drakpa: rgyu dang 'bras bu'i theg pa mchog gi gnas lugs zab mo'i don rnam par nges pa rje jo nang pa chen po'i ring lugs 'jigs med gdong lnga'i nga ro
Along with Dol po pa's Ri chos Nges don Rgya mtsho and Tāranātha’s Dbu ma Theg mchog Rab dbyed Brgyad, the Gzhan stong Chen mo comprises the third major textbook studied within the Gzhan stong Madhyamaka curriculum at major Jonang monastic universities, including 'Dzam thang Dgon pa, Bswe Dgon pa and Lcam mda' Dgon pa. For pedagogical reasons, and because of the structure of Mkhan po Blo grags' work, monks generally begin by studying sūtra gzhan stong separately from tantric gzhan stong in preparation for examining Dol po pa's synthetic masterpiece interweaving sūtra and tantra. In a coherent structure identical to the Ri chos, the Gzhan stong Chen mo presents gzhan stong philosophical thinking systematically in accord with the outline of ground (gzhi), path (lam) and fruition ('bras bu), treating sūtra gzhan stong within the main body of the text and tantric gzhan stong as an appendix.
Michael Sheehy, 2007.
Gzhan stong chen mo;gzhan stong;gzhi;Jonang;Ngawang Lodrö Drakpa;ངག་དབང་བློ་གྲོས་གྲགས་པ་;ngag dbang blo gros grags pa;'dzam thang mkhan po blo gros grags pa;mkhan po blo grags;blo gros grags pa;འཛམ་ཐང་མཁན་པོ་བློ་གྲོས་གྲགས་པ་;མཁན་པོ་བློ་གྲགས་;བློ་གྲོས་གྲགས་པ་;Dzamthang Khenpo Lodrö Drakpa;Khenpo Lodrak;rgyu dang 'bras bu'i theg pa mchog gi gnas lugs zab mo'i don rnam par nges pa rje jo nang pa chen po'i ring lugs 'jigs med gdong lnga'i nga ro;རྒྱུ་དང་འབྲས་བུའི་ཐེག་པ་མཆོག་གི་གནས་ལུགས་ཟབ་མོའི་དོན་རྣམ་པར་ངེས་པ་རྗེ་ཇོ་ནང་པ་ཆེན་པོའི་རིང་ལུགས་འཇིགས་མེད་གདོང་ལྔའི་ང་རོ།;རྒྱུ་དང་འབྲས་བུའི་ཐེག་པ་མཆོག་གི་གནས་ལུགས་ཟབ་མོའི་དོན་རྣམ་པར་ངེས་པ་རྗེ་ཇོ་ནང་པ་ཆེན་པོའི་རིང་ལུགས་འཇིགས་མེད་གདོང་ལྔའི་ང་རོ།
Zhangtön Sönam Drakpa: de bzhin gshegs pa'i snying po'i mdo'i 'grel pa snying po rab gsal
Perhaps the first and only Tibetan commentary on the Tathāgatagarbhasūtra, Zhangtön Sonam Drakpa interprets the sūtra according to theory of Other-emptiness and also carries out refutation of those who identity Buddha-Nature with store-consciousness and consider Buddha-Nature sūtras as provisional teachings.
De bzhin gshegs pa'i snying po'i mdo'i 'grel pa snying po rab gsal;Zhangtön Sönam Drakpa;ཞང་སྟོན་བསོད་ནམས་གྲགས་པ་;zhang ston bsod nams grags pa;zhang ston rgya bo bsod nams grags pa;zhang ston byang sems bsod nams grags pa;ཞང་སྟོན་རྒྱ་བོ་བསོད་ནམས་གྲགས་པ་;ཞང་སྟོན་བྱང་སེམས་བསོད་ནམས་གྲགས་པ་;de bzhin gshegs pa'i snying po'i mdo'i 'grel pa snying po rab gsal;དེ་བཞིན་གཤེགས་པའི་སྙིང་པོའི་མདོའི་འགྲེལ་པ་སྙིང་པོ་རབ་གསལ།;དེ་བཞིན་གཤེགས་པའི་སྙིང་པོའི་མདོའི་འགྲེལ་པ་སྙིང་པོ་རབ་གསལ།
Chos dbyings rnam par nges pa'i gter sgo brgya 'byed;Śākya Chokden;ཤཱཀྱ་མཆོག་ལྡན་;shAkya mchog ldan;chos dbyings rnam par nges pa'i gter sgo brgya 'byed;ཆོས་དབྱིངས་རྣམ་པར་ངེས་པའི་གཏེར་སྒོ་བརྒྱ་འབྱེད།;ཆོས་དབྱིངས་རྣམ་པར་ངེས་པའི་གཏེར་སྒོ་བརྒྱ་འབྱེད།
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).
Ri chos nges don rgya mtsho zhes bya ba mthar thug thun mong ma yin pa'i man ngag;Jonang;Dol po pa;zhentong;Dölpopa Sherab Gyaltsen;དོལ་པོ་པ་ཤེས་རབ་རྒྱལ་མཚན་;dol po pa shes rab rgyal mtshan;shes rab rgyal mtshan;shes rab mgon;rton pa bzhi ldan;ཤེས་རབ་རྒྱལ་མཚན་;ཤེས་རབ་མགོན་;རྟོན་པ་བཞི་ལྡན་;ri chos nges don rgya mtsho zhes bya ba mthar thug thun mong ma yin pa'i man ngag;རི་ཆོས་ངེས་དོན་རྒྱ་མཚོ་ཞེས་བྱ་བ་མཐར་ཐུག་ཐུན་མོང་མ་ཡིན་པའི་མན་ངག་;རི་ཆོས་ངེས་དོན་རྒྱ་མཚོ་ཞེས་བྱ་བ་མཐར་ཐུག་ཐུན་མོང་མ་ཡིན་པའི་མན་ངག
Kalkī Śrī Puṇḍarīka: vimalaprabhānāmamūlatantrānusāriṇīdvādaśasāhasrikālaghukālacakratantrarājaṭīkā
A crucial commentary to the Kālacakra Tantra purported to have been written by Kalkī Śrī Puṇḍarīka, the fabled Second King of Shambhala also known as Kulika Puṇḍarīka, though in the Tibetan tradition the work is sometimes attributed to the Bodhisattva Avalokiteśvara whom Puṇḍarīka was considered to be an emanation of. In the Tibetan tradition it is counted among the Three Cycles of Bodhisattva Commentaries (Sems 'grel skor gsum), which are a trilogy of canonical commentaries attributed to the transcendent Bodhisattvas Vajrapaṇi, Vajragarbha, and Avalokiteśvara on the Cakrasamvara, Hevajra, and Kālacakra Tantras, respectively.
Vimalaprabhā;Vajrayana;Kālacakra;Kalkī Śrī Puṇḍarīka;རིགས་ལྡན་པདྨ་དཀར་པོ་;rigs ldan pad+ma dkar po;rigs ldan gnyis pa pad+ma dkar po;རིགས་ལྡན་གཉིས་པ་པདྨ་དཀར་པོ་; Drogön Chögyal Pakpa;འགྲོ་མགོན་ཆོས་རྒྱལ་འཕགས་པ་;'gro mgon chos rgyal 'phags pa;'phags pa blo gros rgyal mtshan;chos rgyal 'phags pa;'gro mgon 'phags pa blo gros rgyal mtshan;blo gros rgyal mtshan;འཕགས་པ་བློ་གྲོས་རྒྱལ་མཚན་;Pakpa Lodro Gyaltsen;Chögyal Phagpa;Chögyal Phakpa;Chogyal Phagpa;Drogön Chögyal Phagpa;Drogon Chogyal Phagpa;Drogön Phagpa Lodrö Gyaltsen;Drogon Phagpa Lodro Gyaltsen;Shongton Dorje Gyaltsen;ཤོང་སྟོན་རྡོ་རྗེ་རྒྱལ་མཚན;shong ston rdo rje rgyal mtshan;shong ston lo tsA ba rdo rje rgyal mtshan;Zhang mdo sde dpal;Mdo sde dpal;Zhang ston Mdo sde dpal;bsdus pa'i rgyud kyi rgyal po dus kyi 'khor lo'i 'grel bshad rtsa ba'i rgyud kyi rjes su 'jug pa stong phrag bcu gnyis pa dri ma med pa'i 'od;བསྡུས་པའི་རྒྱུད་ཀྱི་རྒྱལ་པོ་དུས་ཀྱི་འཁོར་ལོའི་འགྲེལ་བཤད་རྩ་བའི་རྒྱུད་ཀྱི་རྗེས་སུ་འཇུག་པ་སྟོང་ཕྲག་བཅུ་གཉིས་པ་དྲི་མ་མེད་པའི་འོད;vimalaprabhānāmamūlatantrānusāriṇīdvādaśasāhasrikālaghukālacakratantrarājaṭīkā;དྲི་མ་མེད་པའི་འོད།
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)
RKTST 3359;byams chos sde lnga;Maitreya;Maitreya;བྱམས་པ་;byams pa;'phags pa byams pa;byams pa'i mgon po;mgon po byams pa;ma pham pa;འཕགས་པ་བྱམས་པ་;བྱམས་པའི་མགོན་པོ་;མགོན་པོ་བྱམས་པ་;མ་ཕམ་པ་;Ajita; Śākyasiṁha;Kawa Paltsek;སྐ་བ་དཔལ་བརྩེགས་;ska ba dpal brtsegs;lo tsA ba ska ba dpal brtsegs;ལོ་ཙཱ་བ་སྐ་བ་དཔལ་བརྩེགས་;Prabhākaramitra;theg pa chen po mdo sde'i rgyan zhes bya ba'i tshig le'ur byas pa;ཐེག་པ་ཆེན་པོ་མདོ་སྡེའི་རྒྱན་ཞེས་བྱ་བའི་ཚིག་ལེའུར་བྱས་པ།;Mahāyānasūtrālaṃkārakārikā;大乘莊嚴經論;महायानसूत्रालंकारकारिका;ཐེག་པ་ཆེན་པོ་མདོ་སྡེའི་རྒྱན།
Jikten Gönpo, Sherab Jungne: dam chos dgongs pa gcig pa
The primary text in the Drikung Kagyu tradition.
Dam chos dgongs pa gcig pa;Drikung Kagyu;Jikten Gönpo;འབྲི་གུང་སྐྱོབ་པ་འཇིག་རྟེན་མགོན་པོ་;'bri gung skyob pa 'jig rten mgon po;'jig rten mgon po;rin chen dpal;'jig rten gsum mgon;'bri gung gdan rabs 01;འཇིག་རྟེན་མགོན་པོ་;རིན་ཆེན་དཔལ་;འཇིག་རྟེན་གསུམ་མགོན་;འབྲི་གུང་གདན་རབས་༠༡་; Sherab Jungne;འབྲི་གུང་སྤྱན་སྔ་ཤེས་རབ་འབྱུང་གནས་;'bri gung spyan snga shes rab 'byung gnas;spyan snga shes rab 'byung gnas;'bri gung dbon shes rab 'byung gnas;'bri gung gling pa;dbon shes rab 'byung gnas;སྤྱན་སྔ་ཤེས་རབ་འབྱུང་གནས;འབྲི་གུང་དབོན་ཤེས་རབ་འབྱུང་གནས;འབྲི་གུང་གླིང་པ;དབོན་ཤེས་རབ་འབྱུང་གནས;dam chos dgongs pa gcig pa;དམ་ཆོས་དགོངས་པ་གཅིག་པ།;དམ་ཆོས་དགོངས་པ་གཅིག་པ།
Dölpopa Sherab Gyaltsen: bde gshegs snying po yon tan can gyi me long
Dölpopa's responds to arguments against the theory that buddha-nature has the qualities of the buddha latent in it. He uses scriptural citations and reasonings to argue that the unconditioned buddha-nature must possess the qualities of the Buddha.
Chos dbyings du ma ro gcig bde gshegs snying po'i yon tan can gyi mdo sde;Jonang;Dölpopa Sherab Gyaltsen;དོལ་པོ་པ་ཤེས་རབ་རྒྱལ་མཚན་;dol po pa shes rab rgyal mtshan;shes rab rgyal mtshan;shes rab mgon;rton pa bzhi ldan;ཤེས་རབ་རྒྱལ་མཚན་;ཤེས་རབ་མགོན་;རྟོན་པ་བཞི་ལྡན་;bde gshegs snying po yon tan can gyi me long;བདེ་གཤེགས་སྙིང་པོ་ཡོན་ཏན་ཅན་གྱི་མེ་ལོང་།;བདེ་གཤེགས་སྙིང་པོའི་ཡོན་ཏན་ཅན་གྱི་མེ་ལོང་།
Maitreya: Madhyāntavibhāgakārikā
In Sanskrit, “Differentiation of the Middle Way and the Extremes”; 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, it is one of the most important Yogācāra delineations of the three natures (trisvabhāva), especially as they figure in the path to enlightenment, where the obstacles created by the imaginary (parikalpita) are overcome ultimately by the antidote of the consummate (pariniṣpanna). The “middle way” exposed here is that of the Yogācāra, and is different from that of Nāgārjuna, although the names of the two extremes to be avoided—the extreme of permanence (śāśvatānta) and the extreme of annihilation (ucchedānta)—are the same. Here the extreme of permanence is the existence of external objects, the imaginary nature (parikalpitasvabhāva). The extreme of annihilation would seem to include Nāgārjuna’s emptiness of intrinsic nature (svabhāva). The middle way entails upholding the existence of consciousness (vijñāna) as the dependent nature (paratantrasvabhāva) and the existence of the consummate nature (pariniṣpannasvabhāva). The work is divided into five chapters, which consider the three natures, the various forms of obstruction to be abandoned on the path, the ultimate truth according to Yogācāra, the means of cultivating the antidotes to the defilements, and the activity of the Mahāyāna path. (Source: The Princeton Dictionary of Buddhism, p. 489)
RKTST 3360;byams chos sde lnga;Maitreya;བྱམས་པ་;byams pa;'phags pa byams pa;byams pa'i mgon po;mgon po byams pa;ma pham pa;འཕགས་པ་བྱམས་པ་;བྱམས་པའི་མགོན་པོ་;མགོན་པོ་བྱམས་པ་;མ་ཕམ་པ་;Ajita; Jinamitra;ཇིནམིཏྲ;slob dpon dzi na mi tra;Śīlendrabodhi;shi len+d+ra bo d+hi;tshul khrims dbang po byang chub;Yeshe De;ཡེ་ཤེས་སྡེ་;ye shes sde;sna nam ye shes sde;zhang ban+de ye shes sde;སྣ་ནམ་ཡེ་ཤེས་སྡེ་;ཞང་བནྡེ་ཡེ་ཤེས་སྡེ་;Xuanzang;Chen Hui (or Chen Yi);dbus dang mtha' rnam par 'byed pa'i tshig le'ur byas pa;དབུས་དང་མཐའ་རྣམ་པར་འབྱེད་པའི་ཚིག་ལེའུར་བྱས་པ།;Madhyāntavibhāgakārikā;辯中邊論頌;དབུས་དང་མཐའ་རྣམ་པར་འབྱེད་པའི་ཚིག་ལེའུར་བྱས་པ།
Maitreya: dharmadharmatāvibhāga
One of the Five Dharma Treatises of Maitreya (byams chos sde lnga). This work exists only in Tibetan translation, of which there are two versions: the Dharmadharmatāvibhāga (chos dang chos nyid rnam par 'byed pa) presented in prose, and the Dharmadharmatāvibhāgakārikā (chos dang chos nyid rnam par 'byed pa'i tshig le'ur byas pa) presented in verse.
"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)
RKTST 3361;byams chos sde lnga;Maitreya;Maitreya;བྱམས་པ་;byams pa;'phags pa byams pa;byams pa'i mgon po;mgon po byams pa;ma pham pa;འཕགས་པ་བྱམས་པ་;བྱམས་པའི་མགོན་པོ་;མགོན་པོ་བྱམས་པ་;མ་ཕམ་པ་;Ajita; Śāntibhadra;Badantabarma;Bharohamtung;Chiterwa;Hangdu Karpo;Mahākarunika;Tsaham Pandita Zhiwa Zangpo (zhi ba bzang po);Naktso Lotsāwa Tsultrim Gyalwa;ནག་འཚོ་ལོ་ཙཱ་བ་ཚུལ་ཁྲིམས་རྒྱལ་བ་;Nag 'tsho lo tsA ba tshul khrims rgyal ba;Mahājana;Lotsawa Senge Gyaltsen;ལོ་ཙཱ་བ་སེང་གེ་རྒྱལ་མཚན;lo tsA ba seng ge rgyal mtshan;sgra bsgyur gyi lo tsA ba seng ge rgyal mtshan;seng ge rgyal mtshan;chos dang chos nyid rnam par 'byed pa;ཆོས་དང་ཆོས་ཉིད་རྣམ་པར་འབྱེད་པ།;dharmadharmatāvibhāga;धर्मधर्मताविभाग;ཆོས་དང་ཆོས་ཉིད་རྣམ་འབྱེད།
Gö Lotsāwa Zhönu Pal: deb ther sngon po
The famous historical work by Gö Lotsawa Zhönu Pal (1392-1481), likely referenced by more scholars than any other single work. It was translated into English by G. Roerich with the help of Gendün Chöpel.
Deb ther sngon po;Gö Lotsāwa Zhönu Pal;འགོས་ལོ་ཙཱ་བ་གཞོན་ནུ་དཔལ་;'gos lo tsA ba gzhon nu dpal;yid bzang rtse ba;mgos lo tsA ba gzhon nu dpal;'gos lo tsā ba gzhon nu dpal;ཡིད་བཟང་རྩེ་བ་;མགོས་ལོ་ཙཱ་བ་གཞོན་ནུ་དཔལ་;deb ther sngon po;དེབ་ཐེར་སྔོན་པོ་;དེབ་ཐེར་སྔོན་པོ།
Dölpopa Sherab Gyaltsen: bka' bsdu bzhi pa'i don bstan rtsis chen po
The seminal work of Dölpopa often simply referred to as the Fourth Council. Structured around the notion of four eons drawn from the Kālacakra Tantra, it is one of the primary sources for Dölpopa's presentation of his other-emptiness (zhentong) philosophy.
Bka' bsdu bzhi pa'i don bstan rtsis chen po;gzhan stong;Jonang;Dölpopa Sherab Gyaltsen;དོལ་པོ་པ་ཤེས་རབ་རྒྱལ་མཚན་;dol po pa shes rab rgyal mtshan;shes rab rgyal mtshan;shes rab mgon;rton pa bzhi ldan;ཤེས་རབ་རྒྱལ་མཚན་;ཤེས་རབ་མགོན་;རྟོན་པ་བཞི་ལྡན་;bka' bsdu bzhi pa'i don bstan rtsis chen po;བཀའ་བསྡུ་བཞི་པའི་དོན་བསྟན་རྩིས་ཆེན་པོ།;བཀའ་བསྡུ་བཞི་པའི་དོན་བསྟན་རྩིས་ཆེན་པོ།
Dölpopa Sherab Gyaltsen: dpon byang ba'i phyag tu phul ba'i chos kyi shan 'byed
A lengthy polemical work by Dölpopa that addresses various disputed philosophical positions. Pön Jangpa sent Dolpopa some polemical writings with a measure of gold as gift asking him to send him response. In response, Dölpopa wrote this treatise explaining how self-emptiness as many Tibetan scholars understood is not the ultimate truth but buddha-nature endowed with buddha qualities is.
Dpon byang ba'i phyag tu phul ba'i chos kyi shan 'byed;gzhan stong;Jonang;Dölpopa Sherab Gyaltsen;དོལ་པོ་པ་ཤེས་རབ་རྒྱལ་མཚན་;dol po pa shes rab rgyal mtshan;shes rab rgyal mtshan;shes rab mgon;rton pa bzhi ldan;ཤེས་རབ་རྒྱལ་མཚན་;ཤེས་རབ་མགོན་;རྟོན་པ་བཞི་ལྡན་;dpon byang ba'i phyag tu phul ba'i chos kyi shan 'byed;དཔོན་བྱང་བའི་ཕྱག་ཏུ་ཕུལ་བའི་ཆོས་ཀྱི་ཤན་འབྱེད།;དཔོན་བྱང་པའི་ཕྱག་ཏུ་ཕུལ་བའི་ཆོས་ཀྱི་ཤན་འབྱེད་
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.
Theg mchog shin tu rgyas pa'i dbu ma chen po rnam par nges pa'i rnam bshad zin bris dbu phyogs legs pa;gzhan stong;Jonang;Kunga Yeshe Gyatso;ཀུན་དགའ་ཡེ་ཤེས་རྒྱ་མཚོ་;Kun dga' ye shes rgya mtsho;Rgyal tshab ye shes rgya mtsho;Rje drung ye shes rgya mtsho;རྒྱལ་ཚབ་ཡེ་ཤེས་རྒྱ་མཚོ་;རྗེ་དྲུང་ཡེ་ཤེས་རྒྱ་མཚོ་;theg mchog shin tu rgyas pa'i dbu ma chen po rnam par nges pa'i rnam bshad zin bris;ཐེག་མཆོག་ཤིན་ཏུ་རྒྱས་པའི་དབུ་མ་ཆེན་པོ་རྣམ་པར་ངེས་པའི་རྣམ་བཤད་ཟིན་བྲིས།;ཐེག་མཆོག་ཤིན་ཏུ་རྒྱས་པའི་དབུ་མ་ཆེན་པོ་རྣམ་པར་ངེས་པའི་རྣམ་བཤད་ཟིན་བྲིས།
Ngawang Lodrö Drakpa: phyi nang grub mtha'i rnam bzhag gi bsdus don blo gsal yid kyi rgyan bzang
A condensed presentation of the tenets of Buddhist and Non-Buddhist philosophical systems by a modern Jonang scholar. This treatise presents the main advocates, the main literary sources, the view or ground reality, the practice on the path and resultant states. The highest Buddhist tenet system, the Mādhyamika school, is divided into the rangtong or the self-emptiness sub-school and the zhentong or the other-emptiness sub-school.
Phyi nang grub mtha'i rnam bzhag gi bsdus don blo gsal yid kyi rgyan bzang;Jonang;Ngawang Lodrö Drakpa;ངག་དབང་བློ་གྲོས་གྲགས་པ་;ngag dbang blo gros grags pa;'dzam thang mkhan po blo gros grags pa;mkhan po blo grags;blo gros grags pa;འཛམ་ཐང་མཁན་པོ་བློ་གྲོས་གྲགས་པ་;མཁན་པོ་བློ་གྲགས་;བློ་གྲོས་གྲགས་པ་;Dzamthang Khenpo Lodrö Drakpa;Khenpo Lodrak;phyi nang grub mtha'i rnam bzhag gi bsdus don blo gsal yid kyi rgyan bzang;ཕྱི་ནང་གྲུབ་མཐའི་རྣམ་བཞག་གི་བསྡུས་དོན་བློ་གསལ་ཡིད་ཀྱི་རྒྱན་བཟང་།;ཕྱི་ནང་གྲུབ་མཐའི་རྣམ་བཞག་གི་བསྡུས་དོན་བློ་གསལ་ཡིད་ཀྱི་རྒྱན་བཟང་།
Tāranātha's history of the Kālacakra teachings.
Dpal dus kyi 'khor lo'i chos skor gyi byung khungs nyer mkho bsdus pa;Kālacakra;Tāranātha;ཏཱ་ར་ནཱ་ཐ་;tA ra nA tha;kun dga' snying po;ཀུན་དགའ་སྙིང་པོ་;dpal dus kyi 'khor lo'i chos skor gyi byung khungs nyer mkho bsdus pa;དཔལ་དུས་ཀྱི་འཁོར་ལོའི་ཆོས་སྐོར་གྱི་བྱུང་ཁུངས་ཉེར་མཁོ་བསྡུས་པ།;དཔལ་དུས་ཀྱི་འཁོར་ལོའི་ཆོས་སྐོར་གྱི་བྱུང་ཁུངས་ཉེར་མཁོ་བསྡུས་པ།
Rendawa Zhönu Lodrö: dpal dus kyi 'khor lo'i nges don gsal bar byed pa rin po che'i sgron ma
In the Jewel Lamp Illuminating the Definitive Meaning of the Glorious Kālacakra, Rendawa Zhönu Lodrö presents the content of Kālacakra tantra using the scheme of the causal continuum or the ground nature, the method continuum or the path, and the resultant continuum or the all pervading adamantine body of the Buddha. Though not a polemical work, he repeatedly refutes the position holding buddha-nature and resultant Buddha body to be identical, absolute and eternal. He provides a very clear and comprehensive presentation of the causal continuum through conventional and ultimate types of the ground nature, the method or path continuum by discussing the six limbs of yogic applications in Kālacakra, and the resultant state by discussing its nature, cause, duration, forms and qualities.
Dpal dus kyi 'khor lo'i nges don gsal bar byed pa rin po che'i sgron ma;Kālacakra;Sakya;Rendawa Zhönu Lodrö;རེད་མདའ་བ་གཞོན་ནུ་བློ་གྲོས་;red mda' ba gzhon nu blo gros;dpal dus kyi 'khor lo'i nges don gsal bar byed pa rin po che'i sgron ma;དཔལ་དུས་ཀྱི་འཁོར་ལོའི་ངེས་དོན་གསལ་བར་བྱེད་པ་རིན་པོ་ཆེའི་སྒྲོན་མ།;དཔལ་དུས་ཀྱི་འཁོར་ལོའི་ངེས་དོན་གསལ་བར་བྱེད་པ་རིན་པོ་ཆེའི་སྒྲོན་མ།
Śākya Chokden: phyag rgya chen po gsal bar byed pa'i bstan bcos tshangs pa'i 'khor los gzhan blo'i dregs pa nyams byed
In this book, Śākya Chokden seeks to explain the luminous nature of the mind which he says is also popularly given the name Mahāmudrā in Tibet (སེམས་ཀྱི་རང་བཞིན་འོད་གསལ་ལ།། ཕྱག་རྒྱ་ཆེན་པོའི་མཚན་གསོལ་ནས། །གངས་ཅན་ལྗོངས་སུ་ཆེར་གྲགས་པ། །དེ་ཉིད་མདོ་ཙམ་གསལ་བར་བྱ།།). In elucidating the Mahāmudrā advocated by Gampopa, he presents a detailed explanation of it by pointing out that the Mahāmudrā in this context is the luminous nature of the mind, which is common to all Mahāyāna traditions, and the one which is explicitly taught in the works of Maitreya, particularly in the Ultimate Continuum. This nature is totally obscured or tainted in the ground phase (གཞི་དུས་མ་དག་པ་), partially tainted or obscured at the path phase (ལམ་དུས་ཕྱོགས་གཅིག་དག་པ་) and fully purified at the fruition phase (འབྲས་དུས་ཐམས་ཅད་དག་པ་). He writes that the basic element of buddha nature is the ground to be purified, the stains to be removed are nine-fold perhaps referring to the nine analogies used to illustrate how buddha-nature is obscured by the afflictive emotions, the antidote which purifies is the discernment of buddha-nature and the final result the perfection of purity, self and bliss. A resemblance of the final result is already perceived on the Path of Seeing, and such experience of buddha nature is said to be the seeing of Mahāmudrā.
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.
Phyag rgya chen po gsal bar byed pa'i bstan bcos tshangs pa'i 'khor los gzhan blo'i dregs pa nyams byed;Mahamudra;Śākya Chokden;ཤཱཀྱ་མཆོག་ལྡན་;shAkya mchog ldan;phyag rgya chen po gsal bar byed pa'i bstan bcos tshangs pa'i 'khor los gzhan blo'i dregs pa nyams byed;ཕྱག་རྒྱ་ཆེན་པོ་གསལ་བར་བྱེད་པའི་བསྟན་བཅོས་ཚངས་པའི་འཁོར་ལོས་གཞན་བློའི་དྲེགས་པ་ཉམས་བྱེད།;ཕྱག་རྒྱ་ཆེན་པོ་གསལ་བར་བྱེད་པའི་བསྟན་བཅོས་ཚངས་པའི་འཁོར་ལོས་གཞན་བློའི་དྲེགས་པ་ཉམས་བྱེད།
Getse Mahāpaṇḍita Tsewang Chokdrup: nges don dbu ma chen po'i tshul rnam par nges pa'i gtam bde gshegs snying po'i rgyan
In this work on Great Madhyamaka, the Ornament of Sugatagarbha, Getse Mahāpaṇḍita discusses the different tenet systems and their brief history and aligns them to the three Turnings of the Wheel of Dharma. He delves into discussion of Madhyamaka and includes both traditions from Nāgārjuna and Asaṅga was Middle Way. He introduces the term coarse outer Middle Way (རགས་པ་ཕྱིའི་དབུ་མ་) to refer to the Mādhyamika tradition which focusses on emptiness as taught in the Perfection of Wisdom sūtras and the subtle inner Middle Way (ཕྲ་བ་ནང་གི་དབུ་མ་) to refer to the teachings on buddha-nature in the last Turning. Getse Mahāpaṇḍita underscores how buddha nature, the innate nature of the mind, or the self cognising awareness is the ultimate reality. He highlights the Great Madhyamaka of other-emptiness as the ultimate truth and identifies that with the final message of the Kālacakra, Mahāmudrā and Dzogchen teachings as well as the final intent of the great masters.
Nges don dbu ma chen po'i tshul rnam par nges pa'i gtam bde gshegs snying po'i rgyan;Great Madhyamaka;Getse Mahāpaṇḍita Tsewang Chokdrup;དགེ་རྩེ་མ་ཧཱ་པཎྡི་ཏ་ཚེ་དབང་མཆོག་གྲུབ་;Dge rtse ma hA paN+Di ta tshe dbang mchog grub;dge rtse paN chen 'gyur med tshe dbang mchog grub;kaH thog dge rtse paN+Di ta;kaH thog dge rtse ma ha paN+Di ta;'gyur med tshe dbang mchog grub;དགེ་རྩེ་པཎ་ཆེན་འགྱུར་མེད་ཚེ་དབང་མཆོག་གྲུབ་;ཀཿ་ཐོག་དགེ་རྩེ་པཎྜི་ཏ་;ཀཿ་ཐོག་དགེ་རྩེ་མ་ཧ་པཎྜི་ཏ་;འགྱུར་མེད་ཚེ་དབང་མཆོག་གྲུབ་;Getse Panchen Gyurme Tsewang Chogdrup;Katok Getse Pandita;Katok Getse Mahapandita;Gyurme Tsewang Chokdrup;nges don dbu ma chen po'i tshul rnam par nges pa'i gtam bde gshegs snying po'i rgyan;ངེས་དོན་དབུ་མ་ཆེན་པོའི་ཚུལ་རྣམ་པར་ངེས་པའི་གཏམ་བདེ་གཤེགས་སྙིང་པོའི་རྒྱན།;ངེས་དོན་དབུ་མ་ཆེན་པོའི་ཚུལ་རྣམ་པར་ངེས་པའི་གཏམ་བདེ་གཤེགས་སྙིང་པོའི་རྒྱན།
Third Karmapa Rangjung Dorje: zab mo nang don
Rang byung's most famous, and perhaps most difficult work is yet another verse text, his Zab mo nang don, on the Anuttarayogatantras. This eleven-chapter work is thirty-two folios in length. According to a colophon provided by Kong sprul, it was written in the Water Male Dog year, 1322, at Bde chen steng. The colophons to the present redactions say only that it was written in the Dog Year. (Source: Schaeffer, K., The Enlightened Heart of Buddhahood, p. 16)
Zab mo nang don;Karma Kagyu;Vajrayana;Third Karmapa Rangjung Dorje;རང་བྱུང་རྡོ་རྗེ་;rang byung rdo rje;karma pa gsum pa;ཀརྨ་པ་གསུམ་པ་;Karmapa, 3rd;zab mo nang don;ཟབ་མོ་ནང་དོན།;ཟབ་མོ་ནང་གི་དོན།
Jamgön Kongtrul Lodrö Taye: shes bya kun la khyab pa'i mdzod
In Tibetan religious literature, its ten books stand out as a unique masterpiece embodying the entire range of Buddhist teachings as they were preserved in Tibet. In his monumental work, Jamgön Kongtrul presents an encyclopedic account of the major lines of thought and practice that comprise Tibetan Buddhism. (source: Tsadra Foundation's Treasury of Knowledge Series)
Shes bya kun la khyab pa'i mdzod;'jam mgon kong sprul;Jamgön Kongtrul Lodrö Taye;འཇམ་མགོན་ཀོང་སྤྲུལ་;'jam mgon kong sprul;blo gros mtha' yas;yon tan rgya mtsho;'jam mgon chos kyi rgyal po;pad+ma gar dbang blo gros mtha' yas;pad+ma gar gyi dbang phyug rtsal;pad+ma gar dbang phrin las 'gro 'dul rtsal;བློ་གྲོས་མཐའ་ཡས་;ཡོན་ཏན་རྒྱ་མཚོ་;འཇམ་མགོན་ཆོས་ཀྱི་རྒྱལ་པོ་;པདྨ་གར་དབང་བློ་གྲོས་མཐའ་ཡས་;པདྨ་གར་གྱི་དབང་ཕྱུག་རྩལ་;པདྨ་གར་དབང་ཕྲིན་ལས་འགྲོ་འདུལ་རྩལ་;Jamgön Kongtrul Lodrö Taye;འཇམ་མགོན་ཀོང་སྤྲུལ་;'jam mgon kong sprul;blo gros mtha' yas;yon tan rgya mtsho;'jam mgon chos kyi rgyal po;pad+ma gar dbang blo gros mtha' yas;pad+ma gar gyi dbang phyug rtsal;pad+ma gar dbang phrin las 'gro 'dul rtsal;བློ་གྲོས་མཐའ་ཡས་;ཡོན་ཏན་རྒྱ་མཚོ་;འཇམ་མགོན་ཆོས་ཀྱི་རྒྱལ་པོ་;པདྨ་གར་དབང་བློ་གྲོས་མཐའ་ཡས་;པདྨ་གར་གྱི་དབང་ཕྱུག་རྩལ་;པདྨ་གར་དབང་ཕྲིན་ལས་འགྲོ་འདུལ་རྩལ་;shes bya kun la khyab pa'i mdzod;ཤེས་བྱ་ཀུན་ལ་ཁྱབ་པའི་མཛོད།;ཤེས་བྱ་ཀུན་ལ་ཁྱབ་པའི་མཛོད།
Tsele Natsok Rangdrol: nges don gyi lta sgom nyams su len tshul ji lta bar ston pa rdo rje'i mdo 'dzin
An overview of the views of Dzogchen, Mahāmudrā, and Madhyamaka and the methods of applying them in practice, with particular attention given to the ways in which these three converge.
Nges don gyi lta sgom nyams su len tshul ji lta bar ston pa rdo rje'i mdo 'dzin;Tsele Natsok Rangdrol;རྩེ་ལེ་སྣ་ཚོགས་རང་གྲོལ་;rtse le sna tshogs rang grol;nges don gyi lta sgom nyams su len tshul ji lta bar ston pa rdo rje'i mdo 'dzin;ངེས་དོན་གྱི་ལྟ་སྒོམ་ཉམས་སུ་ལེན་ཚུལ་ཇི་ལྟ་བར་སྟོན་པ་རྡོ་རྗེའི་མདོ་འཛིན།;ངེས་དོན་གྱི་ལྟ་སྒོམ་ཉམས་སུ་ལེན་ཚུལ་ཇི་ལྟ་བར་སྟོན་པ་རྡོ་རྗེའི་མདོ་འཛིན།
Layakpa Jangchub Ngödrup: mnyam med dwags po'i chos bzhir grags pa'i gzhung gi 'grel pa snying po gsal ba'i rgyan
A detailed commentary on Gampopa's Four Dharmas (chos bzhi) instruction for fundamental Buddhist practice. The root verses containing the four dharma of Gampopa were written by his learned student from Laya, Jangchub Ngödup exactly according to how Gampopa taught, and the extensive commentary containing a rich array of citations and arguments was authored by Jangchub Ngödup himself. The topic four dharmas of Gampopa refers to the four points of making dharma practice a genuine dharma practice, making dharma progress on the path, dispelling confusion on the path, and see confusion as pristine wisdom.
Mnyam med dwags po'i chos bzhir grags pa'i gzhung gi 'grel pa snying po gsal ba'i rgyan;Kagyu;Sgam po pa;Layakpa Jangchub Ngödrup;ལ་ཡག་པ་བྱང་ཆུབ་དངོས་གྲུབ་;la yag pa byang chub dngos grub;lho la yag pa;la yag jo sras;ལྷོ་ལ་ཡག་པ་;ལ་ཡག་ཇོ་སྲས་;mnyam med dwags po'i chos bzhir grags pa'i gzhung gi 'grel pa snying po gsal ba'i rgyan;མཉམ་མེད་དྭགས་པོའི་ཆོས་བཞིར་གྲགས་པའི་གཞུང་གི་འགྲེལ་པ་སྙིང་པོ་གསལ་བའི་རྒྱན།;མཉམ་མེད་དྭགས་པོའི་ཆོས་བཞིར་གྲགས་པའི་གཞུང་གི་འགྲེལ་པ་སྙིང་པོ་གསལ་བའི་རྒྱན།
These are teachings delivered by Drikung Kagyu master Jikten Sumgön that includes an account of the twelve great events of the buddha and the detailed explanation of the three turnings of the wheel of dharma and written down by his student Onge. The text also contains a praise of the Ultimate Continuum as containing the gist of the third wheel.
Chos kyi 'khor lo legs par gtan la phab pa theg pa chen po'i tshul 'ong ges zhus pa;Drikung Kagyu;'bri gung skyob pa 'jig rten mgon po;Jikten Gönpo;འབྲི་གུང་སྐྱོབ་པ་འཇིག་རྟེན་མགོན་པོ་;'bri gung skyob pa 'jig rten mgon po;'jig rten mgon po;rin chen dpal;'jig rten gsum mgon;'bri gung gdan rabs 01;འཇིག་རྟེན་མགོན་པོ་;རིན་ཆེན་དཔལ་;འཇིག་རྟེན་གསུམ་མགོན་;འབྲི་གུང་གདན་རབས་༠༡་;chos kyi 'khor lo legs par gtan la phab pa theg pa chen po'i tshul 'ong ges zhus pa;ཆོས་ཀྱི་འཁོར་ལོ་ལེགས་པར་གཏན་ལ་ཕབ་པ་ཐེག་པ་ཆེན་པོའི་ཚུལ་འོང་གེས་ཞུས་པ།;ཆོས་ཀྱི་འཁོར་ལོ་ལེགས་པར་གཏན་ལ་ཕབ་པ་ཐེག་པ་ཆེན་པོའི་ཚུལ་འོང་གེས་ཞུས་པ།
Khenpo Gangshar: zab lam khrid kyi man ngag 'phrad tshad rang grol
Thrangu Rinpoche met Khenpo Gangshar in the summer of 1957 when Khenpo Gangshar went to Thrangu Monastery in eastern Tibet. While there, Khenpo Gangshar gave these instructions, which are a distillation of the essential points ofthe practices of both mahamudra and dzogchen. Later they were written down, first in a very short form and then as the slightly longer text known as "Naturally Liberating Whatever You Meet." What makes them so beneficial for our time is that Khenpo Gangshar presents them in a way that is easy for anyone to understand and put into practice. (Source: Vivid Awareness, Translator's Introduction, pp. IX-X)
Zab lam khrid kyi man ngag 'phrad tshad rang grol;Dzogchen;Mahamudra;Khenpo Gangshar;མཁན་པོ་གང་ཤར་;mkhan po gang shar;gang shar dbang po;gang shar dbang po 'jigs med phyogs las rnam rgyal;གང་ཤར་དབང་པོ་འཇིགས་མེད་ཕྱོགས་ལས་རྣམ་རྒྱལ་;གང་ཤར་རང་གྲོལ་དབང་པོ་;Khenpo Gangshar Wangpo;Khenpo Gangshar Rangdrol Wangpo;zab lam khrid kyi man ngag 'phrad tshad rang grol;ཟབ་ལམ་ཁྲིད་ཀྱི་མན་ངག་འཕྲད་ཚད་རང་གྲོལ།;ཟབ་ལམ་ཁྲིད་ཀྱི་མན་ངག་འཕྲད་ཚད་རང་གྲོལ།
Eighth Karmapa Mikyö Dorje: dbu ma la 'jug pa'i rnam bshad dpal ldan dus gsum mkhyen pa'i zhal lung dwags brgyud grub pa'i shing rta
The Eighth Karmapa's commentary on Candrakīrti's Madhyamakāvatāra (Entry into the Middle Way), presented as the oral instructions of the First Karmapa, Dusum Khyenpa. This extensive commentary covers the transmission of the teachings of Middle Way to Tibet, polemical discussions on the difference between Middle Way in sūtra and mantra traditions and the proper commentary on the root verses. The author also comments on Candrakīrti's interpretation of buddha-nature teachings as provisional.
Dbu ma la 'jug pa'i rnam bshad dpal ldan dus gsum mkhyen pa'i zhal lung dwags brgyud grub pa'i shing rta;Madhyamaka;Karmapa, 1st;Eighth Karmapa Mikyö Dorje;མི་བསྐྱོད་རྡོ་རྗེ་;mi bskyod rdo rje;karma pa brgyad pa;chos kyi grags pa dpal bzang po;ཀརྨ་པ་བརྒྱད་པ་;ཆོས་ཀྱི་གྲགས་པ་དཔལ་བཟང་པོ་;Karmapa, 8th; dbu ma la 'jug pa'i rnam bshad dpal ldan dus gsum mkhyen pa'i zhal lung dwags brgyud grub pa'i shing rta;དབུ་མ་ལ་འཇུག་པའི་རྣམ་བཤད་དཔལ་ལྡན་དུས་གསུམ་མཁྱེན་པའི་ཞལ་ལུང་དྭགས་བརྒྱུད་གྲུབ་པ་ཤིང་རྟ།;དབུ་མ་ལ་འཇུག་པའི་རྣམ་བཤད་དཔལ་ལྡན་དུས་གསུམ་མཁྱེན་པའི་ཞལ་ལུང་དྭགས་བརྒྱུད་གྲུབ་པ་ཤིང་རྟ།
Ngok Lotsāwa Loden Sherab: springs yig bdud rtsi'i thig le
Instruction by Ngok Lotsāwa Loden Sherab written as a letter of advice on Buddhist practice framed as a formal correspondence to one Gatön Sherab Drak and other monks. Ngok Lotsāwa covers many topics in his advice from thinking of death and impermanence, cultivating enthusiasm, compassion, bodhicitta, etc., following the discipline and good teacher to cultivating the crop of Buddha's qualities having moistened the seed of buddha-nature by the rain of learning coming from the cloud of one's master. He advises monks to follow the words of Nāgārjuna and understand the notion of emptiness beyond existence and non-existence.
Springs yig bdud rtsi'i thig le;Ngok Tradition;Ngok Lotsāwa Loden Sherab;རྔོག་བློ་ལྡན་ཤེས་རབ་;rngog blo ldan shes rab;rngog lo tsA ba;lo chen blo ldan shes rab;blo ldan shes rab;རྔོག་ལོ་ཙཱ་བ་;ལོ་ཆེན་བློ་ལྡན་ཤེས་རབ་;Ngok Lotsāwa;Ngok Loden Sherab;Lochen Loden Sherab;Loden Sherab;springs yig bdud rtsi'i thig le;སྤྲིངས་ཡིག་བདུད་རྩིའི་ཐིག་ལེ།;སྤྲིངས་ཡིག་བདུད་རྩིའི་ཐིག་ལེ།
Śākya Chokden: sangs rgyas kyi snying po'i rnam bshad mdo rgyud snying po
Śākya Chokden on buddha-nature. This text is a section of a more expansive work on the Ratnagotravibhāga, titled the rgyud bla ma'i rnam bshad sngon med nyi ma sogs chos tshan bzhi.
Sangs rgyas kyi snying po'i rnam bshad mdo rgyud snying po;The doctrine of buddha-nature in Tibetan Buddhism;Sakya;Śākya Chokden;ཤཱཀྱ་མཆོག་ལྡན་;shAkya mchog ldan;sangs rgyas kyi snying po'i rnam bshad mdo rgyud snying po;སངས་རྒྱས་ཀྱི་སྙིང་པོའི་རྣམ་བཤད་མདོ་རྒྱུད་སྙིང་པོ།;སངས་རྒྱས་ཀྱི་སྙིང་པོའི་རྣམ་བཤད་མདོ་རྒྱུད་སྙིང་པོ།
Śākya Chokden: dbu ma'i byung tshul rnam par bshad pa'i gtam yid bzhin lhun po zhes bya ba'i bstan bcos
A history of the Madhyamaka philosophy in India and Tibet written by Śākya Chokden between 1484-1490 in Lhasa with Kongtön Chökyi Gyaltsen as scribe. In this text, he defines what is a Middle Way and presents the transmission of different Middle Way thoughts.
Dbu ma'i byung tshul rnam par bshad pa'i gtam yid bzhin lhun po zhes bya ba'i bstan bcos;Madhyamaka;Sakya;Śākya Chokden;ཤཱཀྱ་མཆོག་ལྡན་;shAkya mchog ldan;dbu ma'i byung tshul rnam par bshad pa'i gtam yid bzhin lhun po zhes bya ba'i bstan bcos;དབུ་མའི་བྱུང་ཚུལ་རྣམ་པར་བཤད་པའི་གཏམ་ཡིད་བཞིན་ལྷུན་པོ་ཞེས་བྱ་བའི་བསྟན་བཅོས།;དབུ་མའི་བྱུང་ཚུལ་རྣམ་པར་བཤད་པའི་གཏམ་ཡིད་བཞིན་ལྷུན་པོ་ཞེས་བྱ་བའི་བསྟན་བཅོས།
Tāranātha: zab mo gzhan stong dbu ma'i brgyud 'debs
Tāranātha's lineage supplication to the other-emptiness Madhyamaka tradition that was preserved by the Jonang school. Tāranātha traces the origin of the other-emptiness to the Buddha, who passed it down through Maitreya, Asaṅga, Vasubandhu to Maitripa or from Vasubandhu through Sthiramati, Guṇamāti, et al. to Maitrīpa, or from Buddha through Vajrapaṇi, Rahulabhadra, Nāgārjuna, Śabari, Maitrīpa, from Maitrīpa through Anandakīrti, Ratnakaraśānti, Sajjṇāna, Anandavajra, then in Tibet through Tsen Khawoche, et al. until Tāranātha.
Zab mo gzhan stong dbu ma'i brgyud 'debs;gzhan stong;Jonang;Tāranātha;ཏཱ་ར་ནཱ་ཐ་;tA ra nA tha;kun dga' snying po;ཀུན་དགའ་སྙིང་པོ་;zab mo gzhan stong dbu ma'i brgyud 'debs;ཟབ་མོ་གཞན་སྟོང་དབུ་མའི་བརྒྱུད་འདེབས།;ཟབ་མོ་གཞན་སྟོང་དབུ་མའི་བརྒྱུད་འདེབས།
Further Reading[edit]
- 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.”
- See the more detailed discussion of the translation of this term here: Continuum vs. Teachings: Discrepancies in the Translation of the Term Tantra (rgyud) in the Subtitle of the Ratnagotravibhāga.
- Kano, K. Buddha-Nature and Emptiness, 27, note #41.
