Ratnagotravibhāga Mahāyānottaratantraśāstra
From Buddha-Nature
M.Koblensky (talk | contribs) m (Text replacement - "commons.tsadra.org/images-commons" to "commons.tsadra.org/images") |
|||
| (10 intermediate revisions by 4 users not shown) | |||
| Line 1: | Line 1: | ||
{{Text | {{Text | ||
|TextClass=Commentary | |TextClass=Commentary | ||
| − | |PopupSummary= | + | |PopupSummary=These are the root verses of the ''Uttaratantra'' attributed to Maitreya by the Tibetan tradition. |
| − | |JumboSummary=The ''Ratnagotravibhāga'', commonly known as the ''Uttaratantra'', or '' | + | |JumboSummary=The ''Ratnagotravibhāga'', commonly known as the ''Uttaratantra'', or ''Gyü Lama'' in Tibetan, is one of the main Indian scriptural sources for buddha-nature theory. 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 ''[[Śrīmālādevīsūtra]].'' It was likely composed during the fifth century. 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 does not survive. [[Ngok Loden Sherab]] and the Kashmiri Pandita [[Sajjana]] translated it a second time, and theirs remains the standard translation. It has been translated into English several times, and recently into French. |
[https://eap.bl.uk/archive-file/EAP105-2-1-1 See a manuscript version of the text at the British Library] | [https://eap.bl.uk/archive-file/EAP105-2-1-1 See a manuscript version of the text at the British Library] | ||
| Line 9: | Line 9: | ||
{{RelatedButton | {{RelatedButton | ||
|link=/index.php/Texts/Ratnagotravibhāga_Mahāyānottaratantraśāstra/Root_Verses | |link=/index.php/Texts/Ratnagotravibhāga_Mahāyānottaratantraśāstra/Root_Verses | ||
| − | |image= | + | |image=https://commons.tsadra.org/images/d/d8/Sutra_alt.jpeg |
|text=Comparative edition of the root verses | |text=Comparative edition of the root verses | ||
|label=Root Verses | |label=Root Verses | ||
| Line 17: | Line 17: | ||
{{RelatedButton | {{RelatedButton | ||
|link=/index.php/Texts/Ratnagotravibhāgavyākhyā | |link=/index.php/Texts/Ratnagotravibhāgavyākhyā | ||
| − | |image= | + | |image=https://commons.tsadra.org/images/7/7e/Maitreya_teaching_in_Tushita.jpg |
|text=Ratnagotravibhāgavyākhyā | |text=Ratnagotravibhāgavyākhyā | ||
|label=Main Commentary | |label=Main Commentary | ||
| Line 24: | Line 24: | ||
}} | }} | ||
</div> | </div> | ||
| − | |BuNayKarlDescription='''The Mahāyānottaratantra (Ratnagotravibhāga) and the Ratnagotravibhāgavyākhyā''' | + | |BuNayKarlDescription='''The ''Mahāyānottaratantra'' (''Ratnagotravibhāga'') and the ''Ratnagotravibhāgavyākhyā''''' |
'''Texts and Authorships''' | '''Texts and Authorships''' | ||
| − | The Tibetan and Chinese traditions treat the ''Uttaratantra'' and RGVV as two distinct texts. Both canons contain separate translations of the "root verses" and the prose commentary together with these verses.<ref>Note however that the Tibetan and Chinese versions of the verses differ considerably in both number and content (see Takasaki 1966a, 9–19; and Schmithausen 1971, 123–30). </ref> However, the two available Sanskrit manuscripts of RGVV (which include both the verses of the ''Uttaratantra'' and the prose commentary) as well as other Indian sources suggest that the two are simply two elements of the same text. The Sanskrit does not speak of RGVV as a commentary on the ''Uttaratantra'', and its title is ''Ratnagotravibhāgo mahāyānottaratantraśāstram'', thus containing both names. Also, though the title ''Ratnagotravibhāgavyākhyā'' for RGVV is used by modern scholars, it is not attested in any Indian text<ref>The conclusions of chapters 1, 4, and 5 of RGVV contain the compound ''ślokārthasaṃgrahavyākhyānataḥ'' (the Chinese translation omits this). However, as Takasaki (1989, 389) points out, this compound simply refers to the basic verses of the ''Uttaratantra'', its commentarial verses, and the prose explanation of all these verses (RGVV).</ref> (the Tibetan translation in the Tengyur has the title | + | The Tibetan and Chinese traditions treat the ''Uttaratantra'' and RGVV as two distinct texts.<ref>The Chinese canon only has a single text listed, but that text actually consists of two parts: A) the verse text: an extract of certain verses from the entire text, and B) the whole work including the prose section but excluding certain verses from part A. (Karl Brunnhölzl, personal communication, January 25, 2020.</ref> Both canons contain separate translations of the "root verses" and the prose commentary together with these verses.<ref>Note however that the Tibetan and Chinese versions of the verses differ considerably in both number and content (see Takasaki 1966a, 9–19; and Schmithausen 1971, 123–30).</ref> However, the two available Sanskrit manuscripts of RGVV (which include both the verses of the ''Uttaratantra'' and the prose commentary) as well as other Indian sources suggest that the two are simply two elements of the same text. The Sanskrit does not speak of RGVV as a commentary on the ''Uttaratantra'', and its title is ''Ratnagotravibhāgo mahāyānottaratantraśāstram'', thus containing both names. Also, though the title ''Ratnagotravibhāgavyākhyā'' for RGVV is used by modern scholars, it is not attested in any Indian text<ref>The conclusions of chapters 1, 4, and 5 of RGVV contain the compound ''ślokārthasaṃgrahavyākhyānataḥ'' (the Chinese translation omits this). However, as Takasaki (1989, 389) points out, this compound simply refers to the basic verses of the ''Uttaratantra'', its commentarial verses, and the prose explanation of all these verses (RGVV).</ref> (the Tibetan translation in the Tengyur has the title Mahāyānottaratantraśāstravyākhyā).<ref>Despite all this, my discussion will retain the two separate titles ''Uttaratantra'' and RGVV and treat them as two separate texts, since the latter is the prose commentary on the verses of the former.</ref> The Chinese tradition calls RGVV Ratnagotraśāstra, while it is almost always referred to as ''Mahāyānottaratantraśāstra'' or simply ''Uttaratantra'' in the Indian and Tibetan traditions, as attested by titles such as Sajjana’s ''Mahāyānottaratantraśāstropadeśa'' and Vairocanarakṣita’s ''Mahāyānottaratantraṭippaṇī'', as well as quotes from the text in other Indian sources. For example, the ''Sūtrasamuccayabhāṣya''<ref>D3935, fol. 325b.3f. </ref> by Ratnākaraśānti (early eleventh century) explains a part of the prose of RGVV<ref> J67.9–68.6</ref> and explicitly says that it comes from the ''Uttaratantra'' by Maitreya. Likewise, Abhayākaragupta’s ''Munimatālaṃkāra'' quotes a prose passage from RGVV<ref>D3903, fol. 150a.6 (J139.22–24).</ref> by saying that it stems from the ''Uttaratantra'' authored by Maitreya. |
| − | The text known as RGVV consists of three parts: (1) basic verses, (2) commentarial verses,<ref>VT (fols. 12v7, 13r2, 15r7) calls the basic verses ''mūla'' (III.4) and the commentarial verses ''vyākhyāśloka'' (I.64–65 and I.67–68). Jñānaśrīmitra’s (c. 980–1040) ''Sākārasiddhiśāstra'' (in Jñānaśrīmitra, ''Jñānaśrīmitranibandhāvali'', 503.20–22) calls the basic verses "''mūla''" (III.1) and the commentarial verses vivṛti (III.2–3; see also 502.17, 503.15, 536.22, and Schmithausen 1971, 124). Ngog Lotsāwa (Rngog lo tsā ba blo ldan shes rab 1993b, fol. 34b.4) calls the basic verses ''rtsa ba lta | + | {{6nbsp}}The text known as RGVV consists of three parts: (1) basic verses, (2) commentarial verses,<ref>VT (fols. 12v7, 13r2, 15r7) calls the basic verses ''mūla'' (III.4) and the commentarial verses ''vyākhyāśloka'' (I.64–65 and I.67–68). Jñānaśrīmitra’s (c. 980–1040) ''Sākārasiddhiśāstra'' (in Jñānaśrīmitra, ''Jñānaśrīmitranibandhāvali'', 503.20–22) calls the basic verses "''mūla''" (III.1) and the commentarial verses vivṛti (III.2–3; see also 502.17, 503.15, 536.22, and Schmithausen 1971, 124). Ngog Lotsāwa (Rngog lo tsā ba blo ldan shes rab 1993b, fol. 34b.4) calls the basic verses ''rtsa ba lta bu'i tshigs su bcad pa''.</ref> and (3) prose commentary. The commentarial verses explain the basic verses, and the prose commentary glosses all verses (at least in the first chapter). Such a structure is quite rare among Indian works in general. Though Takasaki and other modern scholars agree that RGVV is a compilation of different elements and have made attempts to identify the "original" core verses of the text, there is no clear solution to isolating such verses.<ref> See Takasaki 1966a, 10–19 and 393–95, and the critique by Schmithausen (1971, 23–30).</ref> |
| − | As for the authorship of the ''Uttaratantra'' and RGVV, the Sanskrit manuscripts contain no name of the composer. Beginning with Ngog Lotsāwa’s translations of the ''Uttaratantra'' and RGVV in the Tengyur, the Tibetan tradition holds that the former was composed by Maitreya, while the latter was written by Asaṅga. The Chinese tradition asserts that both were authored by the elusive figure *Sāramati (though no author is given in the translations or any of the old catalogues).<ref> *Sāramati is also held to be the author of the *''Dharmadhātvaviśeṣaśāstra''s (Taishō 1627). In Fa-tsang’s commentary on this work (Taishō 1838, 63c14–21), there is a brief account of *Sāramati’s life, which Fa-tsang heard from Devaprajñā, a monk from Khotan who was the reported translator of the *''Dharmadhātvaviśeṣaśāstra''. This account says that *Sāramati was a bodhisattva on the first bhūmi who was born in India seven hundred years after the passing of the Buddha. He mastered all the teachings of hīnayāna and mahāyāna, but concentrated on teaching the undifferentiated dharmadhātu. Therefore, he composed texts such as the ''Ratnagotravibhāga'' and the *''Dharmadhātvaviśeṣaśāstra''. His works do not deal with provisional dharmas but clarify only the substantial ultimate dharmas (see also Takasaki 1966a, 6–9). Modern scholars consider *Sāramati to be someone different than Maitreya or consider "*Sāramati" to be one of his epithets.</ref> In many modern publications, the authorship of the ''Uttaratantra'' and RGVV continues to be disputed with no definitive outcome, some favoring the Tibetan account and some the Chinese tradition.<ref>For an overview, see Kano 2006, 21. </ref> It is noteworthy though that a Khotan-Saka hybrid Sanskrit fragment of the ''Uttaratantra''<ref>CH 0047 in the Stein collection at the India Office (edited in Bailey and Johnston 1935). </ref> from the end of the eighth century, which quotes ''Uttaratantra'' I.1, III.1–8, III.10, and V3d, refers to the text as the Ratnagotravibhāgaśāstra by the bodhisattva Maitreya. Also, as the above references in texts by Ratnākaraśānti and Abhayākaragupta show, from the eleventh century onward in India, it seems that not only the verses but also the prose parts of RGVV were ascribed to Maitreya. So far, no attribution of the authorship of RGVV to Asaṅga has been found in Indian works.<ref>As Shiu (2006, 186) reports, the contemporary scholar Tam Shek-wing believes that the root verses of the ''Uttaratantra'' were composed by Maitreya, while additional verses were added by *Sāramati. The commentary (RGVV), he says, was authored by Asaṅga, and a final thorough editing of the entire text was done by Maitrīpa after his rediscovery of the work.</ref> | + | {{6nbsp}}As for the authorship of the ''Uttaratantra'' and RGVV, the Sanskrit manuscripts contain no name of the composer. Beginning with Ngog Lotsāwa’s translations of the ''Uttaratantra'' and RGVV in the Tengyur, the Tibetan tradition holds that the former was composed by Maitreya, while the latter was written by Asaṅga. The Chinese tradition asserts that both were authored by the elusive figure *Sāramati (though no author is given in the translations or any of the old catalogues).<ref> *Sāramati is also held to be the author of the *''Dharmadhātvaviśeṣaśāstra''s (Taishō 1627). In Fa-tsang’s commentary on this work (Taishō 1838, 63c14–21), there is a brief account of *Sāramati’s life, which Fa-tsang heard from Devaprajñā, a monk from Khotan who was the reported translator of the *''Dharmadhātvaviśeṣaśāstra''. This account says that *Sāramati was a bodhisattva on the first bhūmi who was born in India seven hundred years after the passing of the Buddha. He mastered all the teachings of hīnayāna and mahāyāna, but concentrated on teaching the undifferentiated dharmadhātu. Therefore, he composed texts such as the ''Ratnagotravibhāga'' and the *''Dharmadhātvaviśeṣaśāstra''. His works do not deal with provisional dharmas but clarify only the substantial ultimate dharmas (see also Takasaki 1966a, 6–9). Modern scholars consider *Sāramati to be someone different than Maitreya or consider "*Sāramati" to be one of his epithets.</ref> In many modern publications, the authorship of the ''Uttaratantra'' and RGVV continues to be disputed with no definitive outcome, some favoring the Tibetan account and some the Chinese tradition.<ref>For an overview, see Kano 2006, 21. </ref> It is noteworthy though that a Khotan-Saka hybrid Sanskrit fragment of the ''Uttaratantra''<ref>CH 0047 in the Stein collection at the India Office (edited in Bailey and Johnston 1935). </ref> from the end of the eighth century, which quotes ''Uttaratantra'' I.1, III.1–8, III.10, and V3d, refers to the text as the ''Ratnagotravibhāgaśāstra'' by the bodhisattva Maitreya. Also, as the above references in texts by Ratnākaraśānti and Abhayākaragupta show, from the eleventh century onward in India, it seems that not only the verses but also the prose parts of RGVV were ascribed to Maitreya. So far, no attribution of the authorship of RGVV to Asaṅga has been found in Indian works.<ref>As Shiu (2006, 186) reports, the contemporary scholar Tam Shek-wing believes that the root verses of the ''Uttaratantra'' were composed by Maitreya, while additional verses were added by *Sāramati. The commentary (RGVV), he says, was authored by Asaṅga, and a final thorough editing of the entire text was done by Maitrīpa after his rediscovery of the work.</ref> |
| − | As Kano (2006, 23 and 28–29) points out, from the seventh to tenth centuries, there seem to be no Indian texts that quote the ''Uttaratantra'' (though some texts discuss the topic of tathāgatagarbha), whereas the work is cited in a significant number of Indian Buddhist texts from the eleventh to thirteenth century. However, as Kano says, there are two texts that indicate the possibility of the transmission of the ''Uttaratantra'' still continuing at least throughout the eighth century—besides the above-mentioned Khotan-Saka fragment, the ''Sarvatathāgatatattvasaṃgraha'' (late seventh to eighth century) uses terms such as garbha, dhātu, and ratnagotra in accordance with the ''Uttaratantra''.<ref>For details, see Inui 1998 and 2000 as well as Matsunaga 1980, 187ff.</ref> In any case, a Sanskrit manuscript of the ''Uttaratantra'' was brought to China by Ratnamati in 508 Ce and was translated by him in ca. 511 Ce, so the text must have still been available in India in the early sixth century. Takasaki (1966a, 45–54; 1989, 412–15; and 1999) discusses a number of texts from the sixth and seventh centuries that appear to have been influenced by the ''Uttaratantra''. These are the *''Buddhagotraśāstra'' (Taishō 1610), the *''Anuttarāśrayasūtra'' (Taishō 669; both translated by Paramārtha),<ref>About 70 percent of the *''Anuttarāśrayasūtra'' consists of almost literal passages from the Uttaratantra and mostly RGVV (I am indebted to Fitri Junoes for this information).</ref> the *''Dharmadhātvaviśeṣaśāstara'' (Taishō 1627), and two Chinese translations of a ''trikāya'' chapter in the ''Suvarṇaprabhāsottamasūtra'' (Taishō 664 and 665), which is absent in the Sanskrit and Tibetan versions of this sūtra. However, since these texts are available only in the Chinese canon and since the *''Buddhagotraśāstra'' and the *''Anuttarāśrayasūtra'' are not unlikely to have been authored by Paramārtha (499–569), it is uncertain whether they are indeed translations of actual Indian texts. | + | {{6nbsp}}As Kano (2006, 23 and 28–29) points out, from the seventh to tenth centuries, there seem to be no Indian texts that quote the ''Uttaratantra'' (though some texts discuss the topic of tathāgatagarbha), whereas the work is cited in a significant number of Indian Buddhist texts from the eleventh to thirteenth century. However, as Kano says, there are two texts that indicate the possibility of the transmission of the ''Uttaratantra'' still continuing at least throughout the eighth century—besides the above-mentioned Khotan-Saka fragment, the ''Sarvatathāgatatattvasaṃgraha'' (late seventh to eighth century) uses terms such as garbha, dhātu, and ratnagotra in accordance with the ''Uttaratantra''.<ref>For details, see Inui 1998 and 2000 as well as Matsunaga 1980, 187ff.</ref> In any case, a Sanskrit manuscript of the ''Uttaratantra'' was brought to China by Ratnamati in 508 Ce and was translated by him in ca. 511 Ce, so the text must have still been available in India in the early sixth century. Takasaki (1966a, 45–54; 1989, 412–15; and 1999) discusses a number of texts from the sixth and seventh centuries that appear to have been influenced by the ''Uttaratantra''. These are the *''Buddhagotraśāstra'' (Taishō 1610), the *''Anuttarāśrayasūtra'' (Taishō 669; both translated by Paramārtha),<ref>About 70 percent of the *''Anuttarāśrayasūtra'' consists of almost literal passages from the Uttaratantra and mostly RGVV (I am indebted to Fitri Junoes for this information).</ref> the *''Dharmadhātvaviśeṣaśāstara'' (Taishō 1627), and two Chinese translations of a ''trikāya'' chapter in the ''Suvarṇaprabhāsottamasūtra'' (Taishō 664 and 665), which is absent in the Sanskrit and Tibetan versions of this sūtra. However, since these texts are available only in the Chinese canon and since the *''Buddhagotraśāstra'' and the *''Anuttarāśrayasūtra'' are not unlikely to have been authored by Paramārtha (499–569), it is uncertain whether they are indeed translations of actual Indian texts. |
| − | According to BA,<ref>350</ref> there were six translations of the ''Uttaratantra'' or RGVV into Tibetan. Both texts were translated by: (1) Atiśa and Nagtso Lotsāwa Tsültrim Gyalwa<ref>Tib. Nag tsho lo tsā ba tshul khrims rgyal ba. He was sent to India by King Jangchub Ö (Tib. Byang chub ’od) to invite Atiśa to Tibet and also became one of his main students. He and Atiśa translated the ''Uttaratantra'' and RGVV at Yerpa at the request of Ngog Jangchub Jungné (Tib. Rngog byang chub | + | {{6nbsp}}According to BA,<ref>350</ref> there were six translations of the ''Uttaratantra'' or RGVV into Tibetan. Both texts were translated by: (1) Atiśa and Nagtso Lotsāwa Tsültrim Gyalwa<ref>Tib. Nag tsho lo tsā ba tshul khrims rgyal ba. He was sent to India by King Jangchub Ö (Tib. Byang chub ’od) to invite Atiśa to Tibet and also became one of his main students. He and Atiśa translated the ''Uttaratantra'' and RGVV at Yerpa at the request of Ngog Jangchub Jungné (Tib. Rngog byang chub 'byung gnas).</ref> (1011–1064), (2) Sajjana and Ngog Lotsāwa, (3) Patsab Lotsāwa Nyima Tra<ref>Tib. Pa tshab lo tsā ba nyi ma grags.</ref> (born 1055), (4) Marpa Dopa Chökyi Wangchug, and (5) Yarlung Lotsāwa Tragba Gyaltsen<ref>Tib. Yar klung lo tsā ba grags pa rgyal mtshan. </ref> (1242–1346). (6) Jonang Lotsāwa Lodrö Bal<ref>Tib. Jo nang lo tsā ba blo gros dpal. </ref> (1299/1300–1353/1355) translated only the ''Uttaratantra''. YDC<ref>306</ref> additionally refers to a translation by Lhotragpa Dharma Sengé.<ref>Tib. Lho brag pa dharma seng ge. He was a Kadampa master who also wrote a commentary on the ''Uttaratantra'' (''Bka’ gdams gsung ’bum phyogs sgrig thengs gsum pa'', Lhasa: Dpal brtsegs bod yig dpe rnying zhib ’jug khang, vol. 78, 213–308). </ref> At present, only the translation by Ngog Lotsāwa survives in its entirety, while several citations from translations (1), (3), and (6) are found in some Tibetan commentaries at least up through the fifteenth century.<ref>For example, in addition to using mainly Ngog’s translation, GC sometimes quotes Nagtso’s and Patsab’s renderings. YDC also refers to the translations by these three. For a study of the textual qualities of these translations and a register of sources in which translations (1), (3), and (5) are quoted, see Kano 2005 and 2006, 89–111.</ref> (pp. 93-95) |
| − | </ref> (1242–1346). (6) Jonang Lotsāwa Lodrö Bal<ref>Tib. Jo nang lo tsā ba blo gros dpal. </ref> (1299/1300–1353/1355) translated only the ''Uttaratantra''. YDC<ref>306</ref> additionally refers to a translation by Lhotragpa Dharma Sengé.<ref>Tib. Lho brag pa dharma seng ge. He was a Kadampa master who also wrote a commentary on the ''Uttaratantra'' (''Bka’ gdams gsung ’bum phyogs sgrig thengs gsum pa'', Lhasa: Dpal brtsegs bod yig dpe rnying zhib ’jug khang, vol. 78, 213–308). </ref> At present, only the translation by Ngog Lotsāwa survives in its entirety, while several citations from translations (1), (3), and (6) are found in some Tibetan commentaries at least up through the fifteenth century.<ref>For example, in addition to using mainly Ngog’s translation, GC sometimes quotes Nagtso’s and Patsab’s renderings. YDC also refers to the translations by these three. For a study of the textual qualities of these translations and a register of sources in which translations (1), (3), and (5) are quoted, see Kano 2005 and 2006, 89–111.</ref> (pp. 93-95) | ||
{{References}} | {{References}} | ||
|FullTextEnglish=Yes | |FullTextEnglish=Yes | ||
| + | |FullTextFrench=Yes | ||
|FullTextSanskrit=Yes | |FullTextSanskrit=Yes | ||
|FullTextSktRoman=Yes | |FullTextSktRoman=Yes | ||
| Line 46: | Line 46: | ||
|FullTextChinese=Yes | |FullTextChinese=Yes | ||
|FullTextPali=No | |FullTextPali=No | ||
| + | |StopRedirectCreation=No | ||
}} | }} | ||
Latest revision as of 11:13, 31 January 2023
रत्नगोत्रविभाग महायानोत्तरतन्त्रशास्त्र
Ratnagotravibhāga Mahāyānottaratantraśāstra
ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས།
theg pa chen po rgyud bla ma'i bstan bcos
究竟一乘寶性論
jiu jing yi cheng bao xing lun
Traité de la Continuité suprême du Grand Véhicule
The Ratnagotravibhāga, commonly known as the Uttaratantra, or Gyü Lama in Tibetan, is one of the main Indian scriptural sources for buddha-nature theory. 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 Śrīmālādevīsūtra. It was likely composed during the fifth century. 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 does not survive. Ngok Loden Sherab and the Kashmiri Pandita Sajjana translated it a second time, and theirs remains the standard translation. It has been translated into English several times, and recently into French.
See a manuscript version of the text at the British Library
Relevance to Buddha-nature
This text by Maitreya/Asanga is the main source of buddha-nature teachings in India and Tibet.
Access this text online
Adarsha Thesaurus Literaturae Buddhicae Buddhist Digital Resource Center The AIBS Buddhist Canons Research Database Göttingen Register of Electronic Texts in Indian Languages Asian Classics Input Project Chinese Buddhist Electronic Text Association SAT Daizōkyō Text Database Digital Sanskrit Buddhist Canon
Description from When the Clouds Part
The Mahāyānottaratantra (Ratnagotravibhāga) and the Ratnagotravibhāgavyākhyā
Texts and Authorships
The Tibetan and Chinese traditions treat the Uttaratantra and RGVV as two distinct texts.[1] Both canons contain separate translations of the "root verses" and the prose commentary together with these verses.[2] However, the two available Sanskrit manuscripts of RGVV (which include both the verses of the Uttaratantra and the prose commentary) as well as other Indian sources suggest that the two are simply two elements of the same text. The Sanskrit does not speak of RGVV as a commentary on the Uttaratantra, and its title is Ratnagotravibhāgo mahāyānottaratantraśāstram, thus containing both names. Also, though the title Ratnagotravibhāgavyākhyā for RGVV is used by modern scholars, it is not attested in any Indian text[3] (the Tibetan translation in the Tengyur has the title Mahāyānottaratantraśāstravyākhyā).[4] The Chinese tradition calls RGVV Ratnagotraśāstra, while it is almost always referred to as Mahāyānottaratantraśāstra or simply Uttaratantra in the Indian and Tibetan traditions, as attested by titles such as Sajjana’s Mahāyānottaratantraśāstropadeśa and Vairocanarakṣita’s Mahāyānottaratantraṭippaṇī, as well as quotes from the text in other Indian sources. For example, the Sūtrasamuccayabhāṣya[5] by Ratnākaraśānti (early eleventh century) explains a part of the prose of RGVV[6] and explicitly says that it comes from the Uttaratantra by Maitreya. Likewise, Abhayākaragupta’s Munimatālaṃkāra quotes a prose passage from RGVV[7] by saying that it stems from the Uttaratantra authored by Maitreya.
The text known as RGVV consists of three parts: (1) basic verses, (2) commentarial verses,[8] and (3) prose commentary. The commentarial verses explain the basic verses, and the prose commentary glosses all verses (at least in the first chapter). Such a structure is quite rare among Indian works in general. Though Takasaki and other modern scholars agree that RGVV is a compilation of different elements and have made attempts to identify the "original" core verses of the text, there is no clear solution to isolating such verses.[9]
As for the authorship of the Uttaratantra and RGVV, the Sanskrit manuscripts contain no name of the composer. Beginning with Ngog Lotsāwa’s translations of the Uttaratantra and RGVV in the Tengyur, the Tibetan tradition holds that the former was composed by Maitreya, while the latter was written by Asaṅga. The Chinese tradition asserts that both were authored by the elusive figure *Sāramati (though no author is given in the translations or any of the old catalogues).[10] In many modern publications, the authorship of the Uttaratantra and RGVV continues to be disputed with no definitive outcome, some favoring the Tibetan account and some the Chinese tradition.[11] It is noteworthy though that a Khotan-Saka hybrid Sanskrit fragment of the Uttaratantra[12] from the end of the eighth century, which quotes Uttaratantra I.1, III.1–8, III.10, and V3d, refers to the text as the Ratnagotravibhāgaśāstra by the bodhisattva Maitreya. Also, as the above references in texts by Ratnākaraśānti and Abhayākaragupta show, from the eleventh century onward in India, it seems that not only the verses but also the prose parts of RGVV were ascribed to Maitreya. So far, no attribution of the authorship of RGVV to Asaṅga has been found in Indian works.[13]
As Kano (2006, 23 and 28–29) points out, from the seventh to tenth centuries, there seem to be no Indian texts that quote the Uttaratantra (though some texts discuss the topic of tathāgatagarbha), whereas the work is cited in a significant number of Indian Buddhist texts from the eleventh to thirteenth century. However, as Kano says, there are two texts that indicate the possibility of the transmission of the Uttaratantra still continuing at least throughout the eighth century—besides the above-mentioned Khotan-Saka fragment, the Sarvatathāgatatattvasaṃgraha (late seventh to eighth century) uses terms such as garbha, dhātu, and ratnagotra in accordance with the Uttaratantra.[14] In any case, a Sanskrit manuscript of the Uttaratantra was brought to China by Ratnamati in 508 Ce and was translated by him in ca. 511 Ce, so the text must have still been available in India in the early sixth century. Takasaki (1966a, 45–54; 1989, 412–15; and 1999) discusses a number of texts from the sixth and seventh centuries that appear to have been influenced by the Uttaratantra. These are the *Buddhagotraśāstra (Taishō 1610), the *Anuttarāśrayasūtra (Taishō 669; both translated by Paramārtha),[15] the *Dharmadhātvaviśeṣaśāstara (Taishō 1627), and two Chinese translations of a trikāya chapter in the Suvarṇaprabhāsottamasūtra (Taishō 664 and 665), which is absent in the Sanskrit and Tibetan versions of this sūtra. However, since these texts are available only in the Chinese canon and since the *Buddhagotraśāstra and the *Anuttarāśrayasūtra are not unlikely to have been authored by Paramārtha (499–569), it is uncertain whether they are indeed translations of actual Indian texts.
According to BA,[16] there were six translations of the Uttaratantra or RGVV into Tibetan. Both texts were translated by: (1) Atiśa and Nagtso Lotsāwa Tsültrim Gyalwa[17] (1011–1064), (2) Sajjana and Ngog Lotsāwa, (3) Patsab Lotsāwa Nyima Tra[18] (born 1055), (4) Marpa Dopa Chökyi Wangchug, and (5) Yarlung Lotsāwa Tragba Gyaltsen[19] (1242–1346). (6) Jonang Lotsāwa Lodrö Bal[20] (1299/1300–1353/1355) translated only the Uttaratantra. YDC[21] additionally refers to a translation by Lhotragpa Dharma Sengé.[22] At present, only the translation by Ngog Lotsāwa survives in its entirety, while several citations from translations (1), (3), and (6) are found in some Tibetan commentaries at least up through the fifteenth century.[23] (pp. 93-95)
- The Chinese canon only has a single text listed, but that text actually consists of two parts: A) the verse text: an extract of certain verses from the entire text, and B) the whole work including the prose section but excluding certain verses from part A. (Karl Brunnhölzl, personal communication, January 25, 2020.
- Note however that the Tibetan and Chinese versions of the verses differ considerably in both number and content (see Takasaki 1966a, 9–19; and Schmithausen 1971, 123–30).
- The conclusions of chapters 1, 4, and 5 of RGVV contain the compound ślokārthasaṃgrahavyākhyānataḥ (the Chinese translation omits this). However, as Takasaki (1989, 389) points out, this compound simply refers to the basic verses of the Uttaratantra, its commentarial verses, and the prose explanation of all these verses (RGVV).
- Despite all this, my discussion will retain the two separate titles Uttaratantra and RGVV and treat them as two separate texts, since the latter is the prose commentary on the verses of the former.
- D3935, fol. 325b.3f.
- J67.9–68.6
- D3903, fol. 150a.6 (J139.22–24).
- VT (fols. 12v7, 13r2, 15r7) calls the basic verses mūla (III.4) and the commentarial verses vyākhyāśloka (I.64–65 and I.67–68). Jñānaśrīmitra’s (c. 980–1040) Sākārasiddhiśāstra (in Jñānaśrīmitra, Jñānaśrīmitranibandhāvali, 503.20–22) calls the basic verses "mūla" (III.1) and the commentarial verses vivṛti (III.2–3; see also 502.17, 503.15, 536.22, and Schmithausen 1971, 124). Ngog Lotsāwa (Rngog lo tsā ba blo ldan shes rab 1993b, fol. 34b.4) calls the basic verses rtsa ba lta bu'i tshigs su bcad pa.
- See Takasaki 1966a, 10–19 and 393–95, and the critique by Schmithausen (1971, 23–30).
- *Sāramati is also held to be the author of the *Dharmadhātvaviśeṣaśāstras (Taishō 1627). In Fa-tsang’s commentary on this work (Taishō 1838, 63c14–21), there is a brief account of *Sāramati’s life, which Fa-tsang heard from Devaprajñā, a monk from Khotan who was the reported translator of the *Dharmadhātvaviśeṣaśāstra. This account says that *Sāramati was a bodhisattva on the first bhūmi who was born in India seven hundred years after the passing of the Buddha. He mastered all the teachings of hīnayāna and mahāyāna, but concentrated on teaching the undifferentiated dharmadhātu. Therefore, he composed texts such as the Ratnagotravibhāga and the *Dharmadhātvaviśeṣaśāstra. His works do not deal with provisional dharmas but clarify only the substantial ultimate dharmas (see also Takasaki 1966a, 6–9). Modern scholars consider *Sāramati to be someone different than Maitreya or consider "*Sāramati" to be one of his epithets.
- For an overview, see Kano 2006, 21.
- CH 0047 in the Stein collection at the India Office (edited in Bailey and Johnston 1935).
- As Shiu (2006, 186) reports, the contemporary scholar Tam Shek-wing believes that the root verses of the Uttaratantra were composed by Maitreya, while additional verses were added by *Sāramati. The commentary (RGVV), he says, was authored by Asaṅga, and a final thorough editing of the entire text was done by Maitrīpa after his rediscovery of the work.
- For details, see Inui 1998 and 2000 as well as Matsunaga 1980, 187ff.
- About 70 percent of the *Anuttarāśrayasūtra consists of almost literal passages from the Uttaratantra and mostly RGVV (I am indebted to Fitri Junoes for this information).
- 350
- Tib. Nag tsho lo tsā ba tshul khrims rgyal ba. He was sent to India by King Jangchub Ö (Tib. Byang chub ’od) to invite Atiśa to Tibet and also became one of his main students. He and Atiśa translated the Uttaratantra and RGVV at Yerpa at the request of Ngog Jangchub Jungné (Tib. Rngog byang chub 'byung gnas).
- Tib. Pa tshab lo tsā ba nyi ma grags.
- Tib. Yar klung lo tsā ba grags pa rgyal mtshan.
- Tib. Jo nang lo tsā ba blo gros dpal.
- 306
- Tib. Lho brag pa dharma seng ge. He was a Kadampa master who also wrote a commentary on the Uttaratantra (Bka’ gdams gsung ’bum phyogs sgrig thengs gsum pa, Lhasa: Dpal brtsegs bod yig dpe rnying zhib ’jug khang, vol. 78, 213–308).
- For example, in addition to using mainly Ngog’s translation, GC sometimes quotes Nagtso’s and Patsab’s renderings. YDC also refers to the translations by these three. For a study of the textual qualities of these translations and a register of sources in which translations (1), (3), and (5) are quoted, see Kano 2005 and 2006, 89–111.
Philosophical positions of this text
Text Metadata
| Other Titles | ~ rgyud bla ma ~ Uttaratantra ~ Mahāyānottaratantraśāstra ~ Ratnagotravibhāga ~ theg pa chen po rgyud bla ma'i bstan bcos dkon mchog gi rigs rnam par dbye ba |
|---|---|
| Text exists in | ~ Tibetan ~ Sanskrit ~ Chinese |
| Canonical Genre | ~ Tengyur · Sūtra · sems tsam · Cittamātra |
| Literary Genre | ~ Tengyur |
More on this item Close
Contents
On the topic of this text
Review
'Gos Lo tsā ba gZhon nu dpal's Commentary on the Ratnagotravibhāgavyākhyā-Review by Kano
No abstract given. Here are the first relevant paragraphs:
’Gos Lo-tsa-ba gZhon-nu-dpal (1392-1481) was one of the most brilliant scholars in Tibet and is famous for his religious history, the Blue Annals {Deb thersngon po). He is also known as a translator (lo tsa ba) and for his contributions to Buddhist doctrine and philosophy. However, except for the Blue Annals his own work has not been available until now. For this reason this first publication of a doctrinal commentary, Theg pa chen po rgyud bla ma’i bstan bcos kyi ’grel bshad de kho na nyid rab tu gsal ba’i me long (ZhP), is most welcome. In this commentary he presents a unique interpretation of the teaching of the Buddha-nature (tathagatagarbha) in the Ratnagotravibhaga/vyakhya (RGV/V) following the mahāmudrā tradition. Of more than fifty commentaries on the RGV known to have been written in Tibet, the ZhP is one of the most extensive and remarkable.
The editor, Klaus-Dieter Mathes, has previously contributed to the study of the Tibetan hermeneutical traditions of Yogācāra works such as the Dharmadharmatāvibhāga. He has already published a survey of this RGV commentary (p. xviii), and has also studied this commentary for his Habilitation, currently being prepared for publication (p. xi). In the introduction to the book under review, Mathes presents a brief biography of gZhon-nu-dpal and sketches his general philosophical position (pp. ix-xi). He then discusses the sources on which his edition is based (pp. xi-xiv), selected particular features of the ZhP (pp. xiv-xv), and his editorial method (pp. xv-xvi), ending with technical notes (pp. xvi-xvii) and bibliography (pp. xviii-xix).
The main part of this book consists of a critical edition of the ZhP in 576 pages, based on a manuscript in dbu-med script (A) and a block print (B). The block print was completed in 1479, soon after the composition of the ZhP in 1473 (pp. xii-xiii). Regarding the relationship between the manuscript and block print, Mathes states: "This leaves us with the probable case that A and B share a common source" (p. xii). As to the editorial method, he states, "My editing policy has been to compare gZhon nu dpal’s quotations with the Derge and Peking editions of the Kanjur and Tanjur, but to leave the original reading wherever possible." He also states, "Unusual or wrong spellings have been adapted to the usage of modern Tibetan," and he provides a list of emended spellings (pp. xv-xvi). Mathes has thus "corrected" the old orthography found in the two manuscripts into modern spellings. Though this allows a smoother reading for modern Tibetan readers, it might have been better to retain as much as possible the spellings current in the late fifteenth century, if they can be identified as such. (Kano, "Review of 'Gos Lo tsā ba gZhon nu dpal's Commentary on the Ratnagotravibhāgavyākhyā," 143)
Read more here . . .
’Gos Lo-tsa-ba gZhon-nu-dpal (1392-1481) was one of the most brilliant scholars in Tibet and is famous for his religious history, the Blue Annals {Deb thersngon po). He is also known as a translator (lo tsa ba) and for his contributions to Buddhist doctrine and philosophy. However, except for the Blue Annals his own work has not been available until now. For this reason this first publication of a doctrinal commentary, Theg pa chen po rgyud bla ma’i bstan bcos kyi ’grel bshad de kho na nyid rab tu gsal ba’i me long (ZhP), is most welcome. In this commentary he presents a unique interpretation of the teaching of the Buddha-nature (tathagatagarbha) in the Ratnagotravibhaga/vyakhya (RGV/V) following the mahāmudrā tradition. Of more than fifty commentaries on the RGV known to have been written in Tibet, the ZhP is one of the most extensive and remarkable.
The editor, Klaus-Dieter Mathes, has previously contributed to the study of the Tibetan hermeneutical traditions of Yogācāra works such as the Dharmadharmatāvibhāga. He has already published a survey of this RGV commentary (p. xviii), and has also studied this commentary for his Habilitation, currently being prepared for publication (p. xi). In the introduction to the book under review, Mathes presents a brief biography of gZhon-nu-dpal and sketches his general philosophical position (pp. ix-xi). He then discusses the sources on which his edition is based (pp. xi-xiv), selected particular features of the ZhP (pp. xiv-xv), and his editorial method (pp. xv-xvi), ending with technical notes (pp. xvi-xvii) and bibliography (pp. xviii-xix).
The main part of this book consists of a critical edition of the ZhP in 576 pages, based on a manuscript in dbu-med script (A) and a block print (B). The block print was completed in 1479, soon after the composition of the ZhP in 1473 (pp. xii-xiii). Regarding the relationship between the manuscript and block print, Mathes states: "This leaves us with the probable case that A and B share a common source" (p. xii). As to the editorial method, he states, "My editing policy has been to compare gZhon nu dpal’s quotations with the Derge and Peking editions of the Kanjur and Tanjur, but to leave the original reading wherever possible." He also states, "Unusual or wrong spellings have been adapted to the usage of modern Tibetan," and he provides a list of emended spellings (pp. xv-xvi). Mathes has thus "corrected" the old orthography found in the two manuscripts into modern spellings. Though this allows a smoother reading for modern Tibetan readers, it might have been better to retain as much as possible the spellings current in the late fifteenth century, if they can be identified as such. (Kano, "Review of 'Gos Lo tsā ba gZhon nu dpal's Commentary on the Ratnagotravibhāgavyākhyā," 143)
Read more here . . .
Kano, Kazuo. Review of 'Gos Lo tsā ba gZhon nu dpal's Commentary on the Ratnagotravibhāgavyākhyā (Theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel bshad de kho na nyid rab tu gsal ba'i me long), edited by Klaus-Dieter Mathes. Journal of the American Oriental Society 125, no. 1 (2005) 143–45.
Kano, Kazuo. Review of 'Gos Lo tsā ba gZhon nu dpal's Commentary on the Ratnagotravibhāgavyākhyā (Theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel bshad de kho na nyid rab tu gsal ba'i me long), edited by Klaus-Dieter Mathes. Journal of the American Oriental Society 125, no. 1 (2005) 143–45.;'Gos Lo tsā ba gZhon nu dpal's Commentary on the Ratnagotravibhāgavyākhyā-Review by Kano;Ratnagotravibhāga Mahāyānottaratantraśāstra;Theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel bshad de kho na nyid rab tu gsal ba'i me long;Kazuo Kano; 
Interview
'Luminous Is This Mind, O Monks': An Intertextual Excursion by Peter Skilling
Skilling, Peter. "'Luminous Is This Mind, O Monks': An Intertextual Excursion." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Oct 29, 2022. Video, 1:14:13. https://www.youtube.com/watch?v=BlwOE_JzknM.
Skilling, Peter. "'Luminous Is This Mind, O Monks': An Intertextual Excursion." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Oct 29, 2022. Video, 1:14:13. https://www.youtube.com/watch?v=BlwOE_JzknM.
Skilling, Peter. "'Luminous Is This Mind, O Monks': An Intertextual Excursion." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Oct 29, 2022. Video, 1:14:13. https://www.youtube.com/watch?v=BlwOE_JzknM.;'Luminous Is This Mind, O Monks': An Intertextual Excursion by Peter Skilling;Buddha-nature as Luminosity;The doctrine of buddha-nature in Early Buddhism;The doctrine of buddha-nature in Theravadin Buddhism;prabhāsvara;prabhāsvaracitta;ātman;Ratnagotravibhāga Mahāyānottaratantraśāstra
Article
A Comment on the Term Ārambaṇa in the Ratnagotravibhāga, I, 9
No abstract given. Here are the first relevant paragraphs:
The term ' ārambaṇa ' is one of the technical terms unique to Buddhism. Being equivalent to Pali ' ārammaṇa ' and Cl. Skt. ' ālambana ' it is usually used in the sense of 'basis of cognition' or 'sense-object', e.g. rūpa as ārambaṇa of cakṣurvijñāna, or dharma as that of manovijñāna. The usual equivalent to this term in Tibetan and Chinese language is ' dmigs pa ' and '所 縁', respectively.
What I am going to examine here is whether or not the same meaning mentioned above can be applied to this term used in the Ratnagotravibhāga (RGV), I, 9.
Read more here . . .
The term ' ārambaṇa ' is one of the technical terms unique to Buddhism. Being equivalent to Pali ' ārammaṇa ' and Cl. Skt. ' ālambana ' it is usually used in the sense of 'basis of cognition' or 'sense-object', e.g. rūpa as ārambaṇa of cakṣurvijñāna, or dharma as that of manovijñāna. The usual equivalent to this term in Tibetan and Chinese language is ' dmigs pa ' and '所 縁', respectively.
What I am going to examine here is whether or not the same meaning mentioned above can be applied to this term used in the Ratnagotravibhāga (RGV), I, 9.
Read more here . . .
Takasaki, Jikidō. "A Comment on the Term Ārambaṇa in the Ratnagotravibhāga, I, 9," Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 10, no. 2 (1962): 26–33. https://www.jstage.jst.go.jp/article/ibk1952/10/2/10_2_757/_pdf/-char/en.
Takasaki, Jikidō. "A Comment on the Term Ārambaṇa in the Ratnagotravibhāga, I, 9," Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 10, no. 2 (1962): 26–33. https://www.jstage.jst.go.jp/article/ibk1952/10/2/10_2_757/_pdf/-char/en.;A Comment on the Term Ārambaṇa in the Ratnagotravibhāga, I, 9;Terminology;Ratnagotravibhāga Mahāyānottaratantraśāstra;Jikido Takasaki; 
Book
A Commentary on The Uttara Tantra (Pre-publication edition)
Oral Teachings on the Ratnagotravibhāga given by Thrangu Rinpoche at Kagyu Samye Ling in Scotland in 1981. Translated by Ken and Katia Holmes who used these transcripts as the source for their translation of the root text in their book The Changeless Nature.
Thrangu Rinpoche. A Commentary on The Uttara Tantra. Translated by Ken Holmes and Katia Holmes. Boulder, CO: Namo Buddha Seminar, 1989.
Thrangu Rinpoche. A Commentary on The Uttara Tantra. Translated by Ken Holmes and Katia Holmes. Boulder, CO: Namo Buddha Seminar, 1989.;A Commentary on The Uttara Tantra (Pre-publication edition);Kagyu;Ratnagotravibhāga Mahāyānottaratantraśāstra;Contemporary;Asaṅga;ཐོགས་མེད་;thogs med;slob dpon thogs med;སློབ་དཔོན་ཐོགས་མེད་;Āryāsaṅga; Thrangu Rinpoche;ཁྲ་འགུ་རིན་པོ་ཆེ་;Khra 'gu rin po che;Karma blo gros chos dpal bzang po;Khra 'gu sprul sku, 9th;Karma-blo-gros-chos-dpal-bzaṅ-po, Khra-'gu sPrul-sku IX;Khra-'gu sPrul-sku IX;Khra 'gu sprul sku 09;Trangu Rinpoche;Very Venerable Ninth Khenchen Thrangu Tulku, Karma Lodrö Lungrik Maway Senge;Khenchen Thrangu Rinpoche;Katia Holmes;Ken Holmes;A Commentary on The Uttara Tantra
Book
A Direct Path to the Buddha Within
A translation and study of an important Kagyu commentary on the Ratnagotravibhāga.
Mathes, Klaus-Dieter. A Direct Path to the Buddha Within: Gö Lotsāwa's Mahāmudrā Interpretation of the Ratnagotravibhāga. Studies in Indian and Tibetan Buddhism. Boston: Wisdom Publications, 2008.
Mathes, Klaus-Dieter. A Direct Path to the Buddha Within: Gö Lotsāwa's Mahāmudrā Interpretation of the Ratnagotravibhāga. Studies in Indian and Tibetan Buddhism. Boston: Wisdom Publications, 2008.;A Direct Path to the Buddha Within;Kagyu;Mahamudra;Ratnagotravibhāga Mahāyānottaratantraśāstra;History of buddha-nature in Tibet;History of buddha-nature in India;'gos lo tsA ba gzhon nu dpal;Tsen Tradition;gzhan stong;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་; Klaus-Dieter Mathes;A Direct Path To The Buddha Within: Gö Lotsāwa's Mahāmudrā Interpretation of the Ratnagotravibhāga;'gos lo tsA ba gzhon nu dpal
Video
Discourse on the Uttaratantra: A Talk by The 14th Dalai Lama in Holland
His Holiness the 14th Dalai Lama teaches in a traditional line-by-line commentary of the Mahayanottaratantrashashtra in this video from Holland in 1986. Alexander Berzin interprets His Holiness into English. Seven diamond-strong points of the in five chapters, the first four points, which introduce "the source", or buddha-nature, are presented in the first chapter, the second chapter discusses the fifth point, the state of purified growth of enlightenment fifth point, the third chapter presents the sixth point which is the qualities of that state of purified growth, the fourth deals with the seventh point, the enlightening influence, and the fifth chapter discusses the benefits of studying the text. The text itself discusses the clear light nature of the mind which is covered over by cognitive and afflictive obscurations. Once these obscurations have been purified, the clear light nature of mind is revealed.
Dalai Lama, 14th. "Discourse on Uttaratantra." Pt. 1 of 4. Interpreted by Alexander Berzin, Filmed May 1986 in Holland. Produced by Study Buddhism. Video, 1:37:22, https://www.youtube.com/watch?v=LsiVRQ3T6EY.
Dalai Lama, 14th. "Discourse on Uttaratantra." Pt. 1 of 4. Interpreted by Alexander Berzin, Filmed May 1986 in Holland. Produced by Study Buddhism. Video, 1:37:22, https://www.youtube.com/watch?v=LsiVRQ3T6EY.;Discourse on the Uttaratantra by The 14th Dalai Lama in Holland;Ratnagotravibhāga Mahāyānottaratantraśāstra;āgantukamala;prabhāsvaracitta;The Fourteenth Dalai Lama Tenzin Gyatso;བསྟན་འཛིན་རྒྱ་མཚོ་;bstan 'dzin rgya mtsho;A Discourse on the Uttaratantra by 14th Dalai Lama in Holland (Part 1 of 4)
Article
A Fragment of the "Uttaratantra" in Sanskrit
A study and facsimile of a Sanskrit fragment of the Ratnagotravibhāga, published before the complete Sanskrit text became available.
Bailey, Harold W., and E. H. Johnston. "A Fragment of the Uttaratantra in Sanskrit." Bulletin of the School of Oriental Studies 8, no. 1 (1935): 77–89.
Bailey, Harold W., and E. H. Johnston. "A Fragment of the Uttaratantra in Sanskrit." Bulletin of the School of Oriental Studies 8, no. 1 (1935): 77–89.;A Fragment of the "Uttaratantra" in Sanskrit;Textual study;Ratnagotravibhāga Mahāyānottaratantraśāstra;The doctrine of buddha-nature in Indian Buddhism;Harold Walter Bailey; Edward Johnston
Article
A Manuscript of the Mahāyānottaratantraśāstropadeśa, a Sanskrit Commentary on the Ratnagotravibhāga
Takasaki, Jikidō. "A Manuscript of the Mahāyānottaratantraśāstropadeśa, a Sanskrit Commentary on the Ratnagotravibhāga." (In Japanese.) Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 23, no. 2 (1975) 52–59.
Takasaki, Jikidō. "A Manuscript of the Mahāyānottaratantraśāstropadeśa, a Sanskrit Commentary on the Ratnagotravibhāga." (In Japanese.) Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 23, no. 2 (1975) 52–59.
Takasaki, Jikidō. "A Manuscript of the Mahāyānottaratantraśāstropadeśa, a Sanskrit Commentary on the Ratnagotravibhāga." (In Japanese.) Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 23, no. 2 (1975) 52–59.;A Manuscript of the Mahāyānottaratantraśāstropadeśa, a Sanskrit Commentary on the Ratnagotravibhāga;Mahāyānottaratantraśāstropadeśa;Ratnagotravibhāga Mahāyānottaratantraśāstra;Jikido Takasaki; 
Article
A Note on Ratnagotravibhāga I.52 = Bhagavadgītā XIII.32
Gokhale, Vasudeva Vishnunath. "A Note on Ratnagotravibhāga I.52 = Bhagavadgītā XIII.32." In Studies in Indology and Buddhology: Presented in Honour of Professor Susumu Yamaguchi on the Occasion of His Sixtieth Birthday, edited by Gadjin Nagao, 90–91. Kyoto: Hozokan, 1955.
Gokhale, Vasudeva Vishnunath. "A Note on Ratnagotravibhāga I.52 = Bhagavadgītā XIII.32." In Studies in Indology and Buddhology: Presented in Honour of Professor Susumu Yamaguchi on the Occasion of His Sixtieth Birthday, edited by Gadjin Nagao, 90–91. Kyoto: Hozokan, 1955.
Gokhale, Vasudeva Vishnunath. "A Note on Ratnagotravibhāga I.52 = Bhagavadgītā XIII.32." In Studies in Indology and Buddhology: Presented in Honour of Professor Susumu Yamaguchi on the Occasion of His Sixtieth Birthday, edited by Gadjin Nagao, 90–91. Kyoto: Hozokan, 1955.;A Note on Ratnagotravibhāga I.52 = Bhagavadgītā XIII.32;Ratnagotravibhāga Mahāyānottaratantraśāstra;The doctrine of buddha-nature in Indian Buddhism;Vasudeva V. Gokhale; 
Article
A Provisional List of Tibetan Commentaries on the Ratnagotravibhāga
A listing of 45 Tibetan commentaries on the Ratnagotravibhāga.
Burchardi, Anne. "A Provisional List of Tibetan Commentaries on the Ratnagotravibhāga." Tibet Journal 31, no. 4 (2006): 3–46.
Burchardi, Anne. "A Provisional List of Tibetan Commentaries on the Ratnagotravibhāga." Tibet Journal 31, no. 4 (2006): 3–46.;A Provisional List of Tibetan Commentaries on the Ratnagotravibhāga;Ratnagotravibhāga Mahāyānottaratantraśāstra;Textual study;Anne Burchardi; 
PhD Diss
Hurley, S.: A Study of Master Yinshun’s Hermeneutics: An Interpretation of the Tathāgatagarbha Doctrine
Abstract
This study is an examination of Master Yinshun's hermeneutics. It focuses especially on his interpretation of the Buddhist concept known as the tathagatagarbha, which refers to the idea that all sentient beings intrinsically possess the "womb of the Buddha." In some explanations of this teaching, the tathāgatagarbha is symbolic of the practitioner's potential for attaining enlightenment. In others, it functions as a synonym for the Ultimate and becomes the eternalistic substrate for all of existence. It is this latter view to which Yinshun takes exception, seeing it as antithetical to the doctrine of emptiness which espouses the notion that all things, including ideas, material objects, and living beings, lack a permanent and independent nature and thus cannot possess an unchanging, eternalistic form.
I focus particularly on Yinshun's text A Study of the Tathāgatagarbha, for it serves as a concise statement of his interpretation of the tathāgatagarbha and its relationship to emptiness. In this text, Yinshun continually asserts the doctrine of emptiness as the definitive expression of Buddhist truth and relegates the tathāgatagarbha to the category of expedient means. He does this by examining the development of the tathāgatagarbha emphasizing particularly its evolution within pre-Mahāyāna and Mahāyāna textual sources said to have had their genesis in India such as the Āgamas, the Perfection of Wisdom Sūtras and the Ratnagotravibhāga. For Yinshun, to regard the tathāgatagarbha as the ultimate truth rather than as an expedient means can only result in misguided practice and confusion about how to attain enlightenment.
I conclude by asking a number of general questions about Yinshun's thought and its relationship to the early to mid-twentieth century intellectual milieu in China. I also inquire about how Yinshun's ideas have contributed to the development of contemporary Chinese Buddhist movements flourishing in Taiwan today. (Source: Worldcat Library Materials Online)
I focus particularly on Yinshun's text A Study of the Tathāgatagarbha, for it serves as a concise statement of his interpretation of the tathāgatagarbha and its relationship to emptiness. In this text, Yinshun continually asserts the doctrine of emptiness as the definitive expression of Buddhist truth and relegates the tathāgatagarbha to the category of expedient means. He does this by examining the development of the tathāgatagarbha emphasizing particularly its evolution within pre-Mahāyāna and Mahāyāna textual sources said to have had their genesis in India such as the Āgamas, the Perfection of Wisdom Sūtras and the Ratnagotravibhāga. For Yinshun, to regard the tathāgatagarbha as the ultimate truth rather than as an expedient means can only result in misguided practice and confusion about how to attain enlightenment.
I conclude by asking a number of general questions about Yinshun's thought and its relationship to the early to mid-twentieth century intellectual milieu in China. I also inquire about how Yinshun's ideas have contributed to the development of contemporary Chinese Buddhist movements flourishing in Taiwan today. (Source: Worldcat Library Materials Online)
Hurley, Scott. "A Study of Master Yinshun’s Hermeneutics: An Interpretation of the Tathāgatagarbha Doctrine." PhD diss., University of Arizona, 2001. https://repository.arizona.edu/bitstream/handle/10150/279857/azu_td_3031364_sip1_m.pdf;jsessionid=7F7C9754E7B4C951472D8BB20D5B4BBE?sequence=1.
Hurley, Scott. "A Study of Master Yinshun’s Hermeneutics: An Interpretation of the Tathāgatagarbha Doctrine." PhD diss., University of Arizona, 2001. https://repository.arizona.edu/bitstream/handle/10150/279857/azu_td_3031364_sip1_m.pdf;jsessionid=7F7C9754E7B4C951472D8BB20D5B4BBE?sequence=1.;A Study of Master Yinshun’s Hermeneutics: An Interpretation of the Tathāgatagarbha Doctrine;śūnyatā;tathāgatagarbha;Ratnagotravibhāga Mahāyānottaratantraśāstra;Yin Shun;Scott Hurley;A Study of Master Yinshun’s Hermeneutics: An Interpretation of the Tathāgatagarbha Doctrine
Book
A Study on the Ratnagotravibhāga (Uttaratantra)
A classic translation and study of the Sanskrit and Tibetan versions of the Ratnagotravibhāga, with reference to the Chinese.
Takasaki, Jikidō. A Study on the Ratnagotravibhāga (Uttaratantra): Being a Treatise on the Tathāgatagarbha Theory of Mahāyāna Buddhism. Serie Orientale Roma XXXIII. Rome: Istituto Italiano per il Medio ed Estremo Oriente (IsMEO), 1966. https://archive.org/details/bdrc-W1KG1582/page/n1/mode/2up.
Takasaki, Jikidō. A Study on the Ratnagotravibhāga (Uttaratantra): Being a Treatise on the Tathāgatagarbha Theory of Mahāyāna Buddhism. Serie Orientale Roma XXXIII. Rome: Istituto Italiano per il Medio ed Estremo Oriente (IsMEO), 1966. https://archive.org/details/bdrc-W1KG1582/page/n1/mode/2up.;A Study on the Ratnagotravibhāga (Uttaratantra);Ratnagotravibhāga Mahāyānottaratantraśāstra;Textual study;History of buddha-nature in India;History of buddha-nature in China;Jikido Takasaki; A Study on the Ratnagotravibhāga (Uttaratantra): Being a Treatise on the Tathāgatagarbha Theory of Mahāyāna Buddhism;Asaṅga;Maitreya
Review
A Study on the Ratnagotravibhāga (Uttaratantra): Being a Treatise on the Tathāgatagarbha Theory of Mahāyāna Buddhism-Review by de Jong
For several reasons the Ratnagotravibhāga deserves our attention. It is the only text on the tathāgatagarbha which has been preserved in Sanskrit. There are many problems connected with its place in the history of Mahāyāna philosophy and with its authorship. The Tibetan tradition attributes the verses to Maitreya and the prose commentary to Asaṅga. This text is held in high regard as one of the five treatises composed by Maitreya. However, the Chinese tradition attributes the whole work to Sāramati. This tradition is mentioned by Yüan-ts'e (613-696) in his commentary on the Saṃdhinirmocanasūtra'"`UNIQ--ref-00000424-QINU`"' and by Fa-tsang (643-712) in his commentary on the Dharmadhātvaviśeṣaśāstra.'"`UNIQ--ref-00000425-QINU`"' Probably the earliest reference to Sāramati as author of the Ratnagotravibhāga is to be found in Chih-i's Mo-ho chih-kuan (Taishō, Vol. XLVI, Nr. 1911, p. 31b18-26) which has been dictated by him in 594 (cf. p. 125 of Tsukinowa's article mentioned in note 8). The identity of Sāramati raises many problems. Some scholars have identified him with Sthiramati,'"`UNIQ--ref-00000426-QINU`"' others have distinguished two Sāramati's.'"`UNIQ--ref-00000427-QINU`"' There are also many obscurities in the Chinese traditions concerning the translator of the Chinese version. Chinese catalogues mention two translations, one by Ratnamati and the other by Bodhiruci.
In 1931 E. Obermiller published a translation of the Ratnagotravibhāga from the Tibetan: "The Sublime Science of the Great Vehicle to Salvation", Acta Orientalia, Vol. IX, Part II.III, pp. 81-306.'"`UNIQ--ref-00000428-QINU`"' His interpretation of the text is based upon a commentary by Tsoṅ-kha-pa's pupil and successor rGyal-tshab Dar-ma rin-chen (1364–1432)'"`UNIQ--ref-00000429-QINU`"' The Sanskrit text has been edited by E. H. Johnston and published by T. Chowdhury: The Ratnagotravibhāga Mahāyānottaratantraśāstra (Patna, 1950). This edition is based upon two manuscripts found in Tibet by Rāhula Sāṁkṛtyāyana. The edition of the Sanskrit text has given a new impulse to the study of the Ratnagotravibhāga. Several passages of the Ratnagotravibhāga have been translated by E. Conze (Buddhist Texts through the Ages, Oxford, 1954, pp. 130-131, 181-184 and 216-217). In Die Philosophie des Buddhismus (Berlin, 1956, pp. 255-264) E. Frauwallner has given a summary of the ideas contained in this text and a translation of several verses.'"`UNIQ--ref-0000042A-QINU`"' In 1959 Ui Hakuju published a detailed study on the Ratnagotravibhāga (Hōshōron Kenkyū) which contains a complete translation (pp. 471-648), together with a Sanskrit-Japanese glossary (pp. 1-60 with separate pagination).'"`UNIQ--ref-0000042B-QINU`"' Professor Takasaki's translation was undertaken during his stay in India (1954-1957) and continued afterwards. Apart from this book he has published between 1958 and 1964 ten articles relating to the Ratnagotravibhāga (a list is given on pp. xii-xiii).'"`UNIQ--ref-0000042C-QINU`"' . . .
The translation of the Ratnagotravibhāga by Professor Takasaki is the first to be based on the Sanskrit text and the Chinese and Tibetan translations. Obermiller utilized only the Tibetan version and his translation, excellent as it is, contains a number of mistakes which are obvious in the light of the Sanskrit text. Ui utilized both the Sanskrit text and the Chinese translation, but he was unable to consult the Tibetan translation directly. His knowledge of it was based upon a Japanese translation, made for him by Tada Tōkan, and upon Obermiller's English translation. It is clear from many indications that the Chinese translation is closer to the original than both the Sanskrit text and the Tibetan translation. However, as concerns the interpretation of the text, the Chinese translation is now always a reliable guide. There are several places where Professor Takasaki has been too much influenced by it but in general he indicates very well the wrong interpretations which are to be found in the Chinese translation. For the Tibetan translation Professor Takasaki has consulted only the Derge edition. A comparison of the passages quoted in the notes with the corresponding passages in the Peking edition (the only one at my disposal) shows that the Derge edition does not always give a satisfactory text. An edition of the Tibetan translation based on the Derge, Peking and Narthang editions would be highly desirable. In view of the importance of the vocabulary of the Ratnagotravibhāga for both Buddhist Sanskrit and Mahāyāna terminology, it would also be very useful to have indexes, on the lines of those compiled by Professor Nagao for the Mahāyānasūtrālaṃkāra.
Read more here . . .
In 1931 E. Obermiller published a translation of the Ratnagotravibhāga from the Tibetan: "The Sublime Science of the Great Vehicle to Salvation", Acta Orientalia, Vol. IX, Part II.III, pp. 81-306.'"`UNIQ--ref-00000428-QINU`"' His interpretation of the text is based upon a commentary by Tsoṅ-kha-pa's pupil and successor rGyal-tshab Dar-ma rin-chen (1364–1432)'"`UNIQ--ref-00000429-QINU`"' The Sanskrit text has been edited by E. H. Johnston and published by T. Chowdhury: The Ratnagotravibhāga Mahāyānottaratantraśāstra (Patna, 1950). This edition is based upon two manuscripts found in Tibet by Rāhula Sāṁkṛtyāyana. The edition of the Sanskrit text has given a new impulse to the study of the Ratnagotravibhāga. Several passages of the Ratnagotravibhāga have been translated by E. Conze (Buddhist Texts through the Ages, Oxford, 1954, pp. 130-131, 181-184 and 216-217). In Die Philosophie des Buddhismus (Berlin, 1956, pp. 255-264) E. Frauwallner has given a summary of the ideas contained in this text and a translation of several verses.'"`UNIQ--ref-0000042A-QINU`"' In 1959 Ui Hakuju published a detailed study on the Ratnagotravibhāga (Hōshōron Kenkyū) which contains a complete translation (pp. 471-648), together with a Sanskrit-Japanese glossary (pp. 1-60 with separate pagination).'"`UNIQ--ref-0000042B-QINU`"' Professor Takasaki's translation was undertaken during his stay in India (1954-1957) and continued afterwards. Apart from this book he has published between 1958 and 1964 ten articles relating to the Ratnagotravibhāga (a list is given on pp. xii-xiii).'"`UNIQ--ref-0000042C-QINU`"' . . .
The translation of the Ratnagotravibhāga by Professor Takasaki is the first to be based on the Sanskrit text and the Chinese and Tibetan translations. Obermiller utilized only the Tibetan version and his translation, excellent as it is, contains a number of mistakes which are obvious in the light of the Sanskrit text. Ui utilized both the Sanskrit text and the Chinese translation, but he was unable to consult the Tibetan translation directly. His knowledge of it was based upon a Japanese translation, made for him by Tada Tōkan, and upon Obermiller's English translation. It is clear from many indications that the Chinese translation is closer to the original than both the Sanskrit text and the Tibetan translation. However, as concerns the interpretation of the text, the Chinese translation is now always a reliable guide. There are several places where Professor Takasaki has been too much influenced by it but in general he indicates very well the wrong interpretations which are to be found in the Chinese translation. For the Tibetan translation Professor Takasaki has consulted only the Derge edition. A comparison of the passages quoted in the notes with the corresponding passages in the Peking edition (the only one at my disposal) shows that the Derge edition does not always give a satisfactory text. An edition of the Tibetan translation based on the Derge, Peking and Narthang editions would be highly desirable. In view of the importance of the vocabulary of the Ratnagotravibhāga for both Buddhist Sanskrit and Mahāyāna terminology, it would also be very useful to have indexes, on the lines of those compiled by Professor Nagao for the Mahāyānasūtrālaṃkāra.
Read more here . . .
De Jong, Jan Willem. Review of A Study of the Ratnagotravibhāga (Uttaratantra): Being a Treatise on the Tathāgatagarbha Theory of Mahāyāna Buddhism, by J. Takasaki. Indo-Iranian Journal 11, no. 1 (1968): 36–54.
De Jong, Jan Willem. Review of A Study of the Ratnagotravibhāga (Uttaratantra): Being a Treatise on the Tathāgatagarbha Theory of Mahāyāna Buddhism, by J. Takasaki. Indo-Iranian Journal 11, no. 1 (1968): 36–54.;A Study on the Ratnagotravibhāga (Uttaratantra): Being a Treatise on the Tathāgatagarbha Theory of Mahāyāna Buddhism-Review by de Jong;Ratnagotravibhāga Mahāyānottaratantraśāstra;Jan Willem de Jong; 
Video
About the Mahayana Uttaratantra Shastra with Arne Schelling
In this video Arne Schelling offers information about the Mahayana Uttaratantra Shastra. The video serves as an introduction to an online buddha-nature study program with Khenpo Chöying Dorje.
Schelling, Arne. "About the Mahayana Uttaratantra Shastra with Arne Schelling." Produced by Dharma Mati Berlin, October 9, 2020. Video, 3:56. https://www.youtube.com/watch?v=XmbEEbTVcrQ.
Schelling, Arne. "About the Mahayana Uttaratantra Shastra with Arne Schelling." Produced by Dharma Mati Berlin, October 9, 2020. Video, 3:56. https://www.youtube.com/watch?v=XmbEEbTVcrQ.;About the Mahayana Uttaratantra Shastra with Arne Schelling;Uttaratantra;Ratnagotravibhāga Mahāyānottaratantraśāstra;Arne Schelling;About the Mahayana Uttaratantra Shastra with Arne Schelling
PhD Diss
Burchardi, A.: Accessing Tibetan Tathāgatagarbha Interpretations based on The Ratnagotravibhāga
Abstract
Buddha Nature or Tathāgatagarbha is a complex phenomenon that has been the subject of discussion in Buddhist cultures for centuries. This study presents for the first time a survey of the extent of Tibetan commentarial literature based upon the Indian Tathāgatagarbha Śāstra, the Ratnagotravibhāga, as well as a comparison of passages of Tibetan interpretations upon The Three Reasons given for the presence of Tathāgatagarbha in the Ratnagotravibhāga. Furthermore, attention is drawn to the inconsistencies regarding the dating, authorship, structure and content of this source text within the Sanskrit, Chinese and Tibetan traditions.
Thereby the present study addresses primarily the need for an overview of the Tibetan commentarial literature upon this important Śāstra, by surveying more than forty Tibetan commentaries. This survey will facilitate contextualization of future studies of the individual commentaries. Secondarily it addresses the need for documentation and interpretation of precise concepts and arguments, by presenting line for line comparison of passages of interpretations by four different authors, Rngog Blo ldan shes rab (1059-1109), Dol po pa shes rab rgyal mtshan (1292-1361), Rgyal tshab dar ma rin chen (1364-1432) and Mi pham phyogs las rnam rgyal (1846-1912). This comparison will trace divergent traditions of Tathāgatagarbha interpretation based on the Ratnagotravibhāga in Tibet.
It becomes apparent that the main divergence in these four authors' Tathāgatagarbha exegesis hinges on their interpretation of Dharmakāya and the role it plays as the first supporting reason for the presence of Tathāgatagarbha. Where some interpret Tathāgatagarbha as being "empty", others maintain that it is "full of qualities", apparent contradictions that however, are based upon the same scriptural passages of the source text, the Ratnagotravibhāga. That the ambiguous nature of the source text accommodates such seemingly contradictory interpretations should be kept in mind when studying Tibetan interpretations so as to avoid dismissal of certain interpretations in favour of others.
Burchardi, Anne. "Accessing Tibetan Tathāgatagarbha Interpretations based on The Ratnagotravibhāga." Unsubmitted PhD diss., University of Copenhagen, 2001.
Burchardi, Anne. "Accessing Tibetan Tathāgatagarbha Interpretations based on The Ratnagotravibhāga." Unsubmitted PhD diss., University of Copenhagen, 2001.;Accessing Tibetan Tathāgatagarbha Interpretations based on The Ratnagotravibhāga;tathāgatagarbha;Ratnagotravibhāga Mahāyānottaratantraśāstra;The doctrine of buddha-nature in Tibetan Buddhism;Anne Burchardi;Accessing Tibetan Tathāgatagarbha Interpretations based on The Ratnagotravibhāga
PhD Diss
Chen, Shu-hui: Affirmation in Negation: A Study of the Tathāgatagarbha Theory in the Light of the Bodhisattva Practices
The Tathāgatagarbha theory, also known as the Buddha-nature theory, is one of the most influential Mahāyāna doctrines in the East Asian Buddhism. In 1989, it was severely criticized by some Japanese scholars, namely, Shiro Matsumoto and Noriaki Hakamaya, for being contradictory to the Buddha's teaching of non-self (anātman) and accused of being a non-Buddhist theory in disguise. The purpose of this study is to refute such an accusation and to demonstrate the relationship between this theory and the Bodhisattva practices which are the very core of the Mahāyāna Buddhism.
This dissertation begins with definitions of the term "tathāgatagarbha" and some of its synonyms which are followed by a brief review of the historical development of the Tathāgatagarbha theory from India to China. With these as the background knowledge, it is easier to point out the fallacies of the two Japanese scholars' criticism on this theory. A key issue in their criticism is that they viewed the Tathāgatagarbha theory as the ātman of the Upaniṣads in disguise. It is therefore necessary to discuss not only the distinction between the ātman mentioned in the Tathāgatagarbha theory and that in the Upaniṣads but also the controversy over the issue of ātman versus anātman among the Buddhist scholars.
In the discussion to clarify the issue of ātman in the Tathāgatagarbha theory, it is demonstrated that the ātman in the Tathāgatagarbha theory is not only uncontradictory to the doctrine of anātman in Buddhism but very important to the Bodhisattva practices in the Mahāyāna Buddhism. It functions as a unity for the Bodhisattvas to voluntarily return to the world of saṃsāra again and again. Furthermore, the purport of the entire theory, that all sentient beings are endowed with the essence of the Buddha, supports various Bodhisattva practices such as the aspiration to save all beings in the world, the six perfections, etc. In a word, the Tathāgatagarbha theory is an excellent representative of the soteriology of the Mahāyāna Buddhism. Included in the end of this dissertation is an annotated translation of the Tathāgatagarbha-sūtra. (Source Accessed May 26, 2020)
This dissertation begins with definitions of the term "tathāgatagarbha" and some of its synonyms which are followed by a brief review of the historical development of the Tathāgatagarbha theory from India to China. With these as the background knowledge, it is easier to point out the fallacies of the two Japanese scholars' criticism on this theory. A key issue in their criticism is that they viewed the Tathāgatagarbha theory as the ātman of the Upaniṣads in disguise. It is therefore necessary to discuss not only the distinction between the ātman mentioned in the Tathāgatagarbha theory and that in the Upaniṣads but also the controversy over the issue of ātman versus anātman among the Buddhist scholars.
In the discussion to clarify the issue of ātman in the Tathāgatagarbha theory, it is demonstrated that the ātman in the Tathāgatagarbha theory is not only uncontradictory to the doctrine of anātman in Buddhism but very important to the Bodhisattva practices in the Mahāyāna Buddhism. It functions as a unity for the Bodhisattvas to voluntarily return to the world of saṃsāra again and again. Furthermore, the purport of the entire theory, that all sentient beings are endowed with the essence of the Buddha, supports various Bodhisattva practices such as the aspiration to save all beings in the world, the six perfections, etc. In a word, the Tathāgatagarbha theory is an excellent representative of the soteriology of the Mahāyāna Buddhism. Included in the end of this dissertation is an annotated translation of the Tathāgatagarbha-sūtra. (Source Accessed May 26, 2020)
Chen, Shu-hui Jennifer. "Affirmation in Negation: A Study of the Tathāgatagarbha Theory in the Light of the Bodhisattva Practices." PhD diss., University of Wisconsin-Madison, 1998.
Chen, Shu-hui Jennifer. "Affirmation in Negation: A Study of the Tathāgatagarbha Theory in the Light of the Bodhisattva Practices." PhD diss., University of Wisconsin-Madison, 1998.;Affirmation in Negation: A Study of the Tathāgatagarbha Theory in the Light of the Bodhisattva Practices;tathāgatagarbha;Tathāgatagarbhasūtra;Matsumoto, S.;Hakamaya, N.;Critical Buddhism;anātman;ātman;gotra;dharmadhātu;dharmakāya;buddhadhātu;The doctrine of buddha-nature in Early Buddhism;The doctrine of buddha-nature in Indian Buddhism;Tathāgatagarbhasūtra;Anūnatvāpūrṇatvanirdeśaparivarta;Śrīmālādevīsūtra;Mahāparinirvāṇasūtra;Ratnagotravibhāga Mahāyānottaratantraśāstra;Laṅkāvatārasūtra;Ghanavyūhasūtra;Fo xing lun;Dasheng qixin lun;The doctrine of buddha-nature in Chinese Buddhism;icchantika;Tien Tai;Zen - Chan;Madhyamaka;Yogācāra;ālayavijñāna;paramārthasatya;Shu-hui Jennifer Chen; Affirmation in Negation: A Study of the Tathāgatagarbha Theory in the Light of the Bodhisattva Practices
Video
Anne Burchardi: On Her Work Compiling the Commentaries to the Uttaratantra
Burchardi, Anne. "On Her Work Compiling the Commentaries to the Uttaratantra." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, December 18, 2021. Video, 3:18. https://www.youtube.com/watch?v=iLnNvQ2Zy7Y.
Burchardi, Anne. "On Her Work Compiling the Commentaries to the Uttaratantra." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, December 18, 2021. Video, 3:18. https://www.youtube.com/watch?v=iLnNvQ2Zy7Y.
Burchardi, Anne. "On Her Work Compiling the Commentaries to the Uttaratantra." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, December 18, 2021. Video, 3:18. https://www.youtube.com/watch?v=iLnNvQ2Zy7Y.;Anne Burchardi: On Her Work Compiling the Commentaries to the Uttaratantra;Ratnagotravibhāga Mahāyānottaratantraśāstra;Anne Burchardi: On Her Work Compiling the Commentaries to the Uttaratantra
Video
Anne Burchardi: Why the Buddha-Nature Teachings were Taught according to the Uttaratantrashastra
Burchardi, Anne. "Why the Buddha-Nature Teachings were Taught according to the Uttaratantrashastra." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, December 18, 2021. Video, 24:22. https://www.youtube.com/watch?v=XGOlGy59bMU.
Burchardi, Anne. "Why the Buddha-Nature Teachings were Taught according to the Uttaratantrashastra." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, December 18, 2021. Video, 24:22. https://www.youtube.com/watch?v=XGOlGy59bMU.
Burchardi, Anne. "Why the Buddha-Nature Teachings were Taught according to the Uttaratantrashastra." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, December 18, 2021. Video, 24:22. https://www.youtube.com/watch?v=XGOlGy59bMU.;Anne Burchardi: Why the Buddha-Nature Teachings were Taught according to the Uttaratantrashastra;Ratnagotravibhāga Mahāyānottaratantraśāstra;svasaṃvedana;Anne Burchardi: Why the Buddha-Nature Teachings were Taught according to the Uttaratantrashastra
Article
BCom ldan rig ral cho Daijō kukyōron sōgonka: Wayaku oyobi kōtei tekusuto (1)
Kano, Kazuo. "bCom ldan rig ral cho Daijō kukyōron sōgonka: Wayaku oyobi kōtei tekusuto (1)" (A Critical Edition and Translation of bCom ldan rig ral's rGyud bla ma'i ṭī ka rgyan gyi me tog (1)). Kōyasan Daigaku Ronsō (Journal of Kōyasan University) 45 (2010): 13–55.
Kano, Kazuo. "bCom ldan rig ral cho Daijō kukyōron sōgonka: Wayaku oyobi kōtei tekusuto (1)" (A Critical Edition and Translation of bCom ldan rig ral's rGyud bla ma'i ṭī ka rgyan gyi me tog (1)). Kōyasan Daigaku Ronsō (Journal of Kōyasan University) 45 (2010): 13–55.
Kano, Kazuo. "bCom ldan rig ral cho Daijō kukyōron sōgonka: Wayaku oyobi kōtei tekusuto (1)" (A Critical Edition and Translation of bCom ldan rig ral's rGyud bla ma'i ṭī ka rgyan gyi me tog (1)). Kōyasan Daigaku Ronsō (Journal of Kōyasan University) 45 (2010): 13–55.;BCom ldan rig ral cho Daijō kukyōron sōgonka: Wayaku oyobi kōtei tekusuto (1);Bcom ldan rig pa'i ral gri;Ratnagotravibhāga Mahāyānottaratantraśāstra;Theg pa chen po rgyud bla ma rgyan gyi me tog;Kazuo Kano
Article
BCom ldan rig ral cho Daijō kukyōron sōgonka: Wayaku oyobi kōtei tekusuto (2): Hōshōron I.4–22 no chūkai
Kano, Kazuo. "bCom ldan rig ral cho Daijō kukyōron sōgonka: Wayaku oyobi kōtei tekusuto (2): Hōshōron I.4–22 no chūkai" (A Critical Edition and Annotated Translation of bCom ldan rig ral's rGyud bla ma'i ṭī ka rgyan gyi me tog (2): Commentary on Ratnagotravibhāga I.4–22). Kōyasan Daigaku Ronsō (Journal of Kōyasan University) 48 (2013): 1–14.
Kano, Kazuo. "bCom ldan rig ral cho Daijō kukyōron sōgonka: Wayaku oyobi kōtei tekusuto (2): Hōshōron I.4–22 no chūkai" (A Critical Edition and Annotated Translation of bCom ldan rig ral's rGyud bla ma'i ṭī ka rgyan gyi me tog (2): Commentary on Ratnagotravibhāga I.4–22). Kōyasan Daigaku Ronsō (Journal of Kōyasan University) 48 (2013): 1–14.
Kano, Kazuo. "bCom ldan rig ral cho Daijō kukyōron sōgonka: Wayaku oyobi kōtei tekusuto (2): Hōshōron I.4–22 no chūkai" (A Critical Edition and Annotated Translation of bCom ldan rig ral's rGyud bla ma'i ṭī ka rgyan gyi me tog (2): Commentary on Ratnagotravibhāga I.4–22). Kōyasan Daigaku Ronsō (Journal of Kōyasan University) 48 (2013): 1–14.;BCom ldan rig ral cho Daijō kukyōron sōgonka: Wayaku oyobi kōtei tekusuto (2): Hōshōron I.4–22 no chūkai;Bcom ldan rig pa'i ral gri;Ratnagotravibhāga Mahāyānottaratantraśāstra;Theg pa chen po rgyud bla ma rgyan gyi me tog;Kazuo Kano; 
Audio
Basic Program: Buddha Nature, Essence of Enlightenment by Don Handrick
Handrick, Don. "Basic Program: Buddha Nature, Essence of Enlightenment." Recorded at Thubten Norbu Ling Tibetan Buddhist Center, Santa Fe, NM, May 28, 2014–July 29, 2015. Audio. https://archive.org/details/BuddhaNatureEssenceOfEnlightenment2014/Essence_of_Enlightenment_01_2014-05-28.mp3.
Handrick, Don. "Basic Program: Buddha Nature, Essence of Enlightenment." Recorded at Thubten Norbu Ling Tibetan Buddhist Center, Santa Fe, NM, May 28, 2014–July 29, 2015. Audio. https://archive.org/details/BuddhaNatureEssenceOfEnlightenment2014/Essence_of_Enlightenment_01_2014-05-28.mp3.
Handrick, Don. "Basic Program: Buddha Nature, Essence of Enlightenment." Recorded at Thubten Norbu Ling Tibetan Buddhist Center, Santa Fe, NM, May 28, 2014–July 29, 2015. Audio. https://archive.org/details/BuddhaNatureEssenceOfEnlightenment2014/Essence_of_Enlightenment_01_2014-05-28.mp3.;Basic Program: Buddha Nature, Essence of Enlightenment by Don Handrick;Ratnagotravibhāga Mahāyānottaratantraśāstra;Don Handrick; 
Interview
Book Launch: Revisiting Buddha-Nature in India and China by Dr. Christopher Jones and Dr. Li Zijie
Jones, Christopher, and Li Zijie. "Book Launch: Revisiting Buddha-Nature in India and China." Produced by SOAS (University of London), Centre of Buddhist Studies, February 18, 2021. Video, 1:47:49. https://youtu.be/8mKnUnmp4zw.
Jones, Christopher, and Li Zijie. "Book Launch: Revisiting Buddha-Nature in India and China." Produced by SOAS (University of London), Centre of Buddhist Studies, February 18, 2021. Video, 1:47:49. https://youtu.be/8mKnUnmp4zw.
Jones, Christopher, and Li Zijie. "Book Launch: Revisiting Buddha-Nature in India and China." Produced by SOAS (University of London), Centre of Buddhist Studies, February 18, 2021. Video, 1:47:49. https://youtu.be/8mKnUnmp4zw.;Book Launch: Revisiting Buddha-Nature in India and China by Dr. Christopher Jones and Dr. Li Zijie;Buddha-nature as Self - Atman;The doctrine of buddha-nature in Chinese Buddhism;The doctrine of buddha-nature in Indian Buddhism;anātman;tathāgatagarbha;Ratnagotravibhāga Mahāyānottaratantraśāstra
Book
Buddha Nature (Shamar)
14th Shamar Rinpoche's teachings on the Uttaratantra using the 3rd Karmapa's text, Revealing Buddha Nature.
Draszczyk, Martina, trans. Buddha Nature: Our Potential for Wisdom, Compassion, and Happiness. By Shamar Rinpoche. Lexington, VA: Bird of Paradise Press, 2019.
Draszczyk, Martina, trans. Buddha Nature: Our Potential for Wisdom, Compassion, and Happiness. By Shamar Rinpoche. Lexington, VA: Bird of Paradise Press, 2019.;Buddha Nature (Shamar);Contemporary;Ratnagotravibhāga Mahāyānottaratantraśāstra;Karmapa, 3rd;De bzhin gshegs pa'i snying po bstan pa'i bstan bcos;dharmakāya;Metaphors for buddha-nature;14th Shamarpa Mipham Chökyi Lodrö;མི་ཕམ་ཆོས་ཀྱི་བློ་གྲོས་;mi pham chos kyi blo gros;bstan 'dzin grags pa bshad sgrub;བསྟན་འཛིན་གྲགས་པ་བཤད་སྒྲུབ་; Martina Draszczyk; Buddha Nature: Our Potential for Wisdom, Compassion and Happiness;Karmapa, 3rd
Book
Buddha Nature: Ten Teachings on the Uttaratantra Shastra
In this short book, a teaching given by Thrangu Rinpoche and translated by Erik Pema Kunsang, Thrangu Rinpoche uses the Uttaratantrashastra to outline ten points of focus, including the seven vajra points. Each chapter contains comments related to each point and a transcript of questions from the participants and answers from Thrangu Rinpoche.
Thrangu Rinpoche. Buddha Nature: Ten Teachings on the Uttara Tantra Shastra. Translated by Erik Pema Kunsang. Edited by S. Lhamo. Hong Kong: Rangjung Yeshe Publications, 1988. http://bodhitraining.com/wp-content/uploads/2017/05/Buddha-Nature-Commentary-to-Uttaratantra-Shastra-by-Thrangu-Rinpoche.pdf.
Thrangu Rinpoche. Buddha Nature: Ten Teachings on the Uttara Tantra Shastra. Translated by Erik Pema Kunsang. Edited by S. Lhamo. Hong Kong: Rangjung Yeshe Publications, 1988. http://bodhitraining.com/wp-content/uploads/2017/05/Buddha-Nature-Commentary-to-Uttaratantra-Shastra-by-Thrangu-Rinpoche.pdf.;Buddha Nature: Ten Teachings on the Uttaratantra Shastra;Kagyu;Ratnagotravibhāga Mahāyānottaratantraśāstra;Contemporary;Thrangu Rinpoche;ཁྲ་འགུ་རིན་པོ་ཆེ་;Khra 'gu rin po che;Karma blo gros chos dpal bzang po;Khra 'gu sprul sku, 9th;Karma-blo-gros-chos-dpal-bzaṅ-po, Khra-'gu sPrul-sku IX;Khra-'gu sPrul-sku IX;Khra 'gu sprul sku 09;Trangu Rinpoche;Very Venerable Ninth Khenchen Thrangu Tulku, Karma Lodrö Lungrik Maway Senge;Khenchen Thrangu Rinpoche; Erik Pema Kunsang;Buddha Nature: Ten Teachings on the Uttara Tantra Shastra
Book
Buddha Nature: The Mahayana Uttaratantra Shastra
All sentient beings, without exception, have buddha nature, the inherent purity and perfection of the mind, untouched by changing mental states. The Mahayana Uttaratantra Shastra, one of the "Five Treatises" said to have been dictated to Asanga by the Bodhisattva Maitreya, presents the Buddha's definitive teachings on how we should understand this ground of enlightenment and clarifies the nature and qualities of buddhahood. This seminal text details with great clarity the view which forms the basis for Vajrayana, and especially Mahamudra, practice. Thus it builds a bridge between the Sutrayana and the Vajrayana levels of the Buddha's teaching, elaborated here in Jamgön Kongtrül's commentary. (Source: Shambhala Publications)
Fuchs, Rosemarie, trans. Buddha Nature: The Mahayana Uttaratantra Shastra. By Arya Maitreya. Written down by Arya Asanga. With a commentary by Jamgön Kongtrül Lodrö Thayé ('jam mgon kong sprul blo gros mtha' yas) "The Unassailable Lion's Roar," and explanations by Khenpo Tsultrim Gyamsto Rinpoche. Ithaca, NY: Snow Lion Publications, 2000.
Fuchs, Rosemarie, trans. Buddha Nature: The Mahayana Uttaratantra Shastra. By Arya Maitreya. Written down by Arya Asanga. With a commentary by Jamgön Kongtrül Lodrö Thayé ('jam mgon kong sprul blo gros mtha' yas) "The Unassailable Lion's Roar," and explanations by Khenpo Tsultrim Gyamsto Rinpoche. Ithaca, NY: Snow Lion Publications, 2000.;Buddha Nature: The Mahayana Uttaratantra Shastra;Ratnagotravibhāga Mahāyānottaratantraśāstra;Kagyu;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;tathāgatagarbha;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་; Asaṅga;ཐོགས་མེད་;thogs med;slob dpon thogs med;སློབ་དཔོན་ཐོགས་མེད་;Āryāsaṅga;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;Khenpo Tsultrim Gyamtso;Mkhan po tshul khrims rgya mtsho;Gyamtso, Tsultrim;Tsultrim Gyamtsho;Khenpo Tsultrim Gyamtso Rinpoche;Kenchen Tsultrim Gyamtso;Khenpo Tsültrim Gyamtso;Rosemarie Fuchs;Buddha Nature: The Mahayana Uttaratantra Shastra;'jam mgon kong sprul;Asaṅga;Maitreya
Video
Buddha Potential 1: Uttaratantra by Kirti Tsenshab Rinpoche at Land of Medicine Buddha
In this nine-part series, Kirti Tsenshab Rinpoche teaches on chapter one of the Uttaratantra, Sublime Continuum of the Mahayana by Maitreya. This important text clarifies the meaning of our Buddha potential, in particular the emptiness of the mind that allows evolution to a state of complete enlightenment, and gives an extensive explanation of the meaning of the Three Jewels--Buddha, Dharma, and Sangha. This teaching was given at Land of Medicine Buddha in 2003 and includes both Tibetan and English interpretation by Voula Zarpani. The first part includes six parts of six classes and three discussion classes led by Venerable George Churinoff.
Tsenshab, Kirti. "Buddha Potential 1: Uttaratantra by Kirti Tsenshab Rinpoche." Pt. 1 of 9. Filmed at Land of Medicine Buddha, Soquel, CA, 2003. Video, 1:27:14. https://vimeo.com/136634699.
Tsenshab, Kirti. "Buddha Potential 1: Uttaratantra by Kirti Tsenshab Rinpoche." Pt. 1 of 9. Filmed at Land of Medicine Buddha, Soquel, CA, 2003. Video, 1:27:14. https://vimeo.com/136634699.;Buddha Potential 1: Uttaratantra by Kirti Tsenshab Rinpoche at Land of Medicine Buddha, 2003;Ratnagotravibhāga Mahāyānottaratantraśāstra;Kirti Tsenshab Rinpoche;Buddha Potential 1: Uttaratantra by Kirti Tsenshab Rinpoche at Land of Medicine Buddha (Part 1 of 9)
Interview
Buddha by Nature or Buddha by Nurture: Deliberations on the Buddha-Nature Theory in the Nyingma Tradition by Dorji Wangchuk: Conversations on Buddha-Nature
Wangchuk, Dorji. "Buddha by Nature or Buddha by Nurture: Deliberations on the Buddha-Nature Theory in the Nyingma Tradition." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, July 31, 2021. Video, 1:21:34. https://youtu.be/xC06_wvq_cI.
Wangchuk, Dorji. "Buddha by Nature or Buddha by Nurture: Deliberations on the Buddha-Nature Theory in the Nyingma Tradition." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, July 31, 2021. Video, 1:21:34. https://youtu.be/xC06_wvq_cI.
Wangchuk, Dorji. "Buddha by Nature or Buddha by Nurture: Deliberations on the Buddha-Nature Theory in the Nyingma Tradition." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, July 31, 2021. Video, 1:21:34. https://youtu.be/xC06_wvq_cI.;Buddha by Nature or Buddha by Nurture: Deliberations on the Buddha-Nature Theory in the Nyingma Tradition by Dorji Wangchuk: Conversations on Buddha-Nature;gzhan stong;Nyingma;rang stong;Ratnagotravibhāga Mahāyānottaratantraśāstra;Tathāgatagarbhasūtra;Klong chen pa;Mi pham rgya mtsho;Rong zom chos kyi bzang po;Dorji Wangchuk
Article
Buddha-Nature or Buddha Within?: Revisiting the Meaning of Tathāgata-garbha
The topic on what the compound tathāgata-garbha means has indeed a long history of research in the !eld of Mahāyāna Buddhism. However, despite a good number of studies so far executed on this topic, it is most unfortunate for us to recognize that the above question remains unsolved. The present paper, therefore, tries again to solve the question through an analytical inquiry into the Ratnagotravibhāga (RGV) in rather a wide perspective.
Saitō, Akira. "Buddha-Nature or Buddha Within?: Revisiting the Meaning of Tathāgata-garbha." In "What is Tathāgatagarbha: Buddha-Nature or Buddha Within?" Edited by Akira Saitō. Special issue, Acta Asiatica 118 (2020): 1–15.
Saitō, Akira. "Buddha-Nature or Buddha Within?: Revisiting the Meaning of Tathāgata-garbha." In "What is Tathāgatagarbha: Buddha-Nature or Buddha Within?" Edited by Akira Saitō. Special issue, Acta Asiatica 118 (2020): 1–15.;Buddha-Nature or Buddha Within?: Revisiting the Meaning of Tathāgata-garbha;Ratnagotravibhāga Mahāyānottaratantraśāstra;tathāgatagarbha;Akira Saitō; 
Book
Buddha-Nature: Mahayana-Uttaratantra-Shastra (Khyentse Commentary)
Arya Maitreya’s Mahayana-Uttaratantra-Shastra is one of the most important teachings on buddhanature and enlightenment. It is revered by buddhist masters as a very special text, one of the five great teachings given by Lord Maitreya to Asanga, and part of the third turning of the wheel of the Dharma. Within the traditional buddhist shedras for monastic education, it is often taught as the final text in the curriculum, and many masters say it can be considered a bridge between the sutras and tantra. It provides an important philosophical foundation for understanding the workings of the buddhist path, particularly for Vajrayana practitioners. We are particularly fortunate to have these teachings by Dzongsar Khyentse Rinpoche, rich with his usual clarity, warmth, humour and wisdom because, despite its beauty and profundity, this text is rarely taught in the West, and there are few translations.
Rinpoche gave these teachings on the Uttaratantra at the Centre d’Etudes de Chanteloube in Dordogne, France during the summers of 2003 and 2004, after completing a four-year teaching cycle on Chandrakirti’s Madhyamakavatara. He has often emphasised the value of a grounding in the Madhyamika or ‘Middle Way’ philosophy of emptiness, as without this foundation beginners can easily misunderstand Buddha’s teaching that all sentient beings have buddhanature. For example, many of us who have grown up in a Western cultural context can easily confuse buddhanature with ideas like God or a personal soul or essence. These teachings allow us to dispel these kinds of misunderstanding. And despite their very different presentations, both the Madhyamika and Uttaratantra are teachings on the buddhist view of emptiness. As Rinpoche says, “You could say that when Nagarjuna explains the Prajñaparamita, he concentrates more on its ‘empty’ aspect (“form is emptiness” in the Heart Sutra), whereas when Maitreya explains the same thing, he concentrates more on the ‘ness’ aspect (emptiness is form).” In showing us how emptiness and buddhanature are different ways of talking about the same thing, this text gives us the grounding we need to understand buddhanature.
In this way, the Uttaratantra gives us another way to understand the Four Seals that comprise the buddhist view, which Rinpoche teaches in his book “What Makes You Not a Buddhist.” It also offers a way to make sense of what modern physics has discovered about the magically “full” quality of “empty” space (e.g. vacuum particles and quantum optics). But like all buddhist philosophy, it is not intended simply to provoke an academic discussion that we leave behind as we return to our everyday lives. It is taught as a path for us to attain liberation. For practitioners, the Uttaratantra clearly explains what it means to accumulate merit and purify defilements, and it offers a safety net to protect our path from falling into all-too-common eternalist or nihilist extremes. It also tackles many of the basic questions that practitioners ask as they consider the nature of the path, questions like: What is the ultimate destination of this path? Who is this person travelling on the path? What are the defilements that are eliminated on the path? What is experience of enlightenment like? Rinpoche answers these questions and many others in this commentary on the Uttaratantra-Shastra. (Source: Siddhartha's Intent)Khyentse, Dzongsar. Buddha-Nature: Mahayana-Uttaratantra-Shastra. By Arya Maitreya. With commentary by Dzongsar Jamyang Khyentse Rinpoche. Given at the Centre d'Études de Chanteloube, Dordogne, France. Edited by Alex Trisoglio. n.p.: Siddhartha's Intent, 2007. https://www.dropbox.com/sh/zerz908dsq48lm4/AACBgmKw93qB1PldbrEW8NwVa?dl=0&preview=UttaratantraDJKR+Siddhartha%27s+Intent.pdf
Khyentse, Dzongsar. Buddha-Nature: Mahayana-Uttaratantra-Shastra. By Arya Maitreya. With commentary by Dzongsar Jamyang Khyentse Rinpoche. Given at the Centre d'Études de Chanteloube, Dordogne, France. Edited by Alex Trisoglio. n.p.: Siddhartha's Intent, 2007. https://www.dropbox.com/sh/zerz908dsq48lm4/AACBgmKw93qB1PldbrEW8NwVa?dl=0&preview=UttaratantraDJKR+Siddhartha%27s+Intent.pdf;Buddha-Nature: Mahayana-Uttaratantra-Shastra (Khyentse Commentary);Contemporary;Ratnagotravibhāga Mahāyānottaratantraśāstra;Asaṅga;ཐོགས་མེད་;thogs med;slob dpon thogs med;སློབ་དཔོན་ཐོགས་མེད་;Āryāsaṅga; 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;Dzongsar Jamyang Khyentse Rinpoche;རྫོང་གསར་མཁྱེན་བརྩེ་;rdzong gsar mkhyen brtse;Rosemarie Fuchs;Ken Holmes;Katia Holmes;Buddha-Nature: Mahayana-Uttaratantra-Shastra;Asaṅga;Maitreya
Article
Buddyjska koncepcja świetlistego umysłu i jej rola w tradycji tathagatagarbhy
The primary aim of this article is to outline the Buddhist idea of a pure, luminous mind. First, the conception of a “luminous mind” (pabhassara citta) from the Pāḷi Nikāyas is considered. Two functions ascribed to this idea are examined: its soteriological role, i.e. pure mind as a enlightenment-enabling factor, and its role as a “link” between consecutive saṃsāric existences. Next comes the examination of the Theravāda idea of bhavaṅga, which is seen as being related to the pure mind in its diachronic function. Main part of the article deals with combining the notion of a pure mind with Mahāyāna Buddhism by showing the role of the “innate mind” (cittaprakṛti) in tathāgatagarbha tradition.
Zapart, Jarosław. "Buddyjska koncepcja świetlistego umysłu i jej rola w tradycji tathagatagarbhy" (The Buddhist Concept of a Luminous Mind and Its Role in the Tathāgatagarbha Tradition). Studia Religiologica 48, no. 2 (2015): 117–30. https://ruj.uj.edu.pl/xmlui/bitstream/handle/item/18873/zapart_buddyjska_koncepcja_swietlistego_umyslu_2015.pdf?sequence=1&isAllowed=y
Zapart, Jarosław. "Buddyjska koncepcja świetlistego umysłu i jej rola w tradycji tathagatagarbhy" (The Buddhist Concept of a Luminous Mind and Its Role in the Tathāgatagarbha Tradition). Studia Religiologica 48, no. 2 (2015): 117–30. https://ruj.uj.edu.pl/xmlui/bitstream/handle/item/18873/zapart_buddyjska_koncepcja_swietlistego_umyslu_2015.pdf?sequence=1&isAllowed=y;Buddyjska koncepcja świetlistego umysłu i jej rola w tradycji tathagatagarbhy;tathāgatagarbha;prabhāsvaracitta;Ratnagotravibhāga Mahāyānottaratantraśāstra;Jarosław Zapart; 
PhD Diss
Jiang, B.: Cataphatic Emptiness: rGyal-tshab on the Buddha-essence Theory of Asaṅga's Ratnagotravibhāgavyākhyā
Abstract
This comparative approach will provide a broader synthetic understanding of the role that Buddha-essence played as a doctrinal genre in Tibetan intellectual history.
This doctoral dissertation studies the Ratnagotravibhāga (Uttaratantra), the only surviving Indian Buddhist treatise on the Buddha-essence doctrine, by way of one of its major Tibetan commentaries, rGyal-tshab Dar-ma-rin-chen (1364-1432)'s Theg pa chen po rGyud bla ma'i ṭīkā. This project consists of three parts: a special edition of the first chapter of the Theg pa chen po rGyud bia ma'i ṭīkā, an English translation of the selected sections of that commentary, and a comparative analysis which follows six distinct lines of inquiry.
The six lines are: rGyal-tshab's doctrinal classification of the text; his critiques of absolutism, skepticism, and quietism in connection with diverse interpretations of the Buddha-essence doctrine in Tibetan traditions as well as a tentative comparison with critiques of the theory of "Original-enlightenment" in modern Chinese Buddhism; his analysis of the title of Tibetan version and the structure of the text; rGyal-tshab's
This comparative approach will provide a broader synthetic understanding of the role that Buddha-essence played as a doctrinal genre in Tibetan intellectual history.
Jiang, Bo. "Cataphatic Emptiness: rGyal-tshab on the Buddha-Essence Theory of Asaṅga's Ratnagotravibhāgavyākhyā." PhD diss., Columbia University, 2008.
Jiang, Bo. "Cataphatic Emptiness: rGyal-tshab on the Buddha-Essence Theory of Asaṅga's Ratnagotravibhāgavyākhyā." PhD diss., Columbia University, 2008.;Cataphatic Emptiness: rGyal-tshab on the Buddha-essence Theory of Asaṅga's Ratnagotravibhāgavyākhyā;Rgyal tshab rje dar ma rin chen;Ratnagotravibhāga Mahāyānottaratantraśāstra;Theg pa chen po rgyud bla ma'i ṭīkka;Original Enlightenment;The doctrine of buddha-nature in Tibetan Buddhism;tathāgatagarbha;Marty Bo Jiang;Cataphatic Emptiness: rGyal-tshab on the Buddha-Essence Theory of Asaṅga's Ratnagotravibhāgavyākhyā
Video
Christian Charrier & Patrick Carré at the 2019 Tathāgatagarbha Symposium
Christian Charrier and Patrick Carré share insights from their new translation of 'Jam mgon Kong sprul’s commentary on the Uttaratantraśāstra into French entitled Traité de la Continuité suprême du Grand Véhicule.
Charrier, Christian, and Patrick Carré. "Uttaratantraśāstra: A New French Translation from Tibetan According to ‘Jam mgon Kong sprul’s Commentary." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 40:49. https://www.youtube.com/watch?v=Sgz0XThTwGE.
Charrier, Christian, and Patrick Carré. "Uttaratantraśāstra: A New French Translation from Tibetan According to ‘Jam mgon Kong sprul’s Commentary." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 40:49. https://www.youtube.com/watch?v=Sgz0XThTwGE.;Christian Charrier & Patrick Carré at the 2019 Tathāgatagarbha Symposium;Ratnagotravibhāga Mahāyānottaratantraśāstra;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;Textual study;'jam mgon kong sprul;Uttaratantraśāstra: A New French Translation from Tibetan According to ‘Jam mgon Kong sprul’s Commentary
Video
Christopher V. Jones at the 2019 Tathāgatagarbha Symposium
Christopher Jones discusses the development of the concept of buddha-nature in the first five hundred years of the Common Era. He postulates that the most likely trajectory of buddha-nature thought in India entailed a reimagining of the expression tathāgatagarbha away from its contentious "ātmavādin" origins.
Jones, Christopher V. "Selfhood, Secrecy, Singularity: Reassessing the Early Life of the Tathāgatagarbha in India." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 45:01. https://www.youtube.com/watch?v=ARzGpIOwFYc.
Jones, Christopher V. "Selfhood, Secrecy, Singularity: Reassessing the Early Life of the Tathāgatagarbha in India." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 45:01. https://www.youtube.com/watch?v=ARzGpIOwFYc.;Christopher V. Jones at the 2019 Tathāgatagarbha Symposium;History of buddha-nature in India;The doctrine of buddha-nature in Early Buddhism;Takasaki, J.;Radich, M.;The doctrine of buddha-nature in Indian Buddhism;Buddha-nature as Self - Atman;tathāgatagarbha;Tathāgatagarbhasūtra;buddhadhātu;dharmakāya;Anūnatvāpūrṇatvanirdeśaparivarta;Śrīmālādevīsūtra;Mahāparinirvāṇasūtra;Aṅgulimālīyasūtra;Mahābherīsūtra;Ratnagotravibhāga Mahāyānottaratantraśāstra;Ratnagotravibhāgavyākhyā;Laṅkāvatārasūtra;ātman;ekayāna;Terminology;Christopher V. Jones; Selfhood, Secrecy, Singularity: Reassessing the Early Life of the Tathāgatagarbha in India
Article
Cittaprakṛti and Ayoniśomanaskāra in the Ratnagotravibhāga: A Precedent for the Hsin-Nien Distinction of The Awakening of Faith
The question of the authorship of the Ta-ch'eng chi-hsin lun The Awakening of Faith in Mahāyāna, tr. Paramārtha, hereafter referred to as the AFM), has long been a lively subject of discussion among scholars of Buddhism. Such eminent Buddhologists as Demiéville, Liebenthal, and Mochizuki (to name just a few), have debated the authenticity of the two Chinese translations of the text and discussed the possibility that the original text of the AFM might have been composed in China as part of a controversy between two branches of the Ti-lun sect.'"`UNIQ--ref-00002A00-QINU`"' In recent editions of the Journal of the IABS the question of the authorship of the AFM has been raised again. In a couple of intriguing essays, Professor Whalen Lai has presented some new arguments in support of the Chinese authorship of the text.'"`UNIQ--ref-00002A01-QINU`"'
I do not intend here to try to resolve all of the many questions involved in determining the author of the AFM (such an undertaking is well beyond the scope of a short paper), but I would like to address an argument that Professor Lai raised in the first of his articles—namely his contention that the AFM's exposition of the relationship of hsin (mind) and nien (thought, thought-moment) bears such an "unmistakable sinitic stamp" that it must have been authored in China.'"`UNIQ--ref-00002A02-QINU`"' I will try to show that the AFM's central conception of an "unmoved," pure mind (hsin) existing as the basis of the deluded movement of thoughts (nien) has an important Indian precedent in the cittaprakṛti and ayoniśomanaskāra notions of the Ratnagotravibhāga-mahāyānottaratantraśāstra (hereafter referred to as the RGV), a text with which the AFM's author may well have been familiar. I do not intend this as a criticism of Professor Lai's research—the parallels he finds between Chinese thought regarding hsin and nien prior to the period of the Six Dynasties and the elucidation of these notions in the AFM deserve serious attention. I simply would like to show that similar parallels—if not direct textual influences—exist between the AFM and the Indian-composed RGV, so that there is no compelling reason to conclude that the AFM theory of mind (hsin) and thoughts (nien) demonstrates Chinese authorship. (Grosnick, "Cittaprakṛti and Ayoniśomanaskāra in the Ratnagotravibhāga," 35–36)
Grosnick, William. "Cittaprakṛti and Ayoniśomanaskāra in the Ratnagotravibhāga: A Precedent for the Hsin-Nien Distinction of The Awakening of Faith." Journal of the International Association of Buddhist Studies 6, no. 2 (1983): 35–47. https://journals.ub.uni-heidelberg.de/index.php/jiabs/article/view/8605/2512.
Grosnick, William. "Cittaprakṛti and Ayoniśomanaskāra in the Ratnagotravibhāga: A Precedent for the Hsin-Nien Distinction of The Awakening of Faith." Journal of the International Association of Buddhist Studies 6, no. 2 (1983): 35–47. https://journals.ub.uni-heidelberg.de/index.php/jiabs/article/view/8605/2512.;Cittaprakṛti and Ayoniśomanaskāra in the Ratnagotravibhāga: A Precedent for the Hsin-Nien Distinction of The Awakening of Faith;Ratnagotravibhāga Mahāyānottaratantraśāstra;Dasheng qixin lun;William Grosnick; 
Book
Collected Papers on the Tathāgatagarbha Doctrine
The volume brings together a selection of the late author's previously published papers written in English (and one in German). Their subject matter relates by and large to the tathāgatagarbha theory or the idea of Buddhanature, which have been the main subjects of his research over the years.
In part 1 he has singled out those scriptures that use the term tathāgatagarbha as their principal term and identified three scriptures—Tathāgatagarbha-sūtra, Anūnatvāpurṇatvanirdeśa, and Śrīmālādevīnirdeśa—as the basis for the formation of the tathāgatagarbha theory. Next, he has placed the Mahāyāna Mahāparinirvāṇa-sūtra, which uses the term buddhadhātu for the first time as a synonym of tathāgatagarbha, and associated scriptures in a second group, while in the third group we have the Laṅkāvatāra-sūtra and so on, in which the concept of tathāgatagarbha is identified with ālayavijñana, the basic concept of the Vijñānavāda.
In part 2, he has dealt with the prehistory of the tathāgatagarbha theory in Mahāyāna scriptures that use terms synonymous with tathāgatagarbha, such as gotra and dhātu, tathāgatagotra, tathāgatotpattisambhava, āryavaṃsa, buddhaputra, dharmadhātu and dharmakāya, cittaprakṛti, and so on. The main points made in this work are discussed in the papers that have now been brought together in the present volume.
This volume has for convenience' sake been divided into seven parts according to subject matter. Part 1 presents a textual study, namely, a critical edition of chapter 6 of the Laṅkāvatāra. Part 2 deals with subjects concerning scriptures such as the Laṅkāvatāra, part 3 with technical terms and basic concepts of the tathāgatagarbha theory, part 4 with tathāgatagarbha doctrine in general, and part 5 with Japanese Buddhism and Buddhism in East Asia (on the basis of scriptures translated into Chinese). Part 6 presents a historical survey of Japanese scholarship on Buddhism, and part 7 consists of several book reviews. (Source: Motilal Banarsidass)
In part 1 he has singled out those scriptures that use the term tathāgatagarbha as their principal term and identified three scriptures—Tathāgatagarbha-sūtra, Anūnatvāpurṇatvanirdeśa, and Śrīmālādevīnirdeśa—as the basis for the formation of the tathāgatagarbha theory. Next, he has placed the Mahāyāna Mahāparinirvāṇa-sūtra, which uses the term buddhadhātu for the first time as a synonym of tathāgatagarbha, and associated scriptures in a second group, while in the third group we have the Laṅkāvatāra-sūtra and so on, in which the concept of tathāgatagarbha is identified with ālayavijñana, the basic concept of the Vijñānavāda.
In part 2, he has dealt with the prehistory of the tathāgatagarbha theory in Mahāyāna scriptures that use terms synonymous with tathāgatagarbha, such as gotra and dhātu, tathāgatagotra, tathāgatotpattisambhava, āryavaṃsa, buddhaputra, dharmadhātu and dharmakāya, cittaprakṛti, and so on. The main points made in this work are discussed in the papers that have now been brought together in the present volume.
This volume has for convenience' sake been divided into seven parts according to subject matter. Part 1 presents a textual study, namely, a critical edition of chapter 6 of the Laṅkāvatāra. Part 2 deals with subjects concerning scriptures such as the Laṅkāvatāra, part 3 with technical terms and basic concepts of the tathāgatagarbha theory, part 4 with tathāgatagarbha doctrine in general, and part 5 with Japanese Buddhism and Buddhism in East Asia (on the basis of scriptures translated into Chinese). Part 6 presents a historical survey of Japanese scholarship on Buddhism, and part 7 consists of several book reviews. (Source: Motilal Banarsidass)
Takasaki, Jikido. Collected Papers on the Tathāgatagarbha Doctrine. Delhi: Motilal Banarsidass, 2014.
Takasaki, Jikido. Collected Papers on the Tathāgatagarbha Doctrine. Delhi: Motilal Banarsidass, 2014.;Collected Papers on the Tathāgatagarbha Doctrine;Laṅkāvatārasūtra;tathāgatagarbha;Ratnagotravibhāga Mahāyānottaratantraśāstra;dharmadhātu;dharmakāya;dharmatā;buddhadhātu;ālayavijñāna;Mahāparinirvāṇasūtra;ekayāna;Buddha-nature of insentient things;Jikido Takasaki;Collected Papers on the Tathāgatagarbha Doctrine
Article
Continuum vs. Teachings: Discrepancies in the Translation of the Term Tantra (rgyud) in the Subtitle of the Ratnagotravibhāga
Ostensen, Morten. "Continuum vs. Teachings: Discrepancies in the Translation of the Term Tantra (rgyud) in the Subtitle of the Ratnagotravibhāga." Buddha-Nature: A Tsadra Foundation Initiative, July 9th, 2019. https://buddhanature.tsadra.org/index.php/Articles/Continuum_vs._Teachings.
Ostensen, Morten. "Continuum vs. Teachings: Discrepancies in the Translation of the Term Tantra (rgyud) in the Subtitle of the Ratnagotravibhāga." Buddha-Nature: A Tsadra Foundation Initiative, July 9th, 2019. https://buddhanature.tsadra.org/index.php/Articles/Continuum_vs._Teachings.
Ostensen, Morten. "Continuum vs. Teachings: Discrepancies in the Translation of the Term Tantra (rgyud) in the Subtitle of the Ratnagotravibhāga." Buddha-Nature: A Tsadra Foundation Initiative, July 9th, 2019. https://buddhanature.tsadra.org/index.php/Articles/Continuum_vs._Teachings.;Continuum vs. Teachings: Discrepancies in the Translation of the Term Tantra (rgyud) in the Subtitle of the Ratnagotravibhāga;Ratnagotravibhāga Mahāyānottaratantraśāstra;Morten Ostensen; 
Video
Donald S. Lopez, Jr. - Keynote of the 2019 Tathāgatagarbha Symposium
In his keynote lecture to the Vienna Tathāgatagarbha Symposium, Donald Lopez provides an overview of the history and influence of tathāgatagarbha doctrine as well as its various interpretations across the Mahāyāna world.
Lopez, Donald S., Jr. “Tathāgatagarbha: A Brief History.” Keynote lecture at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 40:17. https://youtu.be/0SSSdNNbeu8.
Lopez, Donald S., Jr. “Tathāgatagarbha: A Brief History.” Keynote lecture at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 40:17. https://youtu.be/0SSSdNNbeu8.;Donald S. Lopez, Jr. - Keynote of the 2019 Tathāgatagarbha Symposium;History of buddha-nature in Tibet;History of buddha-nature in China;History of buddha-nature in India;History of buddha-nature in Japan;History;Bde gshegs snying po gsal ba'i rgyan;guṇapāramitā;tathāgatagarbha;tathatā;Dasheng qixin lun;Laṅkāvatārasūtra;Ratnagotravibhāga Mahāyānottaratantraśāstra;Saddharmapuṇḍarīkasūtra;Tathāgatagarbhasūtra;Śrīmālādevīsūtra;Aṅgulimālīyasūtra;ālayavijñāna;Schopen, G.;Obermiller, E.;Bhāvaviveka;Burnouf, E.;Asaṅga;Vasubandhu;Gimello, R.;Tsong kha pa;Lcang skya rol pa'i rdo rje;Donald S. Lopez, Jr.; Tathāgatagarbha: A Brief History
Video
Dorji Wangchuk at the 2019 Tathāgatagarbha Symposium
Dorji Wangchuk discusses critiques of Buddha-nature theory as non-Buddhist and as opposed to the Buddha's teaching on dependent arising. In particular, he looks at how Rongzom Chökyi Zangpo interprets the tathāgatagarbha theory in relation to the pratītyasamutpāda theory.
Wangchuk, Dorji. "Rong-zom-pa on the Tathāgatagarbha and Pratītyasamutpāda Theories." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 45:33. https://www.youtube.com/watch?v=0slogomESI8.
Wangchuk, Dorji. "Rong-zom-pa on the Tathāgatagarbha and Pratītyasamutpāda Theories." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 45:33. https://www.youtube.com/watch?v=0slogomESI8.;Dorji Wangchuk at the 2019 Tathāgatagarbha Symposium;Rong zom chos kyi bzang po;Nyingma;History of buddha-nature in Tibet;The doctrine of buddha-nature in Tibetan Buddhism;tathāgatagarbha;pratītyasamutpāda;Nāgārjuna;śūnyatā;Two Truths;Dol po pa;Asaṅga;Ratnagotravibhāga Mahāyānottaratantraśāstra;Ratnagotravibhāgavyākhyā;Critical Buddhism;Avalokitavrata;Dorji Wangchuk;Rong-zom-pa on the Tathāgatagarbha and Pratītyasamutpāda Theories
Interview
Emptiness and Buddha-Nature by Thupten Jinpa: Conversations on Buddha-Nature
Jinpa, Thupten. "Emptiness and Buddha-Nature: A Creative Tension between Two Fundamental Concepts of Mahayana Thought." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, January 29, 2022. Video, 1:21:49. https://www.youtube.com/watch?v=thvDcHQyazg.
Jinpa, Thupten. "Emptiness and Buddha-Nature: A Creative Tension between Two Fundamental Concepts of Mahayana Thought." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, January 29, 2022. Video, 1:21:49. https://www.youtube.com/watch?v=thvDcHQyazg.
Jinpa, Thupten. "Emptiness and Buddha-Nature: A Creative Tension between Two Fundamental Concepts of Mahayana Thought." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, January 29, 2022. Video, 1:21:49. https://www.youtube.com/watch?v=thvDcHQyazg.;Emptiness and Buddha-Nature by Thupten Jinpa: Conversations on Buddha-Nature;Buddha-nature as Emptiness;Buddha-nature as Luminosity;dharmakāya;Ratnagotravibhāga Mahāyānottaratantraśāstra;gotra;Geluk;Tsong kha pa;Contemporary;Meditation
Article
Exegeses of the Ratnagotravibhāga in Kashmir in the 11th and 12th Century
The Ratnagotravibhāga (abbr. RGV) was very likely composed around the 4th or 5th century in India. But traces of the RGV fell into obscurity after the late 6th century, and again begin to appear after the early 11th century. The teaching relating to the RGV was transmitted from India to Tibet mainly via two routes: one from Vikramaśīla through Atiśa (ca. 982–1054) and the other from Kashmir through Sajjana, rNgog Blo-ldan-shes-rab (ca. 1059–1109) and others. rNgog is one of the most influential masters who established exegetical traditions of the RGV in Tibet, and his understanding of the RGV is strongly influenced by the Kashmiri tradition, for he studied it in Kashmir. In this regard, the Kashmiri tradition of the RGV is crucial to learn the foundation of the Tibetan development of the RGV's exegesis. Fortunately, we have some materials to learn about how Kashmiri Buddhists understood the RGV, but they have not been systematically studied in this regard. I have focused on Sajjana's Mahāyānottaratantraśāstropadeśa in my previous paper in 2015, and in the present paper, I shall extend the range of target to wider context in Kashmir tradition in 11th to 12th century focusing on works by Sajjana, Mahājana, Amṛtākara, and Jayānanda. (Kano, "Exegeses", 1)
Kano, Kazuo. "Exegeses of the Ratnagotravibhāga in Kashmir in the 11th and 12th Century." Kōyasandaigaku daigakuin kiyō 15 (2016): 1–23.
Kano, Kazuo. "Exegeses of the Ratnagotravibhāga in Kashmir in the 11th and 12th Century." Kōyasandaigaku daigakuin kiyō 15 (2016): 1–23.;Exegeses of the Ratnagotravibhāga in Kashmir in the 11th and 12th Century;Textual study;Ratnagotravibhāga Mahāyānottaratantraśāstra;Sajjana;Mahājana;Jayānanda;Kazuo Kano; 
Video
Filippo Brambilla at the 2019 Tathāgatagarbha Symposium
Filippo Brambilla examines how a broad range of philosophical views translated to Tsoknyi Gyatso's (1880–1940) position on buddha-nature. On the basis of key passages from two of his major philosophical works, Brambilla argues that Tsoknyi Gyatso sought to harmonize the orthodox perspective of his own (Jonang) tradition on this subject with that of the Gelukpas.
Brambilla, Filippo. "Empty of True Existence, Yet Full of Qualities. Tshogs gnyis rgya mtsho (1880–1940) on Buddha Nature." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 41:47. https://www.youtube.com/watch?v=_1cTYaIFa4g
Brambilla, Filippo. "Empty of True Existence, Yet Full of Qualities. Tshogs gnyis rgya mtsho (1880–1940) on Buddha Nature." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 41:47. https://www.youtube.com/watch?v=_1cTYaIFa4g;Filippo Brambilla at the 2019 Tathāgatagarbha Symposium;Dol po pa;Buddha-nature as Emptiness;Jonang;zhentong;Ratnagotravibhāga Mahāyānottaratantraśāstra;Saṃdhinirmocanasūtra;tridharmacakrapravartana;neyārtha;nītārtha;prasajyapratiṣedha;Geluk;guṇa;Ngag dbang tshogs gnyis rgya mtsho;Kun mkhyen jo nang pa chen po'i dgongs pa gzhan stong dbu ma'i tshul legs pa bshad mthar 'dzin gdung 'phrog;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;Filippo Brambilla;Empty of True Existence, Yet Full of Qualities. Tshogs gnyis rgya mtsho (1880–1940) on Buddha Nature
Book
Fundamental Potential for Enlightenment in Tibetan Buddhism
That all beings have the potential to be enlightened is one of the most inspiring tenets of mahayana Buddhism. This potential is linked to the fundamental nature of the mind of every being and thus brings within grasp the perfect benefit for both oneself and others found in enlightenment.
The Fundamental Potential for Enlightenment sets forth an analysis of the natural and developed potential within all of us from the perspectives of the two main schools of mahayana thought–the Mind-Only school and the Middle Way school. It explains how this potential is transformed into the state of enlightenment and gives comprehensive definitions and explanations clearly establishing the existence and nature of the various facets of enlightenment.
(Source: back cover)Loden, Geshe Acharya Thubten. Fundamental Potential for Enlightenment in Tibetan Buddhism. Melbourne: Tushita Publications, 1996.
Loden, Geshe Acharya Thubten. Fundamental Potential for Enlightenment in Tibetan Buddhism. Melbourne: Tushita Publications, 1996.;Fundamental Potential for Enlightenment in Tibetan Buddhism;Contemporary;Production model;Transformation model;Geluk;Madhyamaka;Yogācāra;Ratnagotravibhāga Mahāyānottaratantraśāstra;prabhāsvaracitta;Thubten Loden;Fundamental Potential for Enlightenment in Tibetan Buddhism
Video
Geshe Ngawang Topden on Buddha-Nature in the Teachings of the 14th Dalai Lama
རི་བོ་དགེ་ལྡན་པ་སྤྱི་དང་སྐྱབས་མགོན་རྒྱལ་བ་རིན་པོ་ཆེའི་བདེ་གཤེགས་སྙིང་པོའི་དགོངས་བཞེད་སྐོར།
Buddha-Nature in the Geluk Tradition and in the Teachings of H.H. the 14th Dalai Lama
Buddha-Nature in the Geluk Tradition and in the Teachings of H.H. the 14th Dalai Lama
Geshe starts with the reading of his salutation to the masters of the past, including Indian figures and the leading patriarchs of all Tibetan Buddhist traditions, and expressing deep appreciation for the occasion to discuss buddha-nature at an august gathering. He highlights how in the Tibetan Buddhist traditions, there exists the unique and important tradition of transmission and continuity of the Buddha's teachings through uninterrupted lines of masters. His main topic is the explanation of the understanding of buddha-nature and the interpretation of the Ultimate Continuum in the Geluk tradition. This, he explains, should be based on the commentary on the Ultimate Continuum and the Exegesis of Ornament of Realization called the Ornament of Essence by Gyaltsab Darma Rinchen and the writings of Tsongkhapa, including Golden Rosary of Elegant Words and Essence of Elegant Words on Provisional and Definitive Teachings.
Then, Geshela goes on to highlight the importance placed on buddha-nature and the Ultimate Continuum by H.H. the 14th Dalai Lama Tenzin Gyatso. His Holiness has given several teachings on buddha-nature, as the topic is important to all Tibetan Buddhist traditions. He explains how His Holiness has shared special insights into the teachings on buddha-nature. For instance, while interpreting the verse said to have been uttered by the Buddha after his enlightenment, His Holiness states that the terms "profound and tranquil" (ཟབ་ཞི་) refer to the teachings belonging to the first turning of the wheel, the term "free from elaborations" (སྤྲོས་བྲལ་) refers to the emptiness taught in the middle turning of the wheel, and the terms "luminous and unconditioned" (འོད་གསལ་འདུས་མ་བྱས་) refer to the content of the final turning of the wheel. The final term does not directly show the subtle innate mind taught in the tantric tradition but points to it indirectly.
He also points out that His Holiness emphasizes the rime (རིས་མེད་) ecumenical approach to see how this ultimate truth is presented by different Tibetan Buddhist traditions in their own way using different terms. Similarly, His Holiness explains the Great Madhyamaka of Other Emptiness (གཞན་སྟོང་དབུ་མ་ཆེན་པོ་) as referring to the subtle mind which is the natural innate aspect of the mind because this subtle mind does not lack its natural awareness but is empty of other gross aspects of the mind. These interpretations indicate the open and ecumenical approach His Holiness adopts with deep respect and appreciation to all traditions of Tibetan Buddhism, like appreciating different flowers in a garden.
Another point Geshe raises is with regard to the authorship of the Ultimate Continuum and other writings, which Tibetan tradition normally attributes to Maitreya. It is important to discuss these questions and to see when the five treatises came to be known as the five works of Maitreya. Are the works really taught by Maitreya to Asaṅga in Tuṣita heaven? Is the commentary attributed to Asaṅga really by him and why didn’t Vasubandhu and many others quote him? Similarly, there are questions as to which tenet system the Ultimate Continuum and other treatises belong? Geshe concludes by explaining how the different Tibetan Buddhist traditions discuss the same nature of the mind using different terms, and how in the Geluk tradition the Ultimate Continuum has as its ultimate purport the emptiness of mind, which is what buddha-nature means and which is also the main topic of the middle turning of the wheel.Ngawang Topden, Geshe. "Geshe Ngawang Topden at the 2023 Buddha-Nature Conference." Day 2, Talk 5. 2023 Buddha-Nature Conference, Shechen Monastery, Kathmandu. Produced by the Tsadra Foundation Research Department. Video, 57:41. https://www.youtube.com/watch?v=qCT6hayx46c.
Ngawang Topden, Geshe. "Geshe Ngawang Topden at the 2023 Buddha-Nature Conference." Day 2, Talk 5. 2023 Buddha-Nature Conference, Shechen Monastery, Kathmandu. Produced by the Tsadra Foundation Research Department. Video, 57:41. https://www.youtube.com/watch?v=qCT6hayx46c.;Geshe Ngawang Topden on Buddha-Nature in the Teachings of the 14th Dalai Lama;Geluk;Ratnagotravibhāga Mahāyānottaratantraśāstra;Dalai Lama, 14th;Geshe Ngawang Topden;དགེ་བཤེས་ངག་དབང་སྟོབས་ལྡན།; Geshe Ngawang Topden at the 2023 Buddha-Nature Conference
Article
Gyaltsap Je's Interpretation and the Trichiliocosmic Painting
Although Tsongkhapa did not author a commentary on the Ultimate Continuum, his main student and successor at his main seat of Ganden, Gyaltsap Je Darma Rinchen, composed an elaborate commentary on the Ultimate Continuum.
Phuntsho, Karma. "Gyaltsap Je's Interpretation and the Trichiliocosmic Painting." Recent Essays. Buddha-Nature: A Tsadra Foundation Initiative, January 21, 2022. https://buddhanature.tsadra.org/index.php/Articles/Gyaltsap_Je%27s_Interpretation_and_the_Trichiliocosmic_Painting
Phuntsho, Karma. "Gyaltsap Je's Interpretation and the Trichiliocosmic Painting." Recent Essays. Buddha-Nature: A Tsadra Foundation Initiative, January 21, 2022. https://buddhanature.tsadra.org/index.php/Articles/Gyaltsap_Je%27s_Interpretation_and_the_Trichiliocosmic_Painting;Gyaltsap Je's Interpretation and the Trichiliocosmic Painting;Rgyal tshab rje dar ma rin chen;Uttaratantra;Ratnagotravibhāga Mahāyānottaratantraśāstra;Theg pa chen po rgyud bla ma'i ṭīkka;Karma Phuntsho; 
Article
Hōshōron miroku chosaku setsu no kagen nendai saikō: Tonkō bonbun dankan IOL Khot S 5 to Pelliot 2740 no setsugō fukugen to nendai suitei
It was reported by H. W. Bailey that a Khotanese-hybrid Sanskrit manuscript fragment from Dunhuang, IOL Khot S5 (abbr. S5) verso side, quotes verses from the Ratnagotravibhāga (abbr. RGV) and attributes them to Maitreya. S5 is the earliest text hitherto known that ascribes the authorship of the RGV to Maitreya. While Bailey dates the S5 verso side to the period between the end of the 8th century and the 11th century, we can now further specify the date of composition as some time between the first half of the 9th century and the 11th century. Our rationale for this more specific terminus post quem is that the Chinese version of the Aparimitāyurjñānadhāraṇī (無量寿宗要経) written on the recto side of S5 is likely one of the numerous copies of the sūtra produced during (or shortly after) the reign of king Khri gtsug lde btsan, that is, during the first half of the 9th century. This fact is attested by two witnesses: Pelliot Tibétain 999 and the colophon of S5 recto side. There is also another Dunhuang Sanskrit fragment (Pelliot Chinois 2740) which quotes the RGV, and it is identified as the missing part of S5: the text of Pelliot 2740 recto precisely supplies the missing portion of S5 recto, and the two fragments are very similar in terms of size, material, and scripts. (Source: Academia.edu)
Kano, Kazuo. "Hōshōron miroku chosaku setsu no kagen nendai saikō: Tonkō bonbun dankan IOL Khot S 5 to Pelliot 2740 no setsugō fukugen to nendai suitei" (Dating the Earliest Source That Attributes the Ratnagotravibhāga to Maitreya: Sanskrit Fragments IOL Khot S 5 and Pelliot 2740 from Dunhuang). Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 60, no. 2 (2012): 168–74.
Kano, Kazuo. "Hōshōron miroku chosaku setsu no kagen nendai saikō: Tonkō bonbun dankan IOL Khot S 5 to Pelliot 2740 no setsugō fukugen to nendai suitei" (Dating the Earliest Source That Attributes the Ratnagotravibhāga to Maitreya: Sanskrit Fragments IOL Khot S 5 and Pelliot 2740 from Dunhuang). Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 60, no. 2 (2012): 168–74.;Hōshōron miroku chosaku setsu no kagen nendai saikō: Tonkō bonbun dankan IOL Khot S 5 to Pelliot 2740 no setsugō fukugen to nendai suitei;Ratnagotravibhāga Mahāyānottaratantraśāstra;Maitreya;Bailey, H.;Kazuo Kano;  
Article
Hōshōron no bonnōshōkisetsu
Sasaki, Shizuka. "Hōshōron no bonnōshōkisetsu" (The Explanation of the Origination of kleśa in the Ratnagotravibhāga). Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 40, no. 1 (1991): 128–34.
Sasaki, Shizuka. "Hōshōron no bonnōshōkisetsu" (The Explanation of the Origination of kleśa in the Ratnagotravibhāga). Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 40, no. 1 (1991): 128–34.
Sasaki, Shizuka. "Hōshōron no bonnōshōkisetsu" (The Explanation of the Origination of kleśa in the Ratnagotravibhāga). Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 40, no. 1 (1991): 128–34.;Hōshōron no bonnōshōkisetsu;Ratnagotravibhāga Mahāyānottaratantraśāstra;Terminology;Textual study;kleśa;Shizuka Sasaki; 
Article
Hōshōron no tenkai
Kano, Kazuo. "Hōshōron no tenkai" (Development of Interpretation of the Ratnagotravibhāga). In Nyoraizō to Busshō (Tathāgatagarbha and Buddha Nature), edited by Masahiro Shimoda, 205–47. Vol. 8 of Shirīzu Daijō Bukkyō (Series on Mahāyāna Buddhism). Tokyo: Shunjūsha, 2014.
Kano, Kazuo. "Hōshōron no tenkai" (Development of Interpretation of the Ratnagotravibhāga). In Nyoraizō to Busshō (Tathāgatagarbha and Buddha Nature), edited by Masahiro Shimoda, 205–47. Vol. 8 of Shirīzu Daijō Bukkyō (Series on Mahāyāna Buddhism). Tokyo: Shunjūsha, 2014.
Kano, Kazuo. "Hōshōron no tenkai" (Development of Interpretation of the Ratnagotravibhāga). In Nyoraizō to Busshō (Tathāgatagarbha and Buddha Nature), edited by Masahiro Shimoda, 205–47. Vol. 8 of Shirīzu Daijō Bukkyō (Series on Mahāyāna Buddhism). Tokyo: Shunjūsha, 2014.;Hōshōron no tenkai;Ratnagotravibhāga Mahāyānottaratantraśāstra;Kazuo Kano; 
Article
Hōshōronchū kenkyū (I): Phywa pa niyoru hōshōron I.26 kaishaku
Kano, Kazuo. "Hōshōronchū kenkyū (I): Phywa pa niyoru hōshōron I.26 kaishaku" (A Study of Commentaries on the Ratnagotravibhāga (I): Phywa pa's Interpretation of Verse I.26). Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 51, no. 2 (2003): 109-11.
Kano, Kazuo. "Hōshōronchū kenkyū (I): Phywa pa niyoru hōshōron I.26 kaishaku" (A Study of Commentaries on the Ratnagotravibhāga (I): Phywa pa's Interpretation of Verse I.26). Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 51, no. 2 (2003): 109-11.
Kano, Kazuo. "Hōshōronchū kenkyū (I): Phywa pa niyoru hōshōron I.26 kaishaku" (A Study of Commentaries on the Ratnagotravibhāga (I): Phywa pa's Interpretation of Verse I.26). Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 51, no. 2 (2003): 109-11.;Hōshōronchū kenkyū (I): Phywa pa niyoru hōshōron I.26 kaishaku;Ratnagotravibhāga Mahāyānottaratantraśāstra;gotra;Rngog blo ldan shes rab;Phywa pa chos kyi seng+ge;Kazuo Kano; 
Article
Identification of a Quotation in the Ratnagotravibhāgavṛtti
No abstract given. Here is the first relevant paragraph:
I have been able to trace a hitherto unidentified quotation in the Ratnagotravibhāga(vrtti) (RGV(V)) to the Tathāgatagarbhasūtra (TGS). The sentence in question occurs in the RGV(V) in the context of the explanation of the three svabhāvas of the dhātu, viz., dharmakāya, tathatā and gotra, the three key terms of verses 1.27-28, which constitute the central section of the RGVV. The quotation is part of the commentary on the third aspect, i.e., gotra, and is placed after the last of the three interpretations of the compound tathāgatagarbha. In this context the dhātu of living beings, i.e., their buddha essence, has
just been declared to mean "cause" (hetu).
Zimmermann, Michael. "Identification of a Quotation in the Ratnagotravibhāgavṛtti." In Vol. 3, Annual Report of the International Research Institute for Advanced Buddhology at Soka University for the Academic Year 1999, 215–16. Tokyo: International Research Institute for Advanced Buddhology, Soka University, 2000.
Zimmermann, Michael. "Identification of a Quotation in the Ratnagotravibhāgavṛtti." In Vol. 3, Annual Report of the International Research Institute for Advanced Buddhology at Soka University for the Academic Year 1999, 215–16. Tokyo: International Research Institute for Advanced Buddhology, Soka University, 2000.;Identification of a Quotation in the Ratnagotravibhāgavṛtti;Ratnagotravibhāga Mahāyānottaratantraśāstra;Michael Zimmermann; 
Article
Image-likeness and the Tathāgatagarbha: A Reading of William of St. Thierry's Golden Epistle and the Ratnagotravibhāga
In Book 10 of his Confessions Augustine marvels as he meditates on the qualities of the memoria in human beings:
In the presentation to follow I would like to set out two spiritual traditions for us to consider: the image-likeness tradition based on Genesis 1:26 and developed by the Latin and Greek Fathers of the Church until approximately A.D. 1200, and the tathāgatagarbha teachings on Buddha-nature in Mahayana Buddhism, which flourished in India and then spread to Tibet and other parts of the Far East in the first six centuries C.E. I shall do this bby presenting two texts: the Golden Epistle of William of St, Thierry, and the Ratnagotravibhāga (third to fifth centuries A.D.), variously attributed to Saramati or Maitreya. My thesis here is that while the language and concepts used in these two treatises are different, and the two worldviews of which they are representative also vary widely, we can find nonetheless underlying themes that express central concerns of each tradition, especially concerning the brith of a basic nature in the person, and the inability of either sin or defilements (kleśa) to cover over that nature that is coming to birth.'"`UNIQ--ref-00002A24-QINU`"' (Groves, "Image-likeness and Tathāgatagarbha," 97–98)
'"`UNIQ--poem-00002A21-QINU`"'
In the presentation to follow I would like to set out two spiritual traditions for us to consider: the image-likeness tradition based on Genesis 1:26 and developed by the Latin and Greek Fathers of the Church until approximately A.D. 1200, and the tathāgatagarbha teachings on Buddha-nature in Mahayana Buddhism, which flourished in India and then spread to Tibet and other parts of the Far East in the first six centuries C.E. I shall do this bby presenting two texts: the Golden Epistle of William of St, Thierry, and the Ratnagotravibhāga (third to fifth centuries A.D.), variously attributed to Saramati or Maitreya. My thesis here is that while the language and concepts used in these two treatises are different, and the two worldviews of which they are representative also vary widely, we can find nonetheless underlying themes that express central concerns of each tradition, especially concerning the brith of a basic nature in the person, and the inability of either sin or defilements (kleśa) to cover over that nature that is coming to birth.'"`UNIQ--ref-00002A24-QINU`"' (Groves, "Image-likeness and Tathāgatagarbha," 97–98)
Groves, Nicholas. "Image-likeness and Tathāgatagarbha: A Reading of William of St. Thierry’s Golden Epistle and the Ratnagotravibhāga." Buddhist-Christian Studies 10 (1990): 97–117.
Groves, Nicholas. "Image-likeness and Tathāgatagarbha: A Reading of William of St. Thierry’s Golden Epistle and the Ratnagotravibhāga." Buddhist-Christian Studies 10 (1990): 97–117.;Image-likeness and the Tathāgatagarbha: A Reading of William of St. Thierry's Golden Epistle and the Ratnagotravibhāga;Christian thought and Buddha-Nature;tathāgatagarbha;Ratnagotravibhāga Mahāyānottaratantraśāstra; 
Video
Is Buddha-Nature a Radical Teaching? by Karl Brunnhölzl
Karl Brunnhölzl discusses whether the teachings on buddha-nature can be considered a radical teaching. He suggests that it is indeed radical, as it fundamentally raises questions about who we are and what it means to be on the path.
Brunnhölzl, Karl. "Is Buddha-Nature a Radical Teaching?" Interview by Marcus Perman. Tsadra Foundation Research Department, December 3, 2018. Video, 3:26. https://youtu.be/l86nQ9ac58M.
Brunnhölzl, Karl. "Is Buddha-Nature a Radical Teaching?" Interview by Marcus Perman. Tsadra Foundation Research Department, December 3, 2018. Video, 3:26. https://youtu.be/l86nQ9ac58M.;Is Buddha-Nature a Radical Teaching? by Karl Brunnhölzl;Sentient beings;Adventitious stains / defilements;Defining buddha-nature;Ratnagotravibhāga Mahāyānottaratantraśāstra;Karl Brunnhölzl;Is Buddha-Nature a Radical Teaching?
Article
Jñānaśrīmitra on the Ratnagotravibhāga
Jñānaśrīmitra (ca. 980–1030)'"`UNIQ--ref-000032B8-QINU`"' contributed significantly not only to developing Nirākārajñānavāda theories but also to the resurrection of the Ratnagotravibhāga (abbr. RGV) in early-11th-century India. The Ratnagotravibhāga was very likely composed sometime around the 4th or 5th century in India. The work fell into obscurity towards the late 6th century, only to slowly regain recognition starting from the early 11th century (see Appendix A).
The earliest masters of this period who quote or refer to the RGV are Maitrīpa (1007/1010-?), Jñānaśrīmitra (ca. 980–1030), and Ratnākaraśānti (late 10th to early 11th century).'"`UNIQ--ref-000032B9-QINU`"' Maitrīpa was the common disciple of Jñānaśrīmitra and Ratnākaraśānti, and, according to a story in Tibetan documents, rediscovered a Sanskrit manuscript of the RGV in a stūpa in Magadha.
If this rediscovery story is a historical event, Jñānaśrīmitra and Ratnākaraśānti would have received the teaching of the RGV from their common disciple Maitrīpa; but we have no concrete witness to corroborate it.
Maitrīpa’s knowledge of the RGV is attested by a quotation of RGV II. 61b in his Pañcatathāgatamudrāvivaraṇa; he introduces a Nirākāravijñānavādin’s propounding the arising of the Dharmakāya from the Saṃbhogakāya and Nirmāṇakāya, but does not discuss Buddha-nature.'"`UNIQ--ref-000032BA-QINU`"' In contrast to Maitrīpa, who does not discuss Buddha-nature, we find extensive discussions of the topic in compositions of Jñānaśrīmitra and Ratnākaraśānti.'"`UNIQ--ref-000032BB-QINU`"' In the present paper, I shall focus on quotations from the RGV in Jñānaśrīmitra’s Sākārasiddhiśāstra and Sākārasaṃgrahasūtra, and on his understanding of the RGV, so as to shed light on the reception of the RGV in the early 11th century. (Kano, introductory remarks, 7–8)
The earliest masters of this period who quote or refer to the RGV are Maitrīpa (1007/1010-?), Jñānaśrīmitra (ca. 980–1030), and Ratnākaraśānti (late 10th to early 11th century).'"`UNIQ--ref-000032B9-QINU`"' Maitrīpa was the common disciple of Jñānaśrīmitra and Ratnākaraśānti, and, according to a story in Tibetan documents, rediscovered a Sanskrit manuscript of the RGV in a stūpa in Magadha.
If this rediscovery story is a historical event, Jñānaśrīmitra and Ratnākaraśānti would have received the teaching of the RGV from their common disciple Maitrīpa; but we have no concrete witness to corroborate it.
Maitrīpa’s knowledge of the RGV is attested by a quotation of RGV II. 61b in his Pañcatathāgatamudrāvivaraṇa; he introduces a Nirākāravijñānavādin’s propounding the arising of the Dharmakāya from the Saṃbhogakāya and Nirmāṇakāya, but does not discuss Buddha-nature.'"`UNIQ--ref-000032BA-QINU`"' In contrast to Maitrīpa, who does not discuss Buddha-nature, we find extensive discussions of the topic in compositions of Jñānaśrīmitra and Ratnākaraśānti.'"`UNIQ--ref-000032BB-QINU`"' In the present paper, I shall focus on quotations from the RGV in Jñānaśrīmitra’s Sākārasiddhiśāstra and Sākārasaṃgrahasūtra, and on his understanding of the RGV, so as to shed light on the reception of the RGV in the early 11th century. (Kano, introductory remarks, 7–8)
Kano, Kazuo. "Jñānaśrīmitra on the Ratnagotravibhāga." In "Relationship between Tantric and Non-Tantric Doctrines in Late Indian Buddhism," edited by Norihisa Baba. Special issue, Oriental Culture 96 (2016): 7–48.
Kano, Kazuo. "Jñānaśrīmitra on the Ratnagotravibhāga." In "Relationship between Tantric and Non-Tantric Doctrines in Late Indian Buddhism," edited by Norihisa Baba. Special issue, Oriental Culture 96 (2016): 7–48.;Jñānaśrīmitra on the Ratnagotravibhāga;Ratnagotravibhāga Mahāyānottaratantraśāstra;Jñānaśrīmitra;Kazuo Kano; 
Video
Karl Brunnhölzl: On How the Uttaratantra Is a Bridge between Sūtra and Tantra
Brunnhölzl, Karl. "On How the Uttaratantra Is a Bridge between Sūtra and Tantra." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, February 26, 2022. Video, 5:53. https://www.youtube.com/watch?v=9AHpeg3LPHs.
Brunnhölzl, Karl. "On How the Uttaratantra Is a Bridge between Sūtra and Tantra." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, February 26, 2022. Video, 5:53. https://www.youtube.com/watch?v=9AHpeg3LPHs.
Brunnhölzl, Karl. "On How the Uttaratantra Is a Bridge between Sūtra and Tantra." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, February 26, 2022. Video, 5:53. https://www.youtube.com/watch?v=9AHpeg3LPHs.;Karl Brunnhölzl: On How the Uttaratantra Is a Bridge between Sūtra and Tantra;Ratnagotravibhāga Mahāyānottaratantraśāstra;Karl Brunnhölzl: On How the Uttaratantra Is a Bridge between Sūtra and Tantra
Video
Karl Brunnhölzl: On the Inspiration Behind His Book When the Clouds Part
Brunnhölzl, Karl. "On the Inspiration Behind His Book When the Clouds Part." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, February 26, 2022. Video, 3:19. https://www.youtube.com/watch?v=QR9zvAqlgmM.
Brunnhölzl, Karl. "On the Inspiration Behind His Book When the Clouds Part." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, February 26, 2022. Video, 3:19. https://www.youtube.com/watch?v=QR9zvAqlgmM.
Brunnhölzl, Karl. "On the Inspiration Behind His Book When the Clouds Part." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, February 26, 2022. Video, 3:19. https://www.youtube.com/watch?v=QR9zvAqlgmM.;Karl Brunnhölzl: On the Inspiration Behind His Book When the Clouds Part;Ratnagotravibhāga Mahāyānottaratantraśāstra;Karl Brunnhölzl: On the Inspiration Behind His Book When the Clouds Part
Video
Karl Brunnhölzl: On the Supposed Commentary on the Uttaratantra by Marpa Chökyi Lodrö
Brunnhölzl, Karl. "On the Supposed Commentary on the Uttaratantra by Marpa Chökyi Lodrö. Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, February 26, 2022. Video, 4:39. https://www.youtube.com/watch?v=MLNp5ErprLc.
Brunnhölzl, Karl. "On the Supposed Commentary on the Uttaratantra by Marpa Chökyi Lodrö. Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, February 26, 2022. Video, 4:39. https://www.youtube.com/watch?v=MLNp5ErprLc.
Brunnhölzl, Karl. "On the Supposed Commentary on the Uttaratantra by Marpa Chökyi Lodrö. Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, February 26, 2022. Video, 4:39. https://www.youtube.com/watch?v=MLNp5ErprLc.;Karl Brunnhölzl: On the Supposed Commentary on the Uttaratantra by Marpa Chökyi Lodrö;Ratnagotravibhāga Mahāyānottaratantraśāstra;Mar pa chos kyi blo gros;Mar pa do pa chos kyi dbang phyug;Karl Brunnhölzl: On the Supposed Commentary on the Uttaratantra by Marpa Chökyi Lodrö
Video
Karmapa on the Buddha-Nature School: Celebrating the Buddha-Nature Website Inauguration
His Holiness the 17th Karmapa, Orgyen Trinley Dorje, gave a speech in celebration of the launch of the Buddha-Nature website by the Tsadra Foundation and he discussed the connection of the Karma Kagyu lineage with Buddha-Nature teachings, as well as his thoughts on the term "Buddha-Nature School."
Karmapa, 17th. "Karmapa on the Buddha-Nature School: Celebrating the Buddha-Nature Website Inauguration." Filmed September 19, 2020. Video, 9:23. https://youtu.be/DKmkQkzVqJ8.
Karmapa, 17th. "Karmapa on the Buddha-Nature School: Celebrating the Buddha-Nature Website Inauguration." Filmed September 19, 2020. Video, 9:23. https://youtu.be/DKmkQkzVqJ8.;Karmapa on the Buddha-Nature School: Celebrating the Buddha-Nature Website Inauguration;Kagyu;Ratnagotravibhāga Mahāyānottaratantraśāstra;The 17th Karmapa, Orgyen Trinley Dorje;རྒྱལ་བ་ཀརྨ་པ་ཨོ་རྒྱན་འཕྲིན་ལས་རྡོ་རྗེ།;rgyal ba karma pa o rgyan 'phrin las rdo rje;Karmapa on the Buddha-Nature School: Celebrating the Buddha-Nature Website Inauguration
Video
Khenpo Tamphel at the 2019 Tathāgatagarbha Symposium
Drawing on the text entitled A Mahāmudrā Investigation into Confusion: An Instruction for Identifying the Process of Confusion by Jikten Sumgon, Khenpo Tamphel explains how, according to this text, sentient beings and buddhas are related, how confusion arises that leads to saṃsāra, and how recognition of the true nature of sentient beings is the way to enlightenment.
Tamphel, Khenpo Könchok. "The Difference Between a Sentient Being and a Buddha: 'Jig rten gsum mgon’s Instruction on the Process of Confusion." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 47:23. https://www.youtube.com/watch?v=3GbYgx3ozDM.
Tamphel, Khenpo Könchok. "The Difference Between a Sentient Being and a Buddha: 'Jig rten gsum mgon’s Instruction on the Process of Confusion." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 47:23. https://www.youtube.com/watch?v=3GbYgx3ozDM.;Khenpo Tamphel at the 2019 Tathāgatagarbha Symposium;Sentient beings;Ratnagotravibhāga Mahāyānottaratantraśāstra;Drikung Kagyu;'bri gung skyob pa 'jig rten mgon po;Mahamudra;Ngok Tradition;Tsen Tradition;dharmakāya;dharmatā;kunshi;tathāgatagarbha;Khenpo Tamphel;The Difference Between a Sentient Being and a Buddha: 'Jig rten gsum mgon’s Instruction on the Process of Confusion
Video
Khenpo Tokpa Tulku: The Sublime Continuum
In this talk given to students during RYI's Buddhist philosophy class on The Sublime Continuum by Arya Maitreya, Khenpo Karma Gyurme (also known as Khenpo Tokpa Tulku) covers the following topics:
In the first talk, he explains what marks the beginning of the bodhisattva path and the distinction between a noble bodhisattva and an aspiring bodhisattva. Furthermore, he explains the difference between emotional compassion and wisdom-based compassion. He introduces the four means of magnetizing, a skillful method used by Bodhisattvas to benefit others.
In the second talk, he expands on the four means of magnetizing; generosity, pleasant speech, teaching according to the needs of beings, and being consistent in conduct. He explains how noble bodhisattvas implement these methods and provides practical advice to aspiring bodhisattvas on how to engage with them. The translation is by RYI's translator, Anya Zilman. (Source Accessed Sep 30, 2020)Tokpa Tulku. "Khenpo Tokpa Tulku: The Sublime Continuum." 2 pts. A talk given to students during RYI's Buddhist philosophy class on The Sublime Continuum by Arya Maitreya. In Tibetan, with English translation by Anna Zilman. Produced by the Rangjung Yeshe Institute, n.d. Video, pt. 1, 1:26:38; pt. 2, 1:30:21. https://www.ryi.org/free-online-resources.
Tokpa Tulku. "Khenpo Tokpa Tulku: The Sublime Continuum." 2 pts. A talk given to students during RYI's Buddhist philosophy class on The Sublime Continuum by Arya Maitreya. In Tibetan, with English translation by Anna Zilman. Produced by the Rangjung Yeshe Institute, n.d. Video, pt. 1, 1:26:38;pt. 2, 1:30:21. https://www.ryi.org/free-online-resources.;Khenpo Tokpa Tulku: The Sublime Continuum;Tokpa Tulku;Ratnagotravibhāga Mahāyānottaratantraśāstra;Tokpa Tulku;Khenpo Tokpa Tulku: The Sublime Continuum
Video
Klaus-Dieter Mathes at the 2019 Tathāgatagarbha Symposium
Klaus-Dieter Mathes discusses Dolpopa Sherab Gyaltsen’s position on Buddha-nature. He describes how his student Zhangtön Sönam Drakpa defends his teacher's position by arguing that one faces eight undesired consequences if one does not strictly differentiate buddha-nature from the ground consciousness.
Mathes, Klaus-Dieter. “Zhang ston Bsod nams grags pa’s Defense of Dol po pa’s Clear-Cut Distinction between Buddha Nature and the Ground Consciousness.” Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 40:48. https://www.youtube.com/watch?v=K-ALrY63cho.
Mathes, Klaus-Dieter. “Zhang ston Bsod nams grags pa’s Defense of Dol po pa’s Clear-Cut Distinction between Buddha Nature and the Ground Consciousness.” Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 40:48. https://www.youtube.com/watch?v=K-ALrY63cho.;Klaus-Dieter Mathes at the 2019 Tathāgatagarbha Symposium;Zhentong;Dol po pa;Zhang ston bsod nams grags pa;'gos lo tsA ba gzhon nu dpal;Laṅkāvatārasūtra;Tathāgatagarbhasūtra;Ratnagotravibhāga Mahāyānottaratantraśāstra;Ratnagotravibhāgavyākhyā;Śrīmālādevīsūtra;ālayavijñāna;Jonang;Anūnatvāpūrṇatvanirdeśaparivarta;'gos lo tsA ba gzhon nu dpal;Karmapa, 3rd;Yogācāra;trisvabhāva;parikalpitasvabhāva;paratantrasvabhāva;pariniṣpannasvabhāva;Mahāyānottaratantraśāstropadeśa;Klaus-Dieter Mathes; Zhang ston Bsod nams grags pa’s Defense of Dol po pa’s Clear-Cut Distinction between Buddha Nature and the Ground Consciousness
Book
Kukyō ichijō hōshōron to higashiajia bukkyō (The Ratnagotravibhāga and East Asian Buddhism)
My monograph explores theories on tathāgatagarbha, tathatā and gotra in East Asian Buddhism between the 5th and the 7th centuries, with a focus on the interpretation and influence of the Ratnagotravibhāga (Ch. Jiujing yisheng baoxing lun 究竟一乘寶性論). I review and reconsider tathāgatagarbha and consciousness-only theories in the context of East Asian Buddhism, especially before the return of Xuanzang 玄奘 (602-664) to China.
There are major differences between our Sanskrit text of the Ratnagotravibhāga and its classical Chinese translation, which had an immeasurable influence on East Asian Buddhist thought and has yet to be fully explored. No commentary on the Ratnagotravibhāga in Chinese Buddhism has survived, so scholars have maintained the opinion that it was not regarded too much in Chinese and East Asian Buddhism. However, the findings of my research show that the Chinese translation of the Ratnagotravibhāga had more influence than previously imagined in East Asian Buddhist intellectual history.
I explore the ideological background of the classical Chinese translation of the Ratnagotravibhāga, with reference to the Pusa dichi jing 菩薩地持經, several commentaries on the Śrīmālā-sūtra, the Da boniepan jing 大般涅槃經 and the Rulengqie jing 入楞伽經. In comparison to the surviving Sanskrit text, the Chinese version of the Ratnagotravibhāga downplays the significance of the expression gotra and instead reflects a strong interest in zhenru 真如 (Skt. tathatā) and foxing 佛性 (Buddha-nature) – for instance, 'zhenru foxing' becomes the foundation or reason for transmigration in the world. In this context, reality (Skt. tathatā) acts like a conditioned dharma, an idea that deeply influenced later understanding of Buddha-nature in East Asian Buddhism. I furthermore discuss the relationship between the Ratnagotravibhāga and other significant East Asian authors and teachings, such as Paramārtha 真諦 (499-569), the Dasheng qixin lun 大乘起信論, Fazang 法藏 (643-712), the Sanjie school 三階教, and trace the influence of the Ratnagotravibhāga beyond China into the writings of Wonhyo 元曉 (617-686) in Korea and the Japanese authors Juryō 寿霊 and Chikei 智憬 in Nara era (710-784). (Source Accessed May 25, 2021)
There are major differences between our Sanskrit text of the Ratnagotravibhāga and its classical Chinese translation, which had an immeasurable influence on East Asian Buddhist thought and has yet to be fully explored. No commentary on the Ratnagotravibhāga in Chinese Buddhism has survived, so scholars have maintained the opinion that it was not regarded too much in Chinese and East Asian Buddhism. However, the findings of my research show that the Chinese translation of the Ratnagotravibhāga had more influence than previously imagined in East Asian Buddhist intellectual history.
I explore the ideological background of the classical Chinese translation of the Ratnagotravibhāga, with reference to the Pusa dichi jing 菩薩地持經, several commentaries on the Śrīmālā-sūtra, the Da boniepan jing 大般涅槃經 and the Rulengqie jing 入楞伽經. In comparison to the surviving Sanskrit text, the Chinese version of the Ratnagotravibhāga downplays the significance of the expression gotra and instead reflects a strong interest in zhenru 真如 (Skt. tathatā) and foxing 佛性 (Buddha-nature) – for instance, 'zhenru foxing' becomes the foundation or reason for transmigration in the world. In this context, reality (Skt. tathatā) acts like a conditioned dharma, an idea that deeply influenced later understanding of Buddha-nature in East Asian Buddhism. I furthermore discuss the relationship between the Ratnagotravibhāga and other significant East Asian authors and teachings, such as Paramārtha 真諦 (499-569), the Dasheng qixin lun 大乘起信論, Fazang 法藏 (643-712), the Sanjie school 三階教, and trace the influence of the Ratnagotravibhāga beyond China into the writings of Wonhyo 元曉 (617-686) in Korea and the Japanese authors Juryō 寿霊 and Chikei 智憬 in Nara era (710-784). (Source Accessed May 25, 2021)
Li, Zijie. Kukyō ichijō hōshōron to higashiajia bukkyō: Go—nana seiki no nyoraizō, shinnyo, shushō no kenkyū (The Ratnagotravibhāga and East Asian Buddhism: A Study on the Tathāgatagarbha, Tathatā and Gotra between the 5th and 7th Centuries). Tokyo: Kokusho Kankōkai, 2020.
Li, Zijie. Kukyō ichijō hōshōron to higashiajia bukkyō: Go—nana seiki no nyoraizō, shinnyo, shushō no kenkyū (The Ratnagotravibhāga and East Asian Buddhism: A Study on the Tathāgatagarbha, Tathatā and Gotra between the 5th and 7th Centuries). Tokyo: Kokusho Kankōkai, 2020.;Kukyō ichijō hōshōron to higashiajia bukkyō (The Ratnagotravibhāga and East Asian Buddhism);tathāgatagarbha;tathatā;gotra;Ratnagotravibhāga Mahāyānottaratantraśāstra;Dasheng qixin lun;Zijie Li;Kukyō ichijō hōshōron to higashiajia bukkyō: Go—nana seiki no nyoraizō, shinnyo, shushō no kenkyū
Book
Le Message Du Futur Bouddha
From the publisher: Dans la tradition du Bouddhisme, le futur Bouddha s'appellera Maitreya et sera le Bouddha de la Grande compassion. Assis à l'occidentale sur un siège élevé, il réconciliera l'Orient et l'Occident. Certes on ignore la date de sa venue, mais en avant-première, il a transmis son message à son disciple Asanga vers le Ve siècle de notre ère... Cet ouvrage donne le texte complet en sanskrit et en tibétain avec une traduction mot à mot, un résumé du commentaire attribué à Asanga, ainsi que les notes et les remarques du traducteur dans la ligne doctrinale des enseignements du Khenpo Tsultrim Gyamtso.
Chenique, François, trans. Le Message du Futur Bouddha, ou La Lignée Spirituelle des Trois Joyaux. Paris: Éditions Dervy, 2001.
Chenique, François, trans. Le Message du Futur Bouddha, ou La Lignée Spirituelle des Trois Joyaux. Paris: Éditions Dervy, 2001.;Le Message Du Futur Bouddha;Ratnagotravibhāga Mahāyānottaratantraśāstra;François Chenique; Asaṅga;ཐོགས་མེད་;thogs med;slob dpon thogs med;སློབ་དཔོན་ཐོགས་མེད་;Āryāsaṅga;Le Message du Futur Bouddha: ou La Lignée Spirituelle des Trois Joyaux
Book
Le Traité de la continuité sublime du Grand Véhicule
Le Traité de la Continuité sublime du grand véhicule (connu en tibétain sous le nom de Gyu Lama) fut composé en Inde au début du Ve siècle de notre ère par Asanga, l’un des philosophes bouddhistes majeurs de l’Inde ancienne. Il compte parmi les textes les plus importants du Grand Véhicule.
Cette continuité sublime est la trame infinie qui forme le tissu de toutes nos expériences. Elle est la toile de fond commune à tous les êtres, qui claque aux vents de l’esprit et bat à la mesure de l’illusion, où se dessinent au gré des actes et des pensées les histoires personnelles. Base des naissances et des morts, de toutes les destinées et de tous les accomplissements, elle est la dimension spirituelle de chacun, la nature de bouddha que rien n’altère, l’espace infiniment ouvert et clair de l’éveil omniprésent. (Source: Claire Lumière)
Agate, Marc, trans. Le Traité de la continuité sublime du Grand Véhicule (Mahāyāna-utttara-tantra-śāstra). By Asanga. Saint-Cannat, France: Éditions Claire Lumière, 2018.
Agate, Marc, trans. Le Traité de la continuité sublime du Grand Véhicule (Mahāyāna-utttara-tantra-śāstra). By Asanga. Saint-Cannat, France: Éditions Claire Lumière, 2018.;Le Traité de la continuité sublime du Grand Véhicule;Ratnagotravibhāga Mahāyānottaratantraśāstra;Asaṅga;ཐོགས་མེད་;thogs med;slob dpon thogs med;སློབ་དཔོན་ཐོགས་མེད་;Āryāsaṅga; Marc Agate;Le Traité de la continuité sublime du Grand Véhicule (Mahāyāna-utttara-tantra-śāstra);Maitreya;Asaṅga
Video
Mahayana Uttaratantra Shastra: Taught by Khenpo Sodargye, May 2019
The Mahayana Uttaratantra Shastra is one of the five great treatises given by Lord Maitreya to Asanga. It is a commentary on the teachings of the third turning of Dharma wheel in explaining the buddha-nature. Many great masters say it can be revered as a “commentary bridging the Exoteric and Vajrayana Buddhism”. It provides an important philosophical foundation for understanding the workings of the Buddhist path, particularly for Vajrayana practitioners.
Khenpo Sodargye. "The Mahayana Uttaratantra Shastra." Pt. 1 of 15. In Chinese with English translation. Produced by Khenpo Sodargye's team, May 2019. Video, 1:00:17. https://www.youtube.com/watch?v=H4OiLLo1e_Y.
Khenpo Sodargye. "The Mahayana Uttaratantra Shastra." Pt. 1 of 15. In Chinese with English translation. Produced by Khenpo Sodargye's team, May 2019. Video, 1:00:17. https://www.youtube.com/watch?v=H4OiLLo1e_Y.;Mahayana Uttaratantra Shastra: Taught by Khenpo Sodargye, May 2019;Ratnagotravibhāga Mahāyānottaratantraśāstra;Nyingma;Khenpo Sodargye;བསོད་དར་རྒྱས་;bsod dar rgyas;mkhan po bsod nams dar rgyas;མཁན་པོ་བསོད་ནམས་དར་རྒྱས་;The Mahayana Uttaratantra Shastra: Taught by Khenpo Sodargye, May 2019 (part 1)
Book
Mahāyāna Buddhism: The Doctrinal Foundations
Originating in India, Mahayana Buddhism spread across Asia, becoming the prevalent form of Buddhism in Tibet and East Asia. Over the last twenty-five years Western interest in Mahayana has increased considerably, reflected both in the quantity of scholarly material produced and in the attraction of Westerners towards Tibetan Buddhism and Zen.
Paul Williams’ Mahayana Buddhism is widely regarded as the standard introduction to the field, used internationally for teaching and research and has been translated into several European and Asian languages. This new edition has been fully revised throughout in the light of the wealth of new studies and focuses on the religion’s diversity and richness. It includes much more material on China and Japan, with appropriate reference to Nepal, and for students who wish to carry their study further there is a much-expanded bibliography and extensive footnotes and cross-referencing. Everyone studying this important tradition will find Williams’ book the ideal companion to their studies. (Source: Routledge)
Williams, Paul. Mahayana Buddhism: The Doctrinal Foundations. 2nd ed. The Library of Religious Beliefs and Practices. New York: Routledge, 2009. https://archive.org/details/mahayanabuddhismthedoctrinalfoundationspaulwilliamsroutledgeseealtruismandreality_202003_445_W/mode/2up.
Williams, Paul. Mahayana Buddhism: The Doctrinal Foundations. 2nd ed. The Library of Religious Beliefs and Practices. New York: Routledge, 2009. https://archive.org/details/mahayanabuddhismthedoctrinalfoundationspaulwilliamsroutledgeseealtruismandreality_202003_445_W/mode/2up.;Mahāyāna Buddhism: The Doctrinal Foundations;tathāgatagarbha;Ratnagotravibhāga Mahāyānottaratantraśāstra;gzhan stong;rang stong;The doctrine of buddha-nature in Chinese Buddhism;The doctrine of buddha-nature in Japanese Buddhism;Dasheng qixin lun;Critical Buddhism;anātman;Contemporary;prajñā;Madhyamaka;śūnyatā;Two Truths;Yogācāra;trisvabhāva;ālayavijñāna;The doctrine of buddha-nature in Tibetan Buddhism;Saddharmapuṇḍarīkasūtra;Nāgārjuna;Dōgen;Buddhāvataṃsakasūtra;Fazang;Tien Tai;Hōnen;Shinran;Paul Williams;Mahāyāna Buddhism: The Doctrinal Foundations
Article
Mahāyānottaratantraparicaya: Kashumīru yurai no shinshutsu no Hōshōron chū bonbun danpen
Kano, Kazuo. "Mahāyānottaratantraparicaya: Kashumīru yurai no shinshutsu no Hōshōron chū bonbun danpen" (Mahāyānottaratantraparicaya: Sanskrit Fragments from a Newly Available Ratnagotravibhāga Commentary from Kashmir). Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 62, no. 2 (2014): 152–58.
Kano, Kazuo. "Mahāyānottaratantraparicaya: Kashumīru yurai no shinshutsu no Hōshōron chū bonbun danpen" (Mahāyānottaratantraparicaya: Sanskrit Fragments from a Newly Available Ratnagotravibhāga Commentary from Kashmir). Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 62, no. 2 (2014): 152–58.
Kano, Kazuo. "Mahāyānottaratantraparicaya: Kashumīru yurai no shinshutsu no Hōshōron chū bonbun danpen" (Mahāyānottaratantraparicaya: Sanskrit Fragments from a Newly Available Ratnagotravibhāga Commentary from Kashmir). Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 62, no. 2 (2014): 152–58.;Mahāyānottaratantraparicaya: Kashumīru yurai no shinshutsu no Hōshōron chū bonbun danpen;Ratnagotravibhāga Mahāyānottaratantraśāstra;Kazuo Kano; 
Article
Mahāyānottaratantraśāstropadeśa of Sajjana: An Annotated Translation with a Reading Text
No abstract given. Here are the first relevant paragraphs:
The present paper provides an annotated translation of Sajjana’s Mahāyānottaratantraśāstropadeśa along with a reading text of this Sanskrit work (a critical edition of which is under preparation for publication). I started to work on this text in 2005 when I received a copy of a photographic image of a manuscript containing it from Professor Jikidō Takasaki. I published a study dealing with this manuscript in 2006 (Kano 2006b) and provided a critical edition of the Sanskrit text in my doctoral thesis, submitted to Hamburg University in 2006 (Kano 2006a). I also prepared a preliminary annotated translation of this text in 2006 and gave the draft to Karl Brunnhölzl together with my unpublished doctoral thesis.
It came as a surprise for me to learn that Brunnhölzl copied and published the draft of my translation under his name in his book When the Clouds Part: The Uttaratantra and Its Meditative Tradition as a Bridge between Sūtra and Tantra (Boston/London: Snow Lion, 2014), pp. 461–472. Brunnhölzl (p. 1121, n. 1718) says in his book: “All topical headings are inserted by the translator (corresponding to my outline above). Though my translation sometimes differs from Kano’s, I am indebted to both his translation and his Sanskrit edition of the text with critical apparatus (Kano 2006, 513–35), which in turn owe much to Profs. Schmithausen and Isaacson as well as Dr. Diwakar Acharya.” The fact is, however, that he has in many cases simply copied my earlier work.
Since the translation used by Brunnhölzl was an unpublished draft, my earlier mistakes found their way into his book, inasmuch as that draft was based in turn on an early draft of my Sanskrit edition, which itself contains serious misreadings, especially in verses 3, 6, 7, 8, 9, 11, 12, 13, and 15, along with a number of errors in the interlinear glosses. All his striving to make sense of my misreadings of the Sanskrit have been to no avail; his interpretations and analysis (Brunnhölzl, ibid. pp. 288–300 ) based on these errors need to be fundamentally revised. I have since made improvements to the Sanskrit edition and translation, and this is reflected in the differences between his published translation and the one I offer here.[1] (Kano, preface, 1–2)
Notes
1. I am grateful for a number of suggestions and improvements of my critical edition of Sajjana's Mahāyānottaratantraśāstropadeśa to Prof. Harunaga Isaacson, Prof. Diwakar Acharya, Prof. Lambert Schmithausen, Dr. Pascale Hugon, and all participants of a workshop “From Kashmir to Tibet: A set of proto-Śāradā palm leaves and two works on the Ratnagotravibhāga” held on 21. April 2015 at Österreichische Akademie der Wissenschaften Institut für Kultur-und Geistesgeschichte Asiens. I would like to thank to Dr. David Reigle and Mr. Philip Pierce for much valuable information regarding difficult points of the text and English proof-reading of my translation.Kano, Kazuo. "Mahāyānottaratantraśāstropadeśa of Sajjana: An Annotated Translation with a Reading Text." Kōyasan daigaku daigakuin kiyō (Bulletin of the Graduate School: Graduate Program of Liberal Arts, Kōyasan University) 14 (2015) 1–49.
Kano, Kazuo. "Mahāyānottaratantraśāstropadeśa of Sajjana: An Annotated Translation with a Reading Text." Kōyasan daigaku daigakuin kiyō (Bulletin of the Graduate School: Graduate Program of Liberal Arts, Kōyasan University) 14 (2015) 1–49.;Mahāyānottaratantraśāstropadeśa of Sajjana: An Annotated Translation with a Reading Text;Sajjana;Mahāyānottaratantraśāstropadeśa;Ratnagotravibhāga Mahāyānottaratantraśāstra;Kazuo Kano; 
Book
Maitreya on Buddha Nature: A New Translation of Asaṅga's Mahāyāna Uttara Tantra Śāstra
During the last years of his life, Buddha Sakyamuni revealed the deepest of his teachings, in what we now call the Third Turning of the Wheel of Dharma. These show the heart nature of every one and every thing to be the sublime perfection of enlightenment. This unrecognized inner essence is known as buddha nature. To discover it completely is to become a Buddha, with all a Buddha's qualities and power to help others. But what, really and truly, is a Buddha? What lies at the heart of the Buddha's teachings, the dharma? What is it that illuminates the Buddhist saints of the sangha? These and many other questions are answered in precise and beautiful poetry by Asanga, in his great classic, the Mahayana Uttara Tantra, which has become one of the most important doctrinal texts of Tibetan Buddhism.
This new and refreshingly accessible translation is accompanied by a commentary based on the explanations of the most learned contemporary masters of the Kagy Tradition. It provides an introduction for those new to buddha nature as well as a major and essential reference work, to which one can return again and again for inspiration and guidance.
(Source: back cover)Holmes, Ken, and Katia Holmes, trans. Maitreya on Buddha Nature: A New Translation of Asaṅga’s Mahāyāna Uttara Tantra Śāstra. Forres, Scotland: Altea, 1999.
Holmes, Ken, and Katia Holmes, trans. Maitreya on Buddha Nature: A New Translation of Asaṅga’s Mahāyāna Uttara Tantra Śāstra. Forres, Scotland: Altea, 1999.;Maitreya on Buddha Nature: A New Translation of Asaṅga's Mahāyāna Uttara Tantra Śāstra;Ratnagotravibhāga Mahāyānottaratantraśāstra;Asaṅga;ཐོགས་མེད་;thogs med;slob dpon thogs med;སློབ་དཔོན་ཐོགས་མེད་;Āryāsaṅga; Katia Holmes;Ken Holmes;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;Maitreya on Buddha Nature: A New Translation of Asaṅga’s Mahāyāna Uttara Tantra Śāstra;Asaṅga;Maitreya
Video
Maitreya's Sublime Continuum on Buddha Nature by Don Handrick
"Maitreya's Sublime Continuum on Buddha Nature" by Don Handrick
A part of "The Life and Legacy of Lama Tsongkhapa" presented by Tse Chen Ling
This event was held at Tse Chen Ling in San Francisco on September 20 and 21, 2019. Over the course of two days (three sessions), Don Handrick examined Tsongkhapa's exposition of enlightenment based on Maitreya's text "Sublime Continuum."
Maitreya's "Sublime Continuum" on Buddha Nature
What is enlightenment? How is it possible? Who can achieve it? One of Mahayana Buddhism’s most important teachings is the doctrine of tathagatagarbha, or buddha nature, the innate pure and changeless essence of the mind which gives rise to the fundamental potential for each being to attain full enlightenment or buddhahood. In this course we will examine selected verses from the first chapter of Maitreya’s Sublime Continuum of the Mahayana (Mahayana-uttaratantra Shastra), a text replete with rich poetic imagery and metaphor, to explore this profound and inspiring topic. . . .
"The Life and Legacy of Lama Tsongkhapa"
Handrick, Don. "Maitreya's Sublime Continuum on Buddha Nature." Pt. 1 of 3. Produced by Tse Chen Ling Center, San Francisco, September 20–21, 2019. Video, 2:01:28. https://www.youtube.com/watch?v=Myqf_aYQf6I.
Handrick, Don. "Maitreya's Sublime Continuum on Buddha Nature." Pt. 1 of 3. Produced by Tse Chen Ling Center, San Francisco, September 20–21, 2019. Video, 2:01:28. https://www.youtube.com/watch?v=Myqf_aYQf6I.;Maitreya's Sublime Continuum on Buddha Nature by Don Handrick;Metaphors for buddha-nature;The doctrine of buddha-nature in Tibetan Buddhism;Geluk;Ratnagotravibhāga Mahāyānottaratantraśāstra;Tsong kha pa;Don Handrick;Maitreya's Sublime Continuum on Buddha Nature
Book
Metaphysics and Mysticism in Mahāyāna Buddhism
Canonical and classical Mahāyāna literature falls into two classes viz., Prajñāparamitā and the Tathāgatagarbha classes. The Ratnagotravibhāgo Mahāyānottaratantra Śāstra, is the foremost example of the Tathagāta-garbha literature. In this volume the author makes an exegetical and analytic study of the same text, and brings out the metaphysical and mystical bearings of Mahāyāna Buddhism. The teaching of the Uttaratantra is the perfect blend of philosophy, religion, spiritual discipline, mysticism and metaphysics–a blend which is characteristic of Buddhism.
Tathāgata-garbha is an important Mahāyāna principle, which explains that all living beings process essence of Buddha-hood (Sarvasattvās-tathāgata-garbhāh). Tathāgata-garbha theory is a teaching that gives great optimism for all living beings in the pursuit of Bodhi (Enlightenment) or Buddhatva (Buddhahood). This theory enshrines in it a sublime concept that all the sentient beings are potential Buddhas or all will attain Buddha-hood. Owing to the presence of Tathāgata-garbha in all, one perceives the equality of oneself with others, and works for the wellbeing of all living beings, as one's entire life motif. According to A.K. Chatterjee, an outstanding authority on Yogācāra Idealism, the author "brings out beautifully the implication of the notion of the "Tathāgatagarbha" in this volume. (Source: Exotic India}
Sebastian, C. D. Metaphysics and Mysticism in Mahāyāna Buddhism: An Analytical Study of the Ratnagotravibhāga-Mahāyānottaratantra-śāstraṃ. Delhi: Sri Satguru Publications, 2005.
Sebastian, C. D. Metaphysics and Mysticism in Mahāyāna Buddhism: An Analytical Study of the Ratnagotravibhāga-Mahāyānottaratantra-śāstraṃ. Delhi: Sri Satguru Publications, 2005.;Metaphysics and Mysticism in Mahāyāna Buddhism;History of buddha-nature in India;Ratnagotravibhāga Mahāyānottaratantraśāstra;Yogācāra;Cherickanampuram Devasia Sebastian;Metaphysics and Mysticism in Mahāyāna Buddhism: An Analytical Study of the Ratnagotravibhāga-Mahāyānottaratantra-śāstraṃ
Video
Michael Zimmermann at the 2019 Tathāgatagarbha Symposium
In light of the argument that the theory of Buddha-nature is non-Buddhist, Michael Zimmerman summarizes more recent research on the earliest history of buddha-nature thought in India and discusses possible reasons for why the idea that all sentient beings have buddha-nature made its appearance.
Zimmermann, Michael. "New Research on the Concept of Buddha-Nature in India: The Beginnings." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 45:00. https://www.youtube.com/watch?v=bYkBSSAJ-zo.
Zimmermann, Michael. "New Research on the Concept of Buddha-Nature in India: The Beginnings." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 45:00. https://www.youtube.com/watch?v=bYkBSSAJ-zo.;Michael Zimmermann at the 2019 Tathāgatagarbha Symposium;The doctrine of buddha-nature in Indian Buddhism;History of buddha-nature in India;The doctrine of buddha-nature in Early Buddhism;Tathāgatagarbhasūtra;Mahāparinirvāṇasūtra;Saddharmapuṇḍarīkasūtra;Ratnagotravibhāga Mahāyānottaratantraśāstra;tathāgatagarbha;Defining buddha-nature;Radich, M.;Critical Buddhism;Terminology;Michael Zimmermann; New Research on the Concept of Buddha-Nature in India: The Beginnings
Video
On Chapter 1 Verse 28 of the Uttaratantra by Karl Brunnhölzl
Karl Brunnhölzl, author of When the Clouds Part, discusses chapter 1 verse 28 of the Uttaratantrashastra, the famous verse in this text which talks about the three reasons all sentient beings have buddha-nature.
Brunnhölzl, Karl. “On Chapter 1 Verse 28 of the Uttaratantra.” Interview by Marcus Perman. Tsadra Foundation Research Department, December 3, 2018. Video, 5:50. https://youtu.be/6ZTHfbtX5Z8.
Brunnhölzl, Karl. “On Chapter 1 Verse 28 of the Uttaratantra.” Interview by Marcus Perman. Tsadra Foundation Research Department, December 3, 2018. Video, 5:50. https://youtu.be/6ZTHfbtX5Z8.;On Chapter 1 Verse 28 of the Uttaratantra by Karl Brunnhölzl;Ratnagotravibhāga Mahāyānottaratantraśāstra;Karmapa, 8th;Defining buddha-nature;Sentient beings;Provisional or definitive;dharmakāya;Disclosure model;Karl Brunnhölzl; On Chapter 1 Verse 28 of the Uttaratantra by Karl Brunnhölzl
Video
On His Book When the Clouds Part by Karl Brunnhölzl
Karl Brunnhölzl discusses his motivation for writing his book on the Uttaratantra called When the Clouds Part and how the project took shape.
Brunnhölzl, Karl. “On His Book When the Clouds Part.” Interview by Marcus Perman. Tsadra Foundation Research Department, December 3, 2018. Video, 4:12. https://youtu.be/PrMMjo6fDwg
Brunnhölzl, Karl. “On His Book When the Clouds Part.” Interview by Marcus Perman. Tsadra Foundation Research Department, December 3, 2018. Video, 4:12. https://youtu.be/PrMMjo6fDwg;On His Book When the Clouds Part by Karl Brunnhölzl;Ratnagotravibhāga Mahāyānottaratantraśāstra;Sgam po pa;Maitrīpa;Meditative Tradition;Kagyu;Karl Brunnhölzl;On His Book When the Clouds Part
Video
On Learning about the Uttaratantrashastra in the Ka-Nying Shedrub Ling Shedra by Tokpa Tulku
Tokpa Tulku discusses his experiences learning about the Uttaratantrashastra, or Gyü Lama, in the Ka-Nying Shedrub Ling shedra. This is a topic, he explains, that comes later on in the eighth year of studies, after the the study of the sūtras. He describes how the text acts as a bridge between sūtra and tantra, as there is a certain transition that one goes through when moving from one to the other. The text aids in this transition.
Tokpa Tulku. “On Learning about the Uttaratantrashastra in the Ka-Nying Shedrub Ling Shedra.” Interview by Marcus Perman. Tsadra Foundation Research Department, April 22, 2019. Video, 4:13. https://youtu.be/Jj3gRgZ3dl0.
Tokpa Tulku. “On Learning about the Uttaratantrashastra in the Ka-Nying Shedrub Ling Shedra.” Interview by Marcus Perman. Tsadra Foundation Research Department, April 22, 2019. Video, 4:13. https://youtu.be/Jj3gRgZ3dl0.;On Learning about the Uttaratantrashastra in the Ka-Nying Shedrub Ling Shedra by Tokpa Tulku;Ratnagotravibhāga Mahāyānottaratantraśāstra;The doctrine of buddha-nature in Tibetan Buddhism;Bde gshegs snying po'i stong thun chen mo seng+ge'i nga ro;Mi pham rgya mtsho;Tokpa Tulku;On Learning about the Uttaratantrashastra in the Ka-Nying Shedrub Ling Shedra
Video
On Various Texts That Teach about Buddha-Nature by Ringu Tulku
Ringu Tulku discusses the various texts that teach about buddha-nature beyond the Uttaratantraśāstra. He points to Nāgārjuna's praises, sūtras that are considered to be part of the third turning of the wheel of Dharma, Gampopa's Jewel Ornament of Liberation, Tāranātha's Jonang teachings, and works by Śākya Chokden, Longchenpa, and Mipam Rinpoche.
Ringu Tulku. “On Various Texts That Teach about Buddha-Nature.” Interview by Marcus Perman. Produced by Tsadra Foundation Research Department, October 10, 2019. Video, 5:24. https://youtu.be/jjrS-TWoHJ8.
Ringu Tulku. “On Various Texts That Teach about Buddha-Nature.” Interview by Marcus Perman. Produced by Tsadra Foundation Research Department, October 10, 2019. Video, 5:24. https://youtu.be/jjrS-TWoHJ8.;On Various Texts That Teach about Buddha-Nature by Ringu Tulku;Nāgārjuna;Third Turning;Asaṅga;Ratnagotravibhāga Mahāyānottaratantraśāstra;History of buddha-nature in Tibet;Sgam po pa;TA ra nA tha;Klong chen pa;Mi pham rgya mtsho;Ringu Tulku;On Various Texts That Teach about Buddha-Nature
Article
On the Commentary on the Ratnagotravibhāga by Dol po pa
I refer to the commentary on the Dharmadhātustava by Dol po pa Shes rab rgyal mtshan (l292-1361) in the last volume of this Journal'"`UNIQ--ref-00000265-QINU`"' and make it clear that this text is one of the important texts for him to establish the theory of other-emptiness (gzhan stong) or the great Madhyamaka (dbu ma chen po) in the Jo nang pa'"`UNIQ--ref-00000266-QINU`"' Though it is not so cited as the five Treatises of Maitreya, he seems to acknowledge the reason why he must depend on it. Though the authorship of Nāgārjuna is doubted on the ground of reference to the tathāgatagarbha idea, this is convenient for Dol po pa who wants to establish the great Madhyamaka mixed the Madhyamaka idea with the Yogācāra idea or the tathāgatagarbha idea. That is to say, he uses it in order to prove that the idea of tathāgatagarbha is also taught in the Mādhyamika literature of Nāgārjuna.
Then which text does he depend on to establish his original idea? As the Ratnagotravibhāga is cited most frequently in his bDen gnyis gsal ba'i nyi ma"`UNIQ--ref-00000267-QINU`"', it seems to be the most important text in his great Madhyamaka. I consider his commentary on the Ratnagotravibhāga"`UNIQ--ref-00000268-QINU`"' attributed to Maitreya here'"`UNIQ--ref-00000269-QINU`"'. (Mochizuki, introduction, 111)
Then which text does he depend on to establish his original idea? As the Ratnagotravibhāga is cited most frequently in his bDen gnyis gsal ba'i nyi ma"`UNIQ--ref-00000267-QINU`"', it seems to be the most important text in his great Madhyamaka. I consider his commentary on the Ratnagotravibhāga"`UNIQ--ref-00000268-QINU`"' attributed to Maitreya here'"`UNIQ--ref-00000269-QINU`"'. (Mochizuki, introduction, 111)
Mochizuki, Kaie. "On the Commentary on the Ratnagotravibhāga by Dol po pa." Indogaku Bukkyōgaku Kenkyū [Journal of Indian and Buddhist Studies] 57, no. 3 (2009): 111–18. https://www.jstage.jst.go.jp/article/ibk/57/3/57_KJ00005488021/_pdf/-char/en
Mochizuki, Kaie. "On the Commentary on the Ratnagotravibhāga by Dol po pa." Indogaku Bukkyōgaku Kenkyū [Journal of Indian and Buddhist Studies] 57, no. 3 (2009): 111–18. https://www.jstage.jst.go.jp/article/ibk/57/3/57_KJ00005488021/_pdf/-char/en;On the Commentary on the Ratnagotravibhāga by Dol po pa;Ratnagotravibhāga Mahāyānottaratantraśāstra;Dol po pa;Kaie Mochizuki; 
Article
On the Commentary to the Uttaratantraśāstra by Vairocanarakṣita
Nakamura, Zuiryū. "On the Commentary to the Uttaratantraśāstra by Vairocanarakṣita." (In Japanese.) Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 28, no. 2 (1980): 509–16.
Nakamura, Zuiryū. "On the Commentary to the Uttaratantraśāstra by Vairocanarakṣita." (In Japanese.) Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 28, no. 2 (1980): 509–16.
Nakamura, Zuiryū. "On the Commentary to the Uttaratantraśāstra by Vairocanarakṣita." (In Japanese.) Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 28, no. 2 (1980): 509–16.;On the Commentary to the Uttaratantraśāstra by Vairocanarakṣita;Ratnagotravibhāga Mahāyānottaratantraśāstra;Vairocanarakṣita;Zuiryū Nakamura; 
Video
On the Meaning of Chapter 1 Verse 28 of the Ratnagotravibhāga by Ringu Tulku
Ringu Tulku explains the three reasons that are posited for why sentient beings have buddha-nature in chapter 1, verse 28 of the Ratnagotravibhāga. He explains that the first verse is referring to the notion that all beings have the same consciousness, a consciousness that is, at its core, luminous and clear. The second verse is referring to the idea that all phenomena are the same; it is appearance and emptiness. There is no differentiation between phenomena; hence the notion that, in reality, saṃsāra and nirvāṇa are the same. It is only that a person experiencing nirvana is experiencing reality in an undeluded way, whereas a saṃsāric being sees reality in a deluded way. The difference is in perception. The third verse is referring the fact that everyone possesses some seed of wisdom that can develop. For these reasons all beings are said to have buddha-nature. In his concluding remarks he discusses the relationship between a sentient being and a buddha.
Ringu Tulku. “On the Meaning of Chapter 1 Verse 28 of the Ratnagotravibhāga.” Interview by Marcus Perman. Tsadra Foundation Research Department, October 10, 2019. Video, 13:26. https://youtu.be/pkd9S_V6Dlk.
Ringu Tulku. “On the Meaning of Chapter 1 Verse 28 of the Ratnagotravibhāga.” Interview by Marcus Perman. Tsadra Foundation Research Department, October 10, 2019. Video, 13:26. https://youtu.be/pkd9S_V6Dlk.;On the Meaning of Chapter 1 Verse 28 of the Ratnagotravibhāga by Ringu Tulku;Ratnagotravibhāga Mahāyānottaratantraśāstra;dharmakāya;The doctrine of buddha-nature in Tibetan Buddhism;Sentient beings;Ringu Tulku;On the Meaning of Chapter 1 Verse 28 of the Ratnagotravibhāga
Video
On the Origins and Authorship of the Uttaratantrashastra by Karl Brunnhölzl
Karl Brunnhölzl responds to a question regarding the origins and authorship of the Uttaratantrashastra. He describes how there is evidence that the Uttaratantra and its commentary was considered to be a singular text in India. However, the issue of when it arrived in Tibet and who brought it there is still a matter for further research.
Brunnhölzl, Karl. “On the Origins and Authorship of the Uttaratantrashastra.” Interview by Marcus Perman. Tsadra Foundation Research Department, December 3, 2018. Video, 4:31. https://youtu.be/uzRwoCR-85Y.
Brunnhölzl, Karl. “On the Origins and Authorship of the Uttaratantrashastra.” Interview by Marcus Perman. Tsadra Foundation Research Department, December 3, 2018. Video, 4:31. https://youtu.be/uzRwoCR-85Y.;On the Origins and Authorship of the Uttaratantrashastra by Karl Brunnhölzl;History of buddha-nature in Tibet;History of buddha-nature in India;Ratnagotravibhāga Mahāyānottaratantraśāstra;Ratnagotravibhāgavyākhyā;Karl Brunnhölzl;On the Origins and Authorship of the Uttaratantrashastra
Article
On the Ratnagotravibhāga
The Ratnagotravibhāga Mahāyānottaratantraśāstra is one of the main sources for buddha-nature theory in Indian and Tibetan Buddhism (in China, the Awakening of Faith was of much greater importance). This article summarizes what is known about the textual tradition, author, and date of its composition and translations.
Gardner, Alex. "On the Ratnagotravibhāga." Buddha-Nature: A Tsadra Foundation Initiative, September 12, 2018. https://buddhanature.tsadra.org/index.php/Articles/On_the_Ratnagotravibh%C4%81ga.
Gardner, Alex. "On the Ratnagotravibhāga." Buddha-Nature: A Tsadra Foundation Initiative, September 12, 2018. https://buddhanature.tsadra.org/index.php/Articles/On_the_Ratnagotravibh%C4%81ga.;On the Ratnagotravibhāga;Ratnagotravibhāga Mahāyānottaratantraśāstra;History of buddha-nature in India;History of buddha-nature in China;History of buddha-nature in Tibet;Alex Gardner; 
Video
On the Three Reasons That All Beings Have Buddha-Nature by Tokpa Tulku
Tokpa Tulku discusses the three reasons all beings have buddha-nature, which come from chapter 1 verse 28 of the Uttaratantraśāstra, or Gyü Lama. As for the first reason, he points to the fact that the Buddha was once a deluded sentient being. Therefore, if the Buddha, through developing wisdom, attained enlightenment, this proves that sentient beings have buddha-nature, that they can also achieve the same. The second verse, he explains, points to the notion that the Buddha's mind and the mind of a sentient being are the same; while they are different in terms of their obscurations and level of delusion, from the ultimate point of view they are of the same nature. As for the third reason, he points to the fact that all sentient beings want to be happy and free of suffering, a quality which proves that all beings have buddha-nature.
Tokpa Tulku. “On the Three Reasons That All Beings Have Buddha-Nature.” Interview by Marcus Perman. Tsadra Foundation Research Department, April 22, 2019. Video, 6:29. https://youtu.be/yx60OVqkuxc.
Tokpa Tulku. “On the Three Reasons That All Beings Have Buddha-Nature.” Interview by Marcus Perman. Tsadra Foundation Research Department, April 22, 2019. Video, 6:29. https://youtu.be/yx60OVqkuxc.;On the Three Reasons That All Beings Have Buddha-Nature by Tokpa Tulku;Defining buddha-nature;Sentient beings;Ratnagotravibhāga Mahāyānottaratantraśāstra;Mi pham rgya mtsho;Tokpa Tulku;On the Three Reasons That All Beings Have Buddha-Nature
Video
On the Uttaratantrashastra as a Bridge between Sutra and Tantra by Ringu Tulku
Ringu Tulku. “On the Uttaratantrashastra as a Bridge between Sutra and Tantra” Interview by Marcus Perman. Tsadra Foundation Research Department, October 10, 2019. Video, 2:10. https://youtu.be/lNUpq1Rq2n0.
Ringu Tulku. “On the Uttaratantrashastra as a Bridge between Sutra and Tantra” Interview by Marcus Perman. Tsadra Foundation Research Department, October 10, 2019. Video, 2:10. https://youtu.be/lNUpq1Rq2n0.
Ringu Tulku. “On the Uttaratantrashastra as a Bridge between Sutra and Tantra” Interview by Marcus Perman. Tsadra Foundation Research Department, October 10, 2019. Video, 2:10. https://youtu.be/lNUpq1Rq2n0.;On the Uttaratantrashastra as a Bridge between Sutra and Tantra by Ringu Tulku;Vajrayana;Ratnagotravibhāga Mahāyānottaratantraśāstra;The doctrine of buddha-nature in Tibetan Buddhism;Ringu Tulku;On the Uttaratantrashastra as a Bridge between Sutra and Tantra
Book
Perfect or Perfected? Rongtön on Buddha-Nature
As the most important canonical treatise on Buddha-nature, the Ratnagotravibhaga (also known as Uttaratantrasastra, Tib. rgyud bla ma) established the doctrinal foundations for the Mahayana philosophy of tathāgatagarbha, the doctrine according to which all sentient beings are either inherently buddhas or endowed with the potential for awakening. Among the most prominent Tibetan commentaries on this text figures that of the Sakya master Rongtön Sheja Künrig, a prolific writer who was active during the golden age of Tibetan Buddhist philosophy. 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.
Bernert, Christian, trans. Perfect or Perfected? Rongtön on Buddha-Nature: A Commentary on the Fourth Chapter of the Ratnagotravibhāga (vv.1.27-95[a]). By Rongtön Sheja Künrig (rong ston shes bya kun rig). Kathmandu: Vajra Books, 2018.
Bernert, Christian, trans. Perfect or Perfected? Rongtön on Buddha-Nature: A Commentary on the Fourth Chapter of the Ratnagotravibhāga (vv.1.27-95[a]). By Rongtön Sheja Künrig (rong ston shes bya kun rig). Kathmandu: Vajra Books, 2018.;Perfect or Perfected? Rongtön on Buddha-Nature;Ratnagotravibhāga Mahāyānottaratantraśāstra;Rngog blo ldan shes rab;Analytic Tradition;Tsen Tradition;Btsan kha bo che;Rong ston shes bya kun rig;Sakya;rang stong;dharmakāya;gotra;prabhāsvaracitta;Ratnagotravibhāgavyākhyā;dhātu;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; Christian Bernert;Perfect or Perfected? Rongtön on Buddha-Nature: A Commentary on the Fourth Chapter of the Ratnagotravibhāga (vv.1.27-95a);Rong ston shes bya kun rig
Video
Peter Skilling: Reflections on a Middle-Indic Verse from a Ratnagotravibhāga Commentary
Skilling, Peter. "Reflections on a Middle Indic Verse from a Ratnagotravibhāga Commentary." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Oct 29, 2022. Video, 17:28. https://www.youtube.com/watch?v=HTDvxdjffro.
Skilling, Peter. "Reflections on a Middle Indic Verse from a Ratnagotravibhāga Commentary." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Oct 29, 2022. Video, 17:28. https://www.youtube.com/watch?v=HTDvxdjffro.
Skilling, Peter. "Reflections on a Middle Indic Verse from a Ratnagotravibhāga Commentary." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Oct 29, 2022. Video, 17:28. https://www.youtube.com/watch?v=HTDvxdjffro.;Peter Skilling: Reflections on a Middle-Indic Verse from a Ratnagotravibhāga Commentary;Ratnagotravibhāga Mahāyānottaratantraśāstra;Potential or already-perfected;Peter Skilling: Reflections on a Middle Indic Verse from a Ratnagotravibhāga Commentary
Article
Philologische Bemerkungen zum Ratnagotravibhāga
The present paper [in German] consists of two sections. The first section is concerned with the structure of the Ratnagotravibhāgaḥ (RGV). The starting point is the analysis given by J. Takasaki in his book "A Study on the Ratnagotravibhāga" (Rome 1966). Takasaki's distinction between basic verses, commentary verses and prose commentary certainly has to be accepted. His attempt however to recover an original RGV of only 27 verses by declaring most of the basic verses to be later enlargements of the basic text seems open to doubt, because even this pretended original RGV admits of being split up again. Therefore, to my opinion the original RGV is constituted by the totality of basic verses. But this original RGV seems to have made use of several (perhaps only partly remodelIed) older materials. — The second section of the present paper is dedicated to suggesting corrections of the Sanskrit text and — in some cases — of the translation of single RGV-passages.
Schmithausen, Lambert. "Philologische Bemerkungen zum Ratnagotravibhāga." Wiener Zeitschrift für die Kunde Südasiens 15 (1971): 123–77.
Schmithausen, Lambert. "Philologische Bemerkungen zum Ratnagotravibhāga." Wiener Zeitschrift für die Kunde Südasiens 15 (1971): 123–77.;Philologische Bemerkungen zum Ratnagotravibhāga;Textual study;Ratnagotravibhāga Mahāyānottaratantraśāstra;Takasaki, J.;Lambert Schmithausen;  
PhD Diss
Kano, K.: rNgog Blo-ldan-shes-rab's Summary of the Ratnagotravibhāga
The purpose of the present thesis is to study the origin of the RGV's tradition in Tibet, studying the earliest Tibetan commentary, Theg chen rgyud bla ma'i don bsdus pa by rNgog-lo, and to clarify the historical and doctrinal background of the transmission of the RGV from India to Tibet as well as rNgog-lo's impact upon the later doctrinal development with regard to the RGV. To avoid the kind of prejudices that sometimes appeared in the course of the later doctrinal development, we remain mindful of the gap between the original purport of the RGV, which clarified the Buddha nature teaching in line with a group of the “Buddha nature sūtras” (critical successors of the Prajñāpāramitāsūtras), and that of later Indian and Tibetan traditions, which sometimes integrated the Buddha nature teaching into their Madhyamaka or Yogācāra while losing sight of the RGV's original purport. One of the tasks in the present thesis is to clarify how such a gap had arisen and come to be accepted by a certain tradition of Tibetan Buddhism.
Part I, the historical and doctrinal background, consists of six chapters: Chapter 1 describes the authorship and the history of the transmission of the RGV in India, using Indian and Tibetan materials. Chapter 2 studies six different Tibetan translations of the RGV, clarifying how the RGV was transmitted from India to Tibet. Chapter 3 outlines rNgog's life and writings. Chapter 4 presents rNgog's philosophical positions taught in his RGV commentary. Chapters 5 and 6 discuss the impact of his interpretations on the later Tibetan doctrinal developments, and reactions to them. Part II is a critical edition of rNgog-lo's RGV commentary, Theg chen rgyud bla ma'i don bsdus pa (1a-46a5 and 65a5-66a4), preceded by an explanation of textual materials and an outline of the whole text. Part III presents an annotated translation of that commentary.
Appendix A presents a diplomatic edition of rNgog-lo's “topical outline” of the RGV, his other work related to the RGV (discovered at Kharakhoto and preserved in the British Library). Appendix B presents a critical edition of a versified summary of the RGV in Sanskrit, the Mahāyānottaratantraśāstropadeśa composed by the Kashmiri Paṇḍita Sajjana, a teacher of rNgog-lo. Appendix C provides another Sanskrit commentary on the RGV, Vairocanarakṣita's Mahāyanottaratantraṭippaṇī, while appendix D presents translations of relevant passages from the Sākārasiddhi and Sākarasaṃgraha of Jñānaśrīmitra. Appendix E presents rNgog-lo's identification of the passages of the RGVV that refer to the Nidānaparivarta (“introductory chapter”) of the Dhāraṇīśvararājasūtra, as well as a topical outline of this chapter of the sūtra. Appendix F investigates the dating of Blo-gros-mtshungs-med, who among later Tibetans criticized rNgog-lo's position most severely. Appendix G presents a list of commentaries on the RGV. Appendix H lists
records of the RGV's transmission lineage from gsan yigs. (Kano, introduction, 12-13)Kano, Kazuo. "rNgog Blo-ldan-shes-rab's Summary of the Ratnagotravibhāga: The First Tibetan Commentary on a Crucial Source for the Buddha-Nature Doctrine." PhD diss., University of Hamburg, 2006.
Kano, Kazuo. "rNgog Blo-ldan-shes-rab's Summary of the Ratnagotravibhāga: The First Tibetan Commentary on a Crucial Source for the Buddha-Nature Doctrine." PhD diss., University of Hamburg, 2006.;rNgog Blo-ldan-shes-rab's Summary of the Ratnagotravibhāga;Rngog blo ldan shes rab;Ngok Tradition;Ratnagotravibhāga Mahāyānottaratantraśāstra;Buddha-nature as Emptiness;Geluk;Kazuo Kano;rNgog Blo-ldan-shes-rab's Summary of the Ratnagotravibhāga: The First Tibetan Commentary on a Crucial Source for the Buddha-Nature Doctrine
Article
RNgog blo ldan shes rab's Topical Outline of the Ratnagotravibhāga Discovered at Khara Khoto
1) Among the fifty or so compositions of Rngog lo, most are still unavailable and only nine works have so far been published. To these works we can add our topical outline of the RGV (rgyud bla ma’i bsdus don) preserved in a folio discovered at Khara Khoto, which originally consisted of two folios. Its authorship could be confirmed from its colophon as well as by comparing its contents to another lengthy RGV commentary (the Essential Meaning) ascribed to Rngog lo. Our manuscript is thus the earliest Tibetan text that systematically outlines the RGV, and it has made a fundamental contribution to the development of the Tibetan exegetical tradition of the RGV.
2) Rngog lo seems to have used the term bsdus don (or its equivalents) to refer to two kinds of works, namely “topical outline” and “essential meaning,” for he composed two works on the RGV―a brief topical outline and a lengthy essential meaning―which bear titles containing the term bsdus don and its equivalent don bsdus pa, respectively. Among Rngog lo’s available writings, our Khara Khoto manuscript and the Byang chub sems dpa’i spyod pa la ’jug pa’i don bsdus pa offer the only testimony that bsdus don (and its equivalent don bsdus pa) refers to a “topical outline,” as he often uses the term bsdus don to indicate a lengthy "essential meaning" in his other commentarial works. The first usage was common among Tibetan masters during the early and middle phyi dar period, whereas the latter was generally rare. This rare usage is most likely influenced by the piṇḍārtha sub-genre of Indian commentaries.
3) Our manuscript has some serious textual problems, such as missing words, illegible words, syntactic ambiguity, and a missing folio. However, we can solve many of those problems by referring to corresponding sentences in the other two works on the RGV, namely, Rngog lo’s Essential Meaning and Phywa pa’s Topical Outline.
Kano, Kazuo. "rNgog blo ldan shes rab's Topical Outline of the Ratnagotravibhāga Discovered at Khara Khoto." In Contributions to Tibetan Buddhist Literature. PIATS 2006: Proceedings of the Eleventh Seminar of the International Association for Tibetan Studies, Königswinter, 2006, edited by Orna Almogi, 127–94. Halle (Saale), Germany: International Institute for Tibetan and Buddhist Studies GmbH, 2008.
Kano, Kazuo. "rNgog blo ldan shes rab's Topical Outline of the Ratnagotravibhāga Discovered at Khara Khoto." In Contributions to Tibetan Buddhist Literature. PIATS 2006: Proceedings of the Eleventh Seminar of the International Association for Tibetan Studies, Königswinter, 2006, edited by Orna Almogi, 127–94. Halle (Saale), Germany: International Institute for Tibetan and Buddhist Studies GmbH, 2008.;RNgog blo ldan shes rab's Topical Outline of the Ratnagotravibhāga Discovered at Khara Khoto;Ratnagotravibhāga Mahāyānottaratantraśāstra;Rngog blo ldan shes rab;Theg chen rgyud bla ma'i don bsdus pa;Kazuo Kano
Article
RNgog lo-tsā-ba's Commentary on the Ratnagotravibhāga: An Early-20th-Century Lhasa Printed Edition
rNgog Io-tsa-ba Blo-ldan-shcs-rab (1059-1109) was more than anyone else responsible for the establishment of Tibetan Buddhist scholasticism.'"`UNIQ--ref-00002B64-QINU`"' He founded in Tibet not only the main enduring lineages of logic and epistemology (Tshad-ma: Pramāṇa) studies but also of two other major branches of Mahāyāna Buddhist philosophy and doctrine—those of the Five Dharmas of Maitreya (Byams chos sde Inga) and of the Svātantrika Yogācāra-Madhyamaka.'"`UNIQ--ref-00002B65-QINU`"' rNgog-lo furthermore trained virtually the entire next generation of important Tibetan scholastics, his "four chief spiritual sons" being: (1) Zhang Tshe-spong-ba, (2) Gro-lung-pa Blo-gros-'byung gnas, (3) Khyung Rin-chen-grags, and (4) 'Bre Shes-rab-'bar.'"`UNIQ--ref-00002B66-QINU`"' Yet in spite of rNgog's central position in the history of Tibetan philosophical and doctrinal studies, until recently only a very small number of his works were known to survive, and of these the two most extensive and important have remained for decades largely inaccessible outside of Tibet, existing only as isolated xylographs in private collections.'"`UNIQ--ref-00002B67-QINU`"' Now, however, with the reprinting of two of his major works by the Library of Tibetan Works and Archives, including his very important commentary on the Ratnagotravibhāga described here, some of the seminal contributions of rNgog-lo can at last be easily assessed in the original.'"`UNIQ--ref-00002B68-QINU`"'
Both of these major works of rNgog-lo were commentaries on fundamental works of the Maitreyanātha tradition within the Yogācāra branch of Mahāyana Buddhism,'"`UNIQ--ref-00002B69-QINU`"' namely on the Ratnagotravibhāga and Abhisamayālaṃkāra.'"`UNIQ--ref-00002B6A-QINU`"' The works thus reflected another aspect of his illustrious career, for in addition to—and indeed in tandem with—his importance as a great teacher, he was also of crucial significance as a composer of commentaries on the works he expounded. (Jackson, "rNgog lo-tsa-ba's Commentary of the Ratnagotravibhāga," 339–340)
Both of these major works of rNgog-lo were commentaries on fundamental works of the Maitreyanātha tradition within the Yogācāra branch of Mahāyana Buddhism,'"`UNIQ--ref-00002B69-QINU`"' namely on the Ratnagotravibhāga and Abhisamayālaṃkāra.'"`UNIQ--ref-00002B6A-QINU`"' The works thus reflected another aspect of his illustrious career, for in addition to—and indeed in tandem with—his importance as a great teacher, he was also of crucial significance as a composer of commentaries on the works he expounded. (Jackson, "rNgog lo-tsa-ba's Commentary of the Ratnagotravibhāga," 339–340)
Jackson, David. "rNgog lo-tsā-ba's Commentary on the Ratnagotravibhāga: An Early-20th-Century Lhasa Printed Edition." In Tibetan Studies: Proceedings of the 7th Seminar of the International Association for Tibetan Studies, Graz 1995, Vol. 1, edited by Helmut Krasser, Michael Tortsen Much, Ernst Steinkellner, and Helmut Tauscher, 439–56. Vienna: Verlag der Österreichischen Akademie der Wissenschaften, 1997.
Jackson, David. "rNgog lo-tsā-ba's Commentary on the Ratnagotravibhāga: An Early-20th-Century Lhasa Printed Edition." In Tibetan Studies: Proceedings of the 7th Seminar of the International Association for Tibetan Studies, Graz 1995, Vol. 1, edited by Helmut Krasser, Michael Tortsen Much, Ernst Steinkellner, and Helmut Tauscher, 439–56. Vienna: Verlag der Österreichischen Akademie der Wissenschaften, 1997.;RNgog lo-tsā-ba's Commentary on the Ratnagotravibhāga: An Early-20th-Century Lhasa Printed Edition;Ratnagotravibhāga Mahāyānottaratantraśāstra;David Jackson; 
Article
Reconsidering the "Essence" of Indian Buddha-Nature Literature
This paper is published in Acta Asiatica no.118, which concerns recent scholarship on tathāgatagarbha, or Buddha-nature thought, in Indian literature. In light of recent reassessments of the development of tathāgatagarbha thought in India, this paper considers instances in which tathāgatagarbha is unpacked to refer to some "essence" (dhātu) of a Buddha present in all sentient beings. My observation is that this articulation of Buddha-nature teaching is found throughout Indian tathāgatagarbha literature, from the Nirvāṇa Sūtra through to supposedly "basic" materials of the Ratnagotravibhāga, but is conspicuously absent where Buddhist authors are invested in (re)interpreting Buddha-nature in terms of the basic nature of the mind: an influential innovation that I believe is first evident in the Śrīmālā Sūtra. (Source Accessed April 3, 2020)
Jones, Christopher V. "Reconsidering the 'Essence' of Indian Buddha-Nature Literature." In "What is Tathāgatagarbha: Buddha-Nature or Buddha Within?" Edited by Saitō Akira. Special issue, Acta Asiatica 118 (2020): 57–78.
Jones, Christopher V. "Reconsidering the 'Essence' of Indian Buddha-Nature Literature." In "What is Tathāgatagarbha: Buddha-Nature or Buddha Within?" Edited by Saitō Akira. Special issue, Acta Asiatica 118 (2020): 57–78.;Reconsidering the "Essence" of Indian Buddha-Nature Literature;History of buddha-nature in India;Sentient beings;The doctrine of buddha-nature in Indian Buddhism;dhātu;tathāgatagarbha;Mahāparinirvāṇasūtra;Ratnagotravibhāga Mahāyānottaratantraśāstra;Śrīmālādevīsūtra;Christopher V. Jones; 
Video
Rev. Kokyo Henkel: Sources of Buddha-Nature Teachings in the Zen Tradition
Henkel, Rev. Kokyo. "Sources of Buddha-Nature Teachings in the Zen Tradition." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, June 26, 2021. Video, 20:56. https://youtu.be/vvdgwHudOrU.
Henkel, Rev. Kokyo. "Sources of Buddha-Nature Teachings in the Zen Tradition." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, June 26, 2021. Video, 20:56. https://youtu.be/vvdgwHudOrU.
Henkel, Rev. Kokyo. "Sources of Buddha-Nature Teachings in the Zen Tradition." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, June 26, 2021. Video, 20:56. https://youtu.be/vvdgwHudOrU.;Rev. Kokyo Henkel: Sources of Buddha-Nature Teachings in the Zen Tradition;Buddhāvataṃsakasūtra;Saddharmapuṇḍarīkasūtra;Mahāparinirvāṇasūtra;Laṅkāvatārasūtra;Ratnagotravibhāga Mahāyānottaratantraśāstra;Dasheng qixin lun;Buddha-nature as Self - Atman;ātman;tathāgatagarbha;Zen - Chan;Metaphors for buddha-nature;The doctrine of buddha-nature in Chinese Buddhism;The doctrine of buddha-nature in Japanese Buddhism;Fazang;Sāramati;Rev. Kokyo Henkel: Sources of Buddha-Nature Teachings in the Zen Tradition
Book
རྒྱུད་བླ་མའི་རྣམ་བཤད་ཕྱིར་མི་ལྡོག་པ་སེང་གེའི་ང་རོ།
༅༅། །བཅོམ་ལྡན་འདས་ཀྱིས། སེམས་ཅན་ཐམས་ཅད་ནི་རྟག་ཏུ་སངས་རྒྱས་ཀྱི་སྙིང་པོ་ཅན་ནོ། །ཞེས་གསུངས་པའི་སྙིང་པོའི་དོན་ཉིད་བཤད་གཞིར་བྱས། དེ་འཆད་པའི་ཚུལ་ལ་མི་འདྲ་བ་མཐའ་ཡས་ཀྱང་། ངེས་དོན་དབུ་མའི་སློབ་དཔོན་རྣམས་འདི་ལྟར་བཞེད་དེ། ཆོས་འཁོར་རྣམ་པ་གསུམ་ཀའི་ངེས་དོན་ཇི་སྙེད་པ་ནི་བདག་མེད་པ་གཉིས་སུ་འདུ། དེའི་དོན་མཐར་གཏུགས་ན་གང་ཟག་གི་དབང་དུ་བྱས་པ་དང་ཆོས་ཀྱི་དབང་དུ་བྱས་པའི་གཟུང་འཛིན་གཉིས་ཀྱིས་སྟོང་པ་ཡིན་ལ། སྟོང་ཚུལ་མེད་པཪ་དགག་པ་ཙམ་མ་ཡིན་པཪ། མ་ཡིན་པར་དགག་པའི་སྟོང་པ་རང་རིག་རང་གསལ་གྱི་ངོ་བོ་ལ་སྐབས་འདིར་དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་ཞེས་བསྟན་པཪ་མཛད་ཅིང་། དེ་ཉིད་ངེས་པའི་དོན་གྱི་རྡོ་རྗེ་ཡིན་ལ། རྡོ་རྗེ་དེ་ཉིད་གནས་སྐབས་ཀྱི་དབྱེ་བས་གསུམ་དུ་འགྱུར་ཏེ། གློ་བུར་གྱི་དྲི་མ་མ་དག་པ་འཁོར་བའི་གནས་སྐབས་སུ་སེམས་ཅན་དུ་བརྗོད་ཅིང་དབྱིངས་དེ་ལའང་རིགས་སམ་ཁམས་བདེ་བར་གཤེགས་པའི་སྙིང་པོ་ཞེས་བྱ། དག་པ་དང་མ་དག་པ་གཉིས་ཀ་ལྡན་པའི་སྐབས་སུ་ལམ་ཞུགས་ཀྱི་གང་ཟག་ཏུ་བརྗོད་ཅིང་དབྱིངས་ཀྱི་ལྡོག་ཆ་ནས་ཆོས་དང་དགེ་འདུན་དུ་འགྱུར་ཏེ། དཔེར་ན་མཐོང་ལམ་གྱི་ཡེ་ཤེས་ཙམ་ལྡོག་ནས་དགེ་འདུན་དང་། བར་ཆད་མེད་པའི་ལམ་གྱི་ཆ་ནས་ལམ་དང་། རྣམ་པར་གྲོལ་བའི་ལམ་ཁྱད་པར་དང་བཅས་པའི་ཆ་ནས་འགོག་པའི་བདེན་པའོ། །ཤིན་ཏུ་རྣམ་དག་སངས་རྒྱས་ཀྱི་སྐབས་སུ་བདེ་བར་གཤེགས་པ་སོགས་བརྗོད་ཅིང་དབྱིངས་དེའང་ཆོས་ཀྱི་སྐུ་ཞེས་བྱ་སྟེ། དེ་ལ་ལྡོག་པའི་ཕྱེ་ན་བྱང་ཆུབ་དང་། ཡོན་ཏན་དང་། ཕྲིན་ལས་ཏེ་གསུམ་མོ། །དེ་ལ་ནང་གསེས་ཀྱི་དབྱེ་བས་རྡོ་རྗེ་གནས་བདུན་དུ་འགྱུར་རོ། །དེས་ན་བསྟན་བཅོས་འདིའི་བསྟན་བྱའི་གཙོ་བོ་དེ་བཞིན་གཤེགས་པའི་སྙིང་པོའི་ཚུལ་ཡིན་པ་དང་། དེ་ལ་འཁོར་ལོ་གསུམ་གྱི་ངེས་དོན་མཐའ་དག་བསྡུ་བ་ཤེས་པར་བྱས་ནས། སྙིང་པོ་དེའང་གང་ཡིན་སྙམ་ན་སྤྱིར་གསུང་རབ་རྣམས་ལས་སྤྲོས་པ་དང་བྲལ་བའི་སྟོང་པ་ཉིད་དང་། སེམས་ཀྱི་རང་བཞིན་འོད་གསལ་བ་དང་། ཀུན་གཞིའི་རྣམ་པར་ཤེས་པ་དང་། བྱང་ཆུབ་སེམས་དཔའམ་སེམས་ཅན་ཏེ་རྣམ་པ་བཞི་ལ་བཤད་དོ། །
jam mgon kong sprul འཇམ་མགོན་ཀོང་སྤྲུལ་. theg pa chen po rgyud bla ma'i bstan bcos 'khrul med lugs bzang dang sbyar ba'i rnam par bshad pa phyir mi ldog pa seng ge'i nga ro ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་འཁྲུལ་མེད་ལུགས་བཟང་དང་སྦྱར་བའི་རྣམ་པར་བཤད་པ་ཕྱིར་མི་ལྡོག་པ་སེང་གེའི་ང་རོ་. Blo gros mtha' yas pa'i mdzod deb phreng so gnyis pa, Rigpe Dorje Study Series - Vol. 32. Kalimpong: Rigpe Dorje Publications, 2019.
jam mgon kong sprul འཇམ་མགོན་ཀོང་སྤྲུལ་. theg pa chen po rgyud bla ma'i bstan bcos 'khrul med lugs bzang dang sbyar ba'i rnam par bshad pa phyir mi ldog pa seng ge'i nga ro ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་འཁྲུལ་མེད་ལུགས་བཟང་དང་སྦྱར་བའི་རྣམ་པར་བཤད་པ་ཕྱིར་མི་ལྡོག་པ་སེང་གེའི་ང་རོ་. Blo gros mtha' yas pa'i mdzod deb phreng so gnyis pa, Rigpe Dorje Study Series - Vol. 32. Kalimpong: Rigpe Dorje Publications, 2019.;རྒྱུད་བླ་མའི་རྣམ་བཤད་ཕྱིར་མི་ལྡོག་པ་སེང་གེའི་ང་རོ།;Ratnagotravibhāga Mahāyānottaratantraśāstra;Kagyu;'jam mgon kong sprul;theg pa chen po rgyud bla ma'i bstan bcos 'khrul med lugs bzang dang sbyar ba'i rnam par bshad pa phyir mi ldog pa seng ge'i nga ro
Interview
Ringu Tulku Interview on Buddha-Nature
Ringu Tulku discusses buddha-nature and it's related concepts in an interview with Marcus Perman of Tsadra Foundation.
Ringu Tulku. “Ringu Tulku Interview on Buddha-Nature.” Interview by Marcus Perman. Produced by Tsadra Foundation Research Department, October 10, 2019. Audio, 1:00:17.
Ringu Tulku. “Ringu Tulku Interview on Buddha-Nature.” Interview by Marcus Perman. Produced by Tsadra Foundation Research Department, October 10, 2019. Audio, 1:00:17.;Ringu Tulku Interview on Buddha-Nature;The doctrine of buddha-nature in Tibetan Buddhism;Third Turning;Defining buddha-nature;Debate(s);Sentient beings;Ratnagotravibhāga Mahāyānottaratantraśāstra;'jam mgon kong sprul;Dam chos yid bzhin gyi nor bu thar pa rin po che'i rgyan;Sgam po pa;Ringu Tulku
Bernert, C.: Rong-ston on Buddha-Nature: A Commentary on the Fourth Chapter of the Ratnagotravibhāga
Set within the broader framework of Buddhist world view, the fundamental concern of the Tathāgatagarbha literature is to show that all sentient beings, without exception, can attain freedom from every kind of suffering and unease, and, ultimately, actualise the state of a fully awakened buddha. According to these scriptures, all sentient beings are by their very nature either empowered to attain buddhahood, or essentially already buddhas (depending on the interpretation). This innate quality of all sentient beings is given the name “buddha-nature” (Skt. tathāgatagarbha; Tib. de bzhin gshegs pa’i snying po).
This doctrine has played an important role in the history of Buddhism. Although rudimentary elements of this doctrine can be identified already within the Pāli canon,[1] those passages relating to the natural luminosity of the mind, which is said to be temporarily stained by adventitious mental afflictions, required the emergence of the Mahāyāna movement before developing into a fully fledged doctrine in its own right. Since it is supported by a number of sūtras[2] and śāstras (i.e. the Buddhist canon composed of the Buddha’s sermons and the Indian commentarial literature), it can be regarded as a third school of Indian Mahāyāna Buddhist thought, the other two being Madhyamaka and Yogācāra. However, the concept of buddha-nature reached its apogee not in India but in East Asia and Tibet where it became a cornerstone for Buddhist philosophy and religious practice. In Tibet, in particular, this concept was treated diversely by many scholars, all of whom were ambitious to fit it into the philosophical framework of their own respective schools. Rong-ston Shes-bya kun-rig (1367–1449) of the Sa-skya tradition of Tibetan Buddhism figures among the most influential of these scholars. In general, his commentary on the Ratnagotravibhāga, the main Indian śāstra on buddha-nature, and in particular, a translation of his exposition of the subject by means of ten categories, will be the focus of this work.
In the first chapter I will introduce the doctrine of buddha-nature, giving a brief account of its sources and formation. The second chapter will deal with the main treatise on buddha-nature, the Ratnagotravibhāga. Here, I will present the text itself, discuss the question of its authorship, as well as its transmission in India and early reception in Tibet. This chapter will also include a brief overview of previous studies on the Ratnagotravibhāga and the doctrine of buddha-nature. The third chapter will be devoted to the author of our treatise and his presentation of the subject. The final and main part of the work will consist of an annotated translation of a selected passage of his abovementioned commentary.
Throughout this work I have used the transliteration system of Turrell Wylie for the Tibetan. (Bernert, introduction, 5–6 )
This doctrine has played an important role in the history of Buddhism. Although rudimentary elements of this doctrine can be identified already within the Pāli canon,[1] those passages relating to the natural luminosity of the mind, which is said to be temporarily stained by adventitious mental afflictions, required the emergence of the Mahāyāna movement before developing into a fully fledged doctrine in its own right. Since it is supported by a number of sūtras[2] and śāstras (i.e. the Buddhist canon composed of the Buddha’s sermons and the Indian commentarial literature), it can be regarded as a third school of Indian Mahāyāna Buddhist thought, the other two being Madhyamaka and Yogācāra. However, the concept of buddha-nature reached its apogee not in India but in East Asia and Tibet where it became a cornerstone for Buddhist philosophy and religious practice. In Tibet, in particular, this concept was treated diversely by many scholars, all of whom were ambitious to fit it into the philosophical framework of their own respective schools. Rong-ston Shes-bya kun-rig (1367–1449) of the Sa-skya tradition of Tibetan Buddhism figures among the most influential of these scholars. In general, his commentary on the Ratnagotravibhāga, the main Indian śāstra on buddha-nature, and in particular, a translation of his exposition of the subject by means of ten categories, will be the focus of this work.
In the first chapter I will introduce the doctrine of buddha-nature, giving a brief account of its sources and formation. The second chapter will deal with the main treatise on buddha-nature, the Ratnagotravibhāga. Here, I will present the text itself, discuss the question of its authorship, as well as its transmission in India and early reception in Tibet. This chapter will also include a brief overview of previous studies on the Ratnagotravibhāga and the doctrine of buddha-nature. The third chapter will be devoted to the author of our treatise and his presentation of the subject. The final and main part of the work will consist of an annotated translation of a selected passage of his abovementioned commentary.
Throughout this work I have used the transliteration system of Turrell Wylie for the Tibetan. (Bernert, introduction, 5–6 )
Notes
- For example in AN I.v, 9: “This mind, O monks, is luminous! But it is defiled by adventitious defilements.” (After Mathes 2008: ix.) See also Takasaki 1966: 34–35.
- A prevalent doxographical classification of Buddhist sūtras distinguishes between the so called “three turnings of the Dharma-wheel” (a concept introduced in the Sandhinirmocanasūtra). Scriptures of the first turning fundamentally discuss the four noble truths as expounded in Nikāya Buddhism which represents the common ground for all traditions and the basic framework for all Buddhist teachings. Sūtras from second turning emphasise the doctrine of emptiness (śūnyatā) as expounded in the Prajñāpāramitā sūtras, and those of the third teach the about the three natures (trisvabhāva), the latter two being classified as belonging to the Mahāyāna corpus. The sūtras on buddha-nature are generally regarded as belonging to the third turning.
- As Seyfort Ruegg (1969: 2) remarks, the language used in the tathāgatagarbha treatises differs noticeably from that of the other two schools, and even comes suspiciously close to that of the Vedānta. Indeed, a number of modern scholars have accused this doctrine to be alien to Buddhist thought, an accusion refuted by others. For a collection of articles on this topic see Hubbard and Swanson 1997.
- Cf. Wylie 1959.
Bernert, Christian. "Rong-ston on Buddha-Nature: A Commentary on the Fourth Chapter of the Ratnagotravibhāga". MA thesis, University of Vienna, 2009.
Bernert, Christian. "Rong-ston on Buddha-Nature: A Commentary on the Fourth Chapter of the Ratnagotravibhāga". MA thesis, University of Vienna, 2009.;Rong-ston on Buddha-Nature: A Commentary on the Fourth Chapter of the Ratnagotravibhāga;Ratnagotravibhāga Mahāyānottaratantraśāstra;Rong ston shes bya kun rig;Rngog blo ldan shes rab;Ngok Tradition;Btsan kha bo che;Tsen Tradition;dharmakāya;dhātu;gotra;prabhāsvaracitta;Ratnagotravibhāgavyākhyā;Christian Bernert;Rong-ston on Buddha-Nature: A Commentary on the Fourth Chapter of the Ratnagotravibhāga;rong ston shes bya kun rig
Interview
Sagesses Bouddhistes: Traité de la continuité suprême du grand véhicule, un texte exceptionnel du bouddhisme tibétain
Traité de la continuité suprême du grand véhicule, un texte exceptionnel du bouddhisme tibétain
Invité : Christian Charrier
Charrier, Christian. "Sagesses Bouddhistes: Traité de la continuité suprême du grand véhicule, un texte exceptionnel du bouddhisme tibétain." Pt. 1 of 2. Interview by Sandrine Colombo. Produced by Claude Darmon and L'Union Bouddhiste de France. November 1, 2020. Video, 14:54. https://www.youtube.com/watch?v=_YBem-nj1Ug.
Charrier, Christian. "Sagesses Bouddhistes: Traité de la continuité suprême du grand véhicule, un texte exceptionnel du bouddhisme tibétain." Pt. 1 of 2. Interview by Sandrine Colombo. Produced by Claude Darmon and L'Union Bouddhiste de France. November 1, 2020. Video, 14:54. https://www.youtube.com/watch?v=_YBem-nj1Ug.;Sagesses Bouddhistes: Traité de la continuité suprême du grand véhicule, un texte exceptionnel du bouddhisme tibétain;Ratnagotravibhāga Mahāyānottaratantraśāstra;Sagesses Bouddhistes: Traité de la continuité suprême du grand véhicule, un texte exceptionnel du bouddhisme tibétain (Pt. 1 of 2)
Article
See the True Nature, Then Let Go and Relax in That
An interview with Khenpo Tsultrim Gyamtso Rinpoche that turned into a Mahamudra teaching on the spot.
McLeod, Melvin. "See the True Nature, Then Let Go and Relax in That." Buddhadharma: The Practitioner's Quarterly, March 1, 2004.
McLeod, Melvin. "See the True Nature, Then Let Go and Relax in That." Buddhadharma: The Practitioner's Quarterly, March 1, 2004.;See the True Nature, Then Let Go and Relax in That;Buddha-nature as Luminosity;Buddha-nature as Emptiness;Mahamudra;mi la ras pa;Ratnagotravibhāga Mahāyānottaratantraśāstra;Third Turning;Gyamtso, Khenpo Tsultrim;Melvin McLeod;  
Article
Shakya Chokden's Interpretation of the Ratnagotravibhāga: "Contemplative" or "Dialectical"?
This reconciliation of the dialectical and contemplative approaches to the buddha-essence is related to and closely resembles Shakchok’s reconciliation of the two approaches to ultimate reality advocated respectively by Niḥsvabhāvavāda (ngo bo nyid med par smra ba, “Proponents of Entitylessness”) system of Madhyamaka and Alīkākāravāda (rnam rdzun pa, “False Aspectarians”) system of Yogācāra. These approaches in turn are connected respectively to the explicit teachings (dngos bstan) of the second dharmacakra (chos ’khor, “Wheel of Dharma”) and the definitive teachings (nges don, nītārtha) of the third dharmacakra that he also presents in a reconciliatory manner. In the same way as the teachings of the last two dharmacakras, as well as the Niḥsvabhāvavāda and Alīkākāravāda systems that derive from them, come to the same point, the dialectical and contemplative traditions also come to the same point. This point is the above-mentioned naturally pure primordial mind luminous by nature, the ultimate reality. In Shakchok’s opinion, application of non-affirming negations is a powerful tool for accessing direct realization of that reality, while its identification as primordial mind (ye shes, jñāna) is important for maintaining that realization and turning it into the basis of unfolding positive qualities on the path to buddhahood. When in the passage above Shakchok says that the two traditions are not contradictory, and when he reconciles the two last dharmacakras together with Alīkākāravāda and Niḥsvabhāvavāda, he is not arguing that their words are non-contradictory. They obviously are! Nevertheless, those systems are non-contradictory in terms of complementing each other in getting access to and maintaining realization of the ultimate reality of primordial mind. (Source: DigitalCommons@University of Nebraska - Lincoln)
Komarovski, Yaroslav. "Shakya Chokden's Interpretation of the Ratnagotravibhāga: 'Contemplative' or 'Dialectical'?" Journal of Indian Philosophy 38, no. 4 (2010): 441–52. https://digitalcommons.unl.edu/cgi/viewcontent.cgi?article=1114&context=classicsfacpub.
Komarovski, Yaroslav. "Shakya Chokden's Interpretation of the Ratnagotravibhāga: 'Contemplative' or 'Dialectical'?" Journal of Indian Philosophy 38, no. 4 (2010): 441–52. https://digitalcommons.unl.edu/cgi/viewcontent.cgi?article=1114&context=classicsfacpub.;Shakya Chokden's Interpretation of the Ratnagotravibhāga: "Contemplative" or "Dialectical"?;The doctrine of buddha-nature in Tibetan Buddhism;Ratnagotravibhāga Mahāyānottaratantraśāstra;ShAkya mchog ldan;Yaroslav Komarovski; 
Video
Shenpen Hookham: Trungpa Rinpoche's Teaching on Maṇḍala Principle in "Orderly Chaos" and the Innumerable, Inseparable Qualities in the RGV
Hookham, Shenpen. "Trungpa Rinpoche's Teaching on Maṇḍala Principle in Orderly Chaos and the Innumerable, Inseparable Qualities in the RGV." Old Topic, New Insights: Buddha-Nature at the Crossroads between Doctrine and Practice. The 16th IATS Conference, Prague, July 3–9, 2022. Video, 11:37. https://m.youtube.com/watch?v=98nk8oY3kic.
Hookham, Shenpen. "Trungpa Rinpoche's Teaching on Maṇḍala Principle in Orderly Chaos and the Innumerable, Inseparable Qualities in the RGV." Old Topic, New Insights: Buddha-Nature at the Crossroads between Doctrine and Practice. The 16th IATS Conference, Prague, July 3–9, 2022. Video, 11:37. https://m.youtube.com/watch?v=98nk8oY3kic.
Hookham, Shenpen. "Trungpa Rinpoche's Teaching on Maṇḍala Principle in Orderly Chaos and the Innumerable, Inseparable Qualities in the RGV." Old Topic, New Insights: Buddha-Nature at the Crossroads between Doctrine and Practice. The 16th IATS Conference, Prague, July 3–9, 2022. Video, 11:37. https://m.youtube.com/watch?v=98nk8oY3kic.;Shenpen Hookham: Trungpa Rinpoche's Teaching on Maṇḍala Principle in "Orderly Chaos" and the Innumerable, Inseparable Qualities in the RGV;Ratnagotravibhāga Mahāyānottaratantraśāstra;Trungpa, Chögyam;Shenpen Hookham; Shenpen Hookham: Trungpa Rinpoche's Teaching on Maṇḍala Principle in "Orderly Chaos" and the Innumerable, Inseparable Qualities in the RGV
Video
Sina Joos at the 2019 Tathāgatagarbha Symposium
Sina Joos discusses the ways in which Tāranātha utilizes the famous nine examples from the Ratnagotravibhāga in his Dbu ma theg mchog to assert his understanding of buddha-nature as zhentong (other-emptiness). She also compares Tāranātha’s position on Buddha-nature to Dolpopa's own view.
Joos, Sina. "The Role of the Ratnagotravibhāga in Tā ra nā tha’s dBu ma theg mchog." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 40:46. https://www.youtube.com/watch?v=kxn5XgPGnSU.
Joos, Sina. "The Role of the Ratnagotravibhāga in Tā ra nā tha’s dBu ma theg mchog." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 40:46. https://www.youtube.com/watch?v=kxn5XgPGnSU.;Sina Joos at the 2019 Tathāgatagarbha Symposium;TA ra nA tha;Dol po pa;Ratnagotravibhāga Mahāyānottaratantraśāstra;zhentong;Theg mchog shin tu rgyas pa'i dbu ma chen po rnam par nges pa;Jonang;guṇapāramitā;tridharmacakrapravartana;prasajyapratiṣedha;paryudāsapratiṣedha;dharmadhātu;dharmakāya;āgantukamala;gotra;prakṛtisthagotra;nītārtha;Disclosure model;Great Madhyamaka;Ye shes rgya mtsho;guṇa;Terminology;Sina Joos;The Role of the Ratnagotravibhāga in Tā ra nā tha’s dBu ma theg mchog
Article
Six Tibetan Translations of the Ratnagotravibhāga
No translation of the Ratnagotravibhāga seems to have existed in Tibet before the 11th century, inasmuch as no catalogue of the imperial period (the 9th century) shows any record of one. Although only a single Tibetan translation is extant (that of rNgog Blo ldan shes rab [1069-1109] and Sajjana), ’Gos Lo tsā ba gZhon nu dpal (1392-1481) reports that up to his time six translations had already been made. In the present paper, I will examine what can be learned about the six translations, those of: (1) Atiśa and Nag tsho Tshul khrims rgyal ba, (2) rNgog Blo ldan shes rab and Sajjana (late 11th cent.), (3) Pa tshab Nyi ma grags, (4) Mar pa Do pa Chos kyi dbang phyug (1042–1136), (5) Jo nang Lo tsā ba Blo gros dpal (1299–1353 or 1300–1364), and (6) Yar klungs Lo tsā ba.
Kano, Kazuo. "Six Tibetan Translations of the Ratnagotravibhāga." China Tibetology 23, no. 2 (2014), 76–101.
Kano, Kazuo. "Six Tibetan Translations of the Ratnagotravibhāga." China Tibetology 23, no. 2 (2014), 76–101.;Six Tibetan Translations of the Ratnagotravibhāga;Textual study;Ratnagotravibhāga Mahāyānottaratantraśāstra;Atīśa;Nag 'tsho lo tsA ba tshul khrims rgyal ba;Rngog blo ldan shes rab;Sajjana;Mar pa do pa chos kyi dbang phyug;Jo nang lo tsA ba blo gros dpal;Pa tshab lo tsA ba nyi ma grags pa;Kazuo Kano
Article
Spotless from the Start
In order to overcome the five main obstacles facing a bodhisattva, says Dzongsar Khyentse Rinpoche, we must realize that all beings are primordially pure. He presents the essential teachings on buddhanature from Maitreya’s Uttaratantra Shastra.
Khyentse, Dzongsar. "Spotless from the Start." Buddhadharma: The Practitioner's Quarterly, December 1, 2008.
Khyentse, Dzongsar. "Spotless from the Start." Buddhadharma: The Practitioner's Quarterly, December 1, 2008.;Spotless from the Start;Defining buddha-nature;The doctrine of buddha-nature in Tibetan Buddhism;prajñā;Ratnagotravibhāga Mahāyānottaratantraśāstra;Dzongsar Jamyang Khyentse Rinpoche;རྫོང་གསར་མཁྱེན་བརྩེ་;rdzong gsar mkhyen brtse; 
Article
Tathāgatagarbha Influences in the Three Nature (Trisvabhāva) Theory of the Maitreya Works
Retaining the Abhidharma distinction between the "real" (dravyasat) factors of existence (dharma) and the mere nominal existence (prajñaptisat) of false projections, the Yogācāras restricted the emptiness of the Prajñāpāramitāsūtras to the imagined nature (parikalpitasvabhāva). The latter is taken to be a product of dependently arising dharmas, i.e., the dependent nature, which is admitted a higher degree of reality than the one of the imagined nature. Together with the perfect nature (pariniṣpannasvabhāva), defined as the absence of the fictive from the real, the imagined and dependent natures constitute the Yogācāra model of reality. Besides this Yogācāra type of ontological distinction between real and nominal existence there are also, throughout the Maitreya Works, influences of the Ratnagotravibhāga model of an ultimate tathāgatagarbha (once even referred to as such in one of the Yogācāra texts of the Maitreya Works, namely in MSABh on IX.37) that is devoid of adventitious stains. In the present paper it is argued that the integration of the tathāgatagarbha model of reality contributes to remedying the flaws Yogācāra has in the eyes of Mādhyamikas, namely that a considerable group of sentient beings is completely cut off from liberation or that a dependently arising mind exists on the level of ultimate truth.
Mathes, Klaus-Dieter. "Tathāgatagarbha Influences in the Three Nature (Trisvabhāva) Theory of the Maitreya Works." Journal of Tibetology 20 (2019): 222–44.
Mathes, Klaus-Dieter. "Tathāgatagarbha Influences in the Three Nature (Trisvabhāva) Theory of the Maitreya Works." Journal of Tibetology 20 (2019): 222–44.;Tathāgatagarbha Influences in the Three Nature (Trisvabhāva) Theory of the Maitreya Works;tathāgatagarbha;trisvabhāva;byams chos sde lnga;Yogācāra;Ratnagotravibhāga Mahāyānottaratantraśāstra;āgantukamala;Klaus-Dieter Mathes; 
Article
Tathāgatagarbha Scriptures
No abstract given. Here are the first relevant paragraphs:
There is no traditional rubric of tathāgatagarbha scriptures, though modem scholars (e.g. Takasaki, 1974) have treated several scriptures as belonging to a thematic class, namely the ;;Tathāgatagarbhasūtra, the Anūnatvāpūrṇatvanirdeśaparivarta, the Śrīmālādevīsiṃhanādasūtra, the (Mahāyāna) Mahaaparinirvāṇamahāsūtra, the Mahāmeghasūtra, the *Mahābherīhārakasūtra, and the Mahāyāna Aṅgulimālīya (or Aṅgulimālīyasūtra). This classification is based in the first instance on the use of these and related works as proof texts in the Indian treatise Ratnagotravibhāga (Mahāyānottaratantra). The category is thus in some sense conceptually coherent even in an Indian context. Moreover, many of these texts take on a very significant role in East Asia where, again, they are often appealed to in various groupings.
The notion of tathāgatagarbha (embryo of the tathāgatas), a Mahāyāna innovation, signifies the presence in every sentient being of the innate capacity for buddhahood. Although different traditions interpret it variously, the basic idea is either that all beings are already awakened, but simply do not recognize it, or that all beings possess the capacity, and for some the certainty, of attaining buddhahood, but adventitious defilements (āgantukakleśa) for the moment prevent the realization of this potential. (Radich, "Tathāgatagarbha Sūtras," 261)Radich, Michael. "Tathāgatagarbha Scriptures." In Vol. 1 of Brill's Encyclopedia of Buddhism: Literature and Languages, edited by Jonathan A. Silk, Oskar von Hinüber, and Vincent Eltschinger 261–73. Leiden: Brill, 2015.
Radich, Michael. "Tathāgatagarbha Scriptures." In Vol. 1 of Brill's Encyclopedia of Buddhism: Literature and Languages, edited by Jonathan A. Silk, Oskar von Hinüber, and Vincent Eltschinger 261–73. Leiden: Brill, 2015.;Tathāgatagarbha Scriptures;Doctrine;Textual study;tathāgatagarbha;Aṅgulimālīyasūtra;Mahābherīsūtra;Tathāgatagarbhasūtra;Śrīmālādevīsūtra;Ratnagotravibhāga Mahāyānottaratantraśāstra;Mahāparinirvāṇasūtra;Michael Radich; 
Video
Teachings on Buddha-Nature: Commentary on the Mahayana Uttaratantra Shastra by Khenpo Tsultrim Tenzin
Teachings on the Mahayana Uttaratantra Shastra by Khenpo Tsultrim Tenzin at Tibetan Meditation Center, Frederick, MD. According to the posters, the third installment was lost due to recording errors, and the teachings from May 15, 2016 (part 14) have been lost due to a sound encoding problem.
Tenzin, Khenpo Tsultrim. "Teachings on Buddha-Nature: Commentary on the Mahayana Uttaratantra Shastra." Pt. 1 of 20. Produced by Tibetan Meditation Center, Frederick, MD, September 27, 2015. Video, 1:49:02. https://www.youtube.com/watch?v=xjjAyQdDSLU.
Tenzin, Khenpo Tsultrim. "Teachings on Buddha-Nature: Commentary on the Mahayana Uttaratantra Shastra." Pt. 1 of 20. Produced by Tibetan Meditation Center, Frederick, MD, September 27, 2015. Video, 1:49:02. https://www.youtube.com/watch?v=xjjAyQdDSLU.;Teachings on Buddha-Nature: Commentary on the Mahayana Uttaratantra Shastra by Khenpo Tsultrim Tenzin;Ratnagotravibhāga Mahāyānottaratantraśāstra;The doctrine of buddha-nature in Tibetan Buddhism;Khenpo Tsultrim Tenzin;Teachings on Buddha-Nature: Commentary on the Mahayana Uttaratantra Shastra by Khenpo Tsultrim Tenzin
Video
Teachings on the Uttaratantra by Gyumed Khensur Lobsang Jampa Rinpoche
Do Ngak Kunphen Ling of Redding, CT and the Mahayana Sutra and Tantra Center of New Jersey are pleased to announce an extraordinary nine-day teaching to be given by Gyumed Khensur Lobsang Jampa Rinpoche on the singularly important Buddhist philosophical work entitled The Treatise on the Higher Doctrine of the Great Vehicle (S: Mahāyānottaratantra¬śāstra, T: Theg pa chen po rgyud bla ma’i bstan bcos), which is also known by the name Distinguishing the Spiritual Lineage of the Three Jewels (S: Ratnagotravibhāga, T: dKon mchog gi rigs rnam par dbye ba).
This treatise is one of the Five Teachings of Maitreya, all of which were said to have been revealed to Asanga by the Bodhisattva Maitreya. The central teaching of the Higher Doctrine is the topic of the “spiritual lineage” (Skt: gotram, Wyl: rigs), which is known popularly as “Buddha Nature” and represents the quality, both in a potential and an actualized form, by means of which all sentient beings possess the ability to attain the supreme enlightenment of a Buddha. The root text of the Higher Doctrine, written in verse form, comprises five chapters that are organized around seven “adamantine” topics. The first chapter deals with the first four topics, which are the Buddha, the Dharma, the Sangha, and the spiritual lineage. Each of the next three chapters deals with the remaining three topics of enlightenment, a Buddha’s virtuous qualities, and a Buddha’s enlightened activities. The concluding chapter describes the benefits that are gained by a person who possesses devotion toward the subject matter presented in the treatise.
Khensur, Gyumed. "Uttaratantra (Buddha Nature)." Pt. 1 of 16. Streamed live on August 13, 2016 by Do Ngak Kunphen Ling and the Mahayana Sutra and Tantra Center of New Jersey. Video, 1:49:55. https://www.youtube.com/watch?v=mIeSENCwGzI.
Khensur, Gyumed. "Uttaratantra (Buddha Nature)." Pt. 1 of 16. Streamed live on August 13, 2016 by Do Ngak Kunphen Ling and the Mahayana Sutra and Tantra Center of New Jersey. Video, 1:49:55. https://www.youtube.com/watch?v=mIeSENCwGzI.;Teachings on the Uttaratantra by Gyumed Khensur Rinpoche;Ratnagotravibhāga Mahāyānottaratantraśāstra;Uttaratantra Teachings by Gyumed Khensur Lobsang Jampa Rinpoche by Do Ngak Kunphen Ling (Part 1 of 16)
Book
The Buddha Nature: A Study of the Tathāgatagarbha and Ālayavijñāna
One of the fundamental tenets of Mahayana Buddhism animating and grounding the doctrine and discipline of its spiritual path, is the inherent potentiality of all animate beings to attain the supreme and perfect enlightenment of Buddhahood. This book examines the ontological presuppositions and the corresponding soteriological-epistemological principles that sustain and define such a theory. Within the field of Buddhist studies, such a work provides a comprehensive context in which to interpret the influence and major insights of the various Buddhist schools. Thus, the dynamics of the Buddha Nature, though non-thematic and implicit, is at the heart of Zen praxis, while it is a significant articulation in Kegon, Tendai, and Shingon thought. More specifically, the book seeks to establish a coherent metaphysics of absolute suchness (Tathatā), synthesizing the variant traditions of the Tathagata-embryo (Tathāgatagarbha) and the Storehouse Consciousness (Ālayavijñāna).
Brown, Brian Edward. The Buddha Nature: A Study of the Tathāgatagarbha and Ālayavijñāna. Buddhist Tradition Series 11. Delhi: Motilal Banarsidass, 1991. https://archive.org/details/tathagatgarbhabuddhanatureastudyofthetathagatagarbhaandalayavijnanabrianedwardbr/mode/2up.
Brown, Brian Edward. The Buddha Nature: A Study of the Tathāgatagarbha and Ālayavijñāna. Buddhist Tradition Series 11. Delhi: Motilal Banarsidass, 1991. https://archive.org/details/tathagatgarbhabuddhanatureastudyofthetathagatagarbhaandalayavijnanabrianedwardbr/mode/2up.;The Buddha Nature: A Study of the Tathāgatagarbha and Ālayavijñāna;tathāgatagarbha;ālayavijñāna;Yogācāra;Śrīmālādevīsūtra;Ratnagotravibhāga Mahāyānottaratantraśāstra;Laṅkāvatārasūtra;The doctrine of buddha-nature in Indian Buddhism;The doctrine of buddha-nature in Chinese Buddhism;Buddha-nature as Emptiness;Buddha-nature as Luminosity;gotra;bīja;Brian Brown;The Buddha Nature: A Study of the Tathāgatagarbha and Ālayavijñāna
PhD Diss
Brown, B.: The Buddha Nature: A Study of the Tathāgatagarbha and Ālayavijñāna (Dissertation)
Abstract
The present dissertation identifies the ontological presuppositions and the corresponding soteriological-epistemological principles that sustain and define the Mahāyāna Buddhist belief in the inherent potentiality of all animate beings to attain the supreme and perfect enlightenment of Buddhahood. More specifically, the study establishes a coherent metaphysic of Absolute Suchness (Tathatā), synthesizing the variant traditions of the Tathāgata-embryo (Tathāgatagarbha) and the Storehouse Consciousness (Ālayavijñāna).
The dissertation interprets the Buddhist enlightenment as the salvific-transformational moment in which Tathatā "awakens" to itself,
comes to perfect self-realization as the Absolute Suchness of reality, in and through phenomenal human consciousness. It is an interpretation of the Buddhist Path as the spontaneous self-emergence of "embryonic" absolute knowledge as it comes to free itself from the concealments of adventitious defilements, and possess itself in fully self-explicitated self-consciousness as the "Highest Truth" and unconditional nature of all existence; it does so only in the form of omniscient wisdom.
Aside from Ruegg's La Theorie du Tathāgatagarbha et du Gotra and Verdu's study of the Ālayavijñāna in Dialectical Aspects in Buddhist Thought, Western scholarship treating of the subject is negligible. And while both sources are excellent technical treatises, they fail to integrate in any detailed analysis the dual concepts as complementary modes of each other. Thus, the dissertation, while adopting the
methodology of textual analysis, has as its emphasis a thematic-interpretive study of its sources. Conducting a detailed analysis into the structure of the texts, the dissertation delineates and appropriates the inherent ontological, soteriological and epistemological foci which they themselves assume as their natural form.
Structurally, the dissertation is divided into three major parts. The first focuses on the Tathāgatagarbha, the second on the Ālayavijñāna, the third on their relation and deeper significance in the human thought tradition. The first two parts are sub-divided into seven and four chapters respectively. The former seven chapters establish the ontological identity of the Tathāgata-embryo (Tathagātagarbha) through a critical examination of the major sūtral authority for the concept, i.e., the Śrī-Mālā-Sūtra, and the primary śāstral elaboration inspired by it, viz., the Ratnagotravlbhāga.
Following the same pattern, the four chapters of part 2 note the role of the Laṅk¯āvatāra Sūtra as a principal scriptural advocate for the theory of the Storehouse Consciousness (Ālayavijñāna), while detailing the scholastic amplification of it in Hsüan Tsang's Ch'eng Wei-Shih Lun. Part 3 concludes the study by recapitulating the principal developments in the emergent complementarity of the two concepts, arguing that any adequate
discussion of the Buddha Nature must be informed on the one hand by the theory of the Tathāgatagarbha which grounds and authenticates its ontological status, and on the other by the Ālayavijñāna, its noetic-cognitive determination. While the former tends to elucidate the
process towards, and experience of enlightenment as a function of Absolute Suchness (Tathatā), the latter adopts the reciprocal perspective and examines the subject in the light and function of phenomenal consciousness.
By way of comparison with Western thought, the chapter likewise demonstrates the analogous dynamic in the bilateral theory of the Tathāgatagarbha-Ālayavijñāna and the Hegelian Absolute Spirit in-and-for-itself. Focusing upon The Phenomenology of Spirit, the chapter notes that the self-becoming process in and through which consciousness realizes its own plenitude is strikingly homologous to the theory of Buddhist enlightenment presented through the concept of the Tathāgatagarbha-Ālayavijñāna. It suggests that these two representative thought systems
Brown, Brian Edward. "The Buddha Nature: A Study of the Tathāgatagarbha and Ālayavijñāna." PhD diss., Fordham University, 1981.
Brown, Brian Edward. "The Buddha Nature: A Study of the Tathāgatagarbha and Ālayavijñāna." PhD diss., Fordham University, 1981.;The Buddha Nature: A Study of the Tathāgatagarbha and Ālayavijñāna (Dissertation);tathāgatagarbha;ālayavijñāna;tathatā;Śrīmālādevīsūtra;Ratnagotravibhāga Mahāyānottaratantraśāstra;Laṅkāvatārasūtra;Buddha-nature as Emptiness;Buddha-nature as Luminosity;gotra;trisvabhāva;bīja;Brian Brown;The Buddha Nature: A Study of the Tathāgatagarbha and Ālayavijñāna
Book
The Buddha Within: Tathagatagarbha Doctrine according to the Shentong Interpretation of the Ratnagotravibhaga
Tathagatagarbha—Buddha Nature—is a central concept of Mahayana Buddhism crucial to all the living practice traditions of Tibetan and Zen Buddhism. Its relationship to the concept of emptiness has been a subject of controversy for seven hundred years. Dr. Hookham's work investigates the divergent interpretations of these concepts and the way the TIbetan tradition is resolving them.
In particular she does this with reference to the only surviving Indian commentary on the Tathagatagarbha doctrine, the Ratnagotravibhaga. This text addresses itself directly to the issue of how to relate the doctrine of emptiness (the illusory nature of the world) to that of the truly existing, changeless Absolute (the Buddha Nature).
This is the first work by a Western writer to present an analysis of the Shentong tradition based on previously untranslated sources. The Shentong view rests on meditative experience that is inaccessible to the conceptualizing mind. It is deeply rooted in the sutra tradition of Indian Buddhism and is central to an understanding of the Mahamudra and Dzogchen traditions and Tantric practice among the Kagyupas and Nyingmapas.
(Source: SUNY Press)Hookham, S. K. The Buddha Within: Tathagatagarbha Doctrine according to the Shentong Interpretation of the Ratnagotravibhaga. SUNY Series in Buddhist Studies. Albany: State University of New York Press, 1991.
Hookham, S. K. The Buddha Within: Tathagatagarbha Doctrine according to the Shentong Interpretation of the Ratnagotravibhaga. SUNY Series in Buddhist Studies. Albany: State University of New York Press, 1991.;The Buddha Within: Tathagatagarbha Doctrine according to the Shentong Interpretation of the Ratnagotravibhaga;Kagyu;Ratnagotravibhāga Mahāyānottaratantraśāstra;gzhan stong;'jam mgon kong sprul;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;Mahamudra;Terms;gotra;Shenpen Hookham;The Buddha Within: Tathagatagarbha Doctrine according to the Shentong Interpretation of the Ratnagotravibhaga
Review
The Buddha Within: Tathagatagarbha Doctrine According to the Shentong Interpretation of the Ratnagotravibhāga-Review by Ehrhard
Ehrhard, Franz-Karl. Review of The Buddha within: Tathagatagarbha Doctrine According to the Shentong Interpretation of the Ratnagotravibhaga, by S. K. Hookham. Zeitschrift Der Deutschen Morgenländischen Gesellschaft 144, no. 2 (1994): 415–19.
Ehrhard, Franz-Karl. Review of The Buddha within: Tathagatagarbha Doctrine According to the Shentong Interpretation of the Ratnagotravibhaga, by S. K. Hookham. Zeitschrift Der Deutschen Morgenländischen Gesellschaft 144, no. 2 (1994): 415–19.
Ehrhard, Franz-Karl. Review of The Buddha within: Tathagatagarbha Doctrine According to the Shentong Interpretation of the Ratnagotravibhaga, by S. K. Hookham. Zeitschrift Der Deutschen Morgenländischen Gesellschaft 144, no. 2 (1994): 415–19.;The Buddha Within: Tathagatagarbha Doctrine According to the Shentong Interpretation of the Ratnagotravibhāga-Review by Ehrhard;Rangtong;Zhentong;The doctrine of buddha-nature in Tibetan Buddhism;Ratnagotravibhāga Mahāyānottaratantraśāstra;Franz-Karl Ehrhard; 
Review
The Buddha Within: Tathagatagarbha Doctrine according to the Shentong Interpretation of the Ratnagotravibhaga-Review by Griffiths
This book aims to expound, for both scholars and practitioners of Buddhism, the doctrine of the "emptiness-of-the-other" (shentong, to adopt the author's more-or-less phonetic method of rendering terms in Tibetan; a more formally accurate transcription would be gzhan-stong), a Buddhist tradition of metaphysical reasoning that has its roots in Indian tathāgatagarbha thought and is associated especially with the Kagyu and Nyingma lineages in Tibet. This tradition of reasoning, as the author claims, has been given little attention by Western scholars working on Indo-Tibetan Buddhism; they have focused on the Madhyamaka schools in India and on their Gelug and Sakya inheritors in Tibet, and to a somewhat lesser extent upon Indian Yogācāra. In so far as they have said anything about the Shentong tradition or its Indian precursors, they have tended to dismiss it as heretical or not really Buddhist-often following in this the rhetoric of Gelug polemics. Dr. Hookham's book is therefore a welcome corrective, being, as she claims, "the first book in a Western language to discuss at length the views of Tibetan Shentong writers on the basis of their own works" (p. 5). (Griffiths, Review of The Buddha Within, 317-18)
Read more here . . .
Read more here . . .
Griffiths, Paul J. Review of The Buddha Within: Tathagatagarbha Doctrine According to the Shentong Interpretation of the Ratnagotravibhaga, by S. K. Hookham. Journal of the American Oriental Society 113, no. 2 (1993): 317–19.
Griffiths, Paul J. Review of The Buddha Within: Tathagatagarbha Doctrine According to the Shentong Interpretation of the Ratnagotravibhaga, by S. K. Hookham. Journal of the American Oriental Society 113, no. 2 (1993): 317–19.;The Buddha Within: Tathagatagarbha Doctrine according to the Shentong Interpretation of the Ratnagotravibhaga-Review by Griffiths;Zhentong;The doctrine of buddha-nature in Tibetan Buddhism;Rangtong;Ratnagotravibhāga Mahāyānottaratantraśāstra;Paul J. Griffiths; 
Review
The Buddha Within: Tathagatagarbha Doctrine according to the Shentong Interpretation of the Ratnagotravibhāga-Review by Gimello
Gimello, Robert M. Review of The Buddha Within: Tathagatagarbha Doctrine According to the Shentong Interpretation of the Ratnagotravibhaga, by S. K. Hookham. Journal of Asian Studies 51, no. 3 (1992): 624–26.
Gimello, Robert M. Review of The Buddha Within: Tathagatagarbha Doctrine According to the Shentong Interpretation of the Ratnagotravibhaga, by S. K. Hookham. Journal of Asian Studies 51, no. 3 (1992): 624–26.
Gimello, Robert M. Review of The Buddha Within: Tathagatagarbha Doctrine According to the Shentong Interpretation of the Ratnagotravibhaga, by S. K. Hookham. Journal of Asian Studies 51, no. 3 (1992): 624–26.;The Buddha Within: Tathagatagarbha Doctrine according to the Shentong Interpretation of the Ratnagotravibhāga-Review by Gimello;Zhentong;Doctrine;Jonang;The doctrine of buddha-nature in Tibetan Buddhism;Ratnagotravibhāga Mahāyānottaratantraśāstra;Robert M. Gimello; 
Review
The Buddha Within: Tathagatagarbha Doctrine according to the Shentong Interpretation of the Ratnagotravibhāga-Review by Need
In The Buddha Within, Dr. S. K. Hookham reworks her dissertation (Oxford, 1986) outlining the Shentong'"`UNIQ--ref-00002D25-QINU`"' tradition in Tibet and its view of ultimate reality. "Shentong" (gzhan stong, other-empty) is a term used in Tibet to refer to a view of ultimate reality as a wisdom consciousness empty or free of the illusory phenomena of conditioned existence. Such a view owes heavily to the description of ultimate reality in the Tathāgatagarbha Sūtras and in the tantras. One of the earliest proponents of this view was the Jo-nang-pa scholar, Dolpopa Sherab Gyaltsen (dol-po-pa shes-rab rgyal-mtshan, 1292-1361), whose massive study titled The Mountain Dharma: An Ocean of Definitive Meaning (ri chos nges don rgya mtsho) outlined this doctrine, extensively citing from sūtra and tantra in support of his position. The Shentong position advanced by Dolpopa and later by such figures as the seventh Karmapa (1454-1506), the Sakya scholar, Sakya Chogden (gser-mdog paṇ-chen Śākya mchog-ldan, 1428-1507), and most recently by one of the founders of the Rimay (ris med, nonsectarian) movement of the nineteenth and twentieth centuries,'"`UNIQ--ref-00002D26-QINU`"' Jamgon Kontrol Lodro Thayay ('jam-mgon kong-sprul blo-gros mtha'-yas, 1813-1899), was the object of sustained critique by scholars of other schools-notably those of the Geluk-pa tradition-who advanced what is called a "rangtong" (rang stong, self-empty) view of ultimate reality. These scholars held the ultimate truth to be an existent object of knowledge cognized by a wisdom consciousness. Such an object of a wisdom consciousness is held to be a nonaffirming negative—the absence of the inherent existence of any given phenomena, most importantly the self. Shentong advocates argue that this view of ultimate reality fails to account adequately for the qualities associated with a Buddha's wisdom, although it does account for the nature of illusory phenomena. (Need, "Review of The Buddha Within," 585)
Need, David. Review of The Buddha Within: Tathagatagarbha Doctrine according to the Shentong Interpretation of the Ratnagotravibhaga, by S. K. Hookham." Philosophy East and West 43, no. 3 (1993): 585–88.
Need, David. Review of The Buddha Within: Tathagatagarbha Doctrine according to the Shentong Interpretation of the Ratnagotravibhaga, by S. K. Hookham." Philosophy East and West 43, no. 3 (1993): 585–88.;The Buddha Within: Tathagatagarbha Doctrine according to the Shentong Interpretation of the Ratnagotravibhāga-Review by Need;gzhan stong;tathāgatagarbha;Ratnagotravibhāga Mahāyānottaratantraśāstra;David Need; 
Book
The Buddhist Philosophy of the Middle
Madhyamaka, the "philosophy of the middle," systematized the Buddha's fundamental teaching on no-self with its profound non-essentialist reading of reality. Founded in India by Nāgārjuna in about the second century C.E., Madhyamaka philosophy went on to become the dominant strain of Buddhist thought in Tibet and exerted a profound influence on all the cultures of East Asia. Within the extensive Western scholarship inspired by this school of thought, David Seyfort Ruegg's work is unparalleled in its incisiveness, diligence, and scope. The Buddhist Philosophy of the Middle brings together Ruegg’s greatest essays on Madhyamaka, expert writings which have and will continue to contribute to our progressing understanding of this rich tradition. (Source: Wisdom Publications)
Ruegg, David Seyfort. The Buddhist Philosophy of the Middle: Essays on Indian and Tibetan Madhyamaka. Studies in Indian and Tibetan Buddhism. Boston: Wisdom Publications, 2010.
Ruegg, David Seyfort. The Buddhist Philosophy of the Middle: Essays on Indian and Tibetan Madhyamaka. Studies in Indian and Tibetan Buddhism. Boston: Wisdom Publications, 2010.;The Buddhist Philosophy of the Middle;Madhyamaka;śūnyatā;Ratnagotravibhāga Mahāyānottaratantraśāstra;Dharmadhātustava;Nāgārjuna;Bhāvaviveka;Terminology;Ye shes sde;Jonang;Tsong kha pa;David Seyfort Ruegg;The Buddhist Philosophy of the Middle: Essays on Indian and Tibetan Madhyamaka
Article
The Challenge of Tathāgatagarbha Tradition to Contemporary Political-Economic Discourse
The purpose of this paper is to explore how the tathāgatagarbha tradition might shed light on the current political and economic impasse between the dominant voices in U.S. politics, conservative libertarians and reform liberals. I will begin by describing the two opposing sides and highlighting their implicit anthropologies, their views of human being. I will then lay out the nondual anthropology suggested by a key text in the tathāgatagarbha tradition, the fifth-century CE Ratnagotravibhāga. Finally, I will discuss what guidance this tathāgatagarbha perspective might offer in moving us past the current political and economic impasse.
Brockman, David R. "The Challenge of Tathāgatagarbha Tradition to Contemporary Political-Economic Discourse." Paper presented to the Buddhist Theology Group at the Annual Meeting of the American Academy of Religion, San Francisco, CA, November 2011.
Brockman, David R. "The Challenge of Tathāgatagarbha Tradition to Contemporary Political-Economic Discourse." Paper presented to the Buddhist Theology Group at the Annual Meeting of the American Academy of Religion, San Francisco, CA, November 2011.;The Challenge of Tathāgatagarbha Tradition to Contemporary Political-Economic Discourse;tathāgatagarbha;Ratnagotravibhāga Mahāyānottaratantraśāstra;Contemporary;David R. Brockman; 
Book
The Changeless Nature
Lord Buddha taught the dharma in three main phases of teaching called the three dharmachakras or the three 'turnings of the wheel of dharma'. The first dharmachakra expounded the 'Four Truths of the Realised', the 'Eightfold Path of the Realised' and other fundamental principles, thereby making clear what suffering is, what causes such suffering, what really constitutes a definitive end (cessation) to suffering and what the means are for achieving this definitive end. The teachings given in this first phase are the easiest to understand.
The second dharmachakra, also referred to as the 'middle turning' or the 'dharmachakra of no-characteristics', demonstrated the illusory nature of everything and placed the teachings of the first dharmachakra in a much less concrete perspective; suffering was no longer something to be doted with existential reality and the fundamental statements of voidness (śūnyatā) - 'form not existing', 'sound not existing' etc. - were postulated to show the void nature of everything. In the third dharmachakra the 'true nature' of everything was explained - not just voidness, in the sense of complete absence or
negation, but a void nature, resplendent with all qualities, naturally present, which is the essence of all beings; their buddha-nature. Since this is the very nature of all beings then by working on it anyone of them can reveal the enlightened wisdom that is inherent to that
nature.
The subject matter of these three dharmachakras was commented upon and cross-referenced in the many treatises (śāstra) composed by
buddhist scholars after the Buddha's parinirvāṇa. Maitreya composed five encyclopaedic śāstra of which this Mahāyāna Uttara Tantra Śāstra is one. Its teachings are those of the third dharmachakra. Many commentaries have been written for Maitreya's text, transmitted into
Holmes, Ken, and Katia Holmes, trans. The Changeless Nature: The Mahāyānottaratantraśāstra. 2nd ed. By Arya Maitreya and Acarya Asanga. Eskdalemuir, Dumfriesshire, Scotland: Karma Kagyu Trust, 1985. https://archive.org/details/mahayanottaratantrasastrathechangelessnaturebykenandkatiaholmes_202003_994_R/page/n1/mode/2up.
Holmes, Ken, and Katia Holmes, trans. The Changeless Nature: The Mahāyānottaratantraśāstra. 2nd ed. By Arya Maitreya and Acarya Asanga. Eskdalemuir, Dumfriesshire, Scotland: Karma Kagyu Trust, 1985. https://archive.org/details/mahayanottaratantrasastrathechangelessnaturebykenandkatiaholmes_202003_994_R/page/n1/mode/2up.;The Changeless Nature;Ratnagotravibhāga Mahāyānottaratantraśāstra;Kagyu;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;Katia Holmes;Ken Holmes;The Changeless Nature: The Mahāyānottaratantraśāstra;Maitreya;Asaṅga
Article
The Clarity Aspect
When the Buddha taught that all beings have buddhanature, says Dzongsar Khyentse Rinpoche, he wasn’t contradicting the teachings on emptiness—he was clarifying them.
Khyentse, Dzongsar. "The Clarity Aspect." Buddhadharma: The Practitioner's Quarterly, June 17, 2017.
Khyentse, Dzongsar. "The Clarity Aspect." Buddhadharma: The Practitioner's Quarterly, June 17, 2017.;The Clarity Aspect;Defining buddha-nature;Metaphors for buddha-nature;Disclosure model;Ratnagotravibhāga Mahāyānottaratantraśāstra;pratītyasamutpāda;Contemporary;Dzongsar Jamyang Khyentse Rinpoche;རྫོང་གསར་མཁྱེན་བརྩེ་;rdzong gsar mkhyen brtse; 
Article
The Dalai Lama on "Uttaratantra" and Buddha-Nature: Day One
Dalai Lama, 14th. "The Dalai Lama on 'Uttaratantra' and Buddha-Nature: Day One." 2 pts. Transcription of a Seminar, Bodh Gaya, India, January 1982. Translated by Alexander Berzin. Study Buddhism by Berzin Archives. Revised January 2008. https://studybuddhism.com/en/advanced-studies/lam-rim/buddha-nature/the-dalai-lama-on-uttaratantra-buddha-nature-day-one.
Dalai Lama, 14th. "The Dalai Lama on 'Uttaratantra' and Buddha-Nature: Day One." 2 pts. Transcription of a Seminar, Bodh Gaya, India, January 1982. Translated by Alexander Berzin. Study Buddhism by Berzin Archives. Revised January 2008. https://studybuddhism.com/en/advanced-studies/lam-rim/buddha-nature/the-dalai-lama-on-uttaratantra-buddha-nature-day-one.
Dalai Lama, 14th. "The Dalai Lama on 'Uttaratantra' and Buddha-Nature: Day One." 2 pts. Transcription of a Seminar, Bodh Gaya, India, January 1982. Translated by Alexander Berzin. Study Buddhism by Berzin Archives. Revised January 2008. https://studybuddhism.com/en/advanced-studies/lam-rim/buddha-nature/the-dalai-lama-on-uttaratantra-buddha-nature-day-one.;The Dalai Lama on "Uttaratantra" and Buddha-Nature: Day One;Ratnagotravibhāga Mahāyānottaratantraśāstra;Uttaratantra;The Fourteenth Dalai Lama Tenzin Gyatso;བསྟན་འཛིན་རྒྱ་མཚོ་;bstan 'dzin rgya mtsho; 
Article
The Meanings of the Term "Gotra" and the Textual History of the "Ratnagotravibhāga"
No abstract given. Here are the first relevant paragraphs:
The word gotra is frequently used in the literature of Mahāyāna Buddhism to denote categories of persons classified according to their psychological, intellectual, and spiritual types. The chief types usually mentioned in this kind of classification are the Auditors making up the śrāvaka-gotra, the Individual Buddhas making up the pratyehabuddha-gotra, and the Bodhisattvas making up the bodhisattva-gotra.[2] In the Saṃdhinirmocanasūtra these three types constitute altogether different gotras, which thus coincide with the three separate Vehicles (yāna) as recognized by the Yogācārin/Vijñaptimātratā, school.[3] To these three some sources add the further category of the undetermined (aniyatagotra), which is made up of persons not yet definitively attached to one of the three preceding classes; and the non-gotra (agotra), that is the category made up of persons who cannot be assigned to any spiritual class.[4] Each of the first three categories is thus comprised of persons capable of achieving a particular kind of maturity and spiritual perfection in accordance with their specific type or class, the Auditor then attaining the Awakening (bodhi) characteristic of the Śrāvaka and so on.[5] Especially remarkable in this connexion, and somewhat anomalous as a gotra, is the non-gotra, i.e. that category of persons who seem to have been considered, at least by certain Yogācārin authorities, as spiritual ‘outcastes’ lacking the capacity for attaining spiritual perfection or Awakening of any kind; since they therefore achieve neither bodhi nor nirvāṇa, they represent the same type as the icchantikas to the extent that the latter also are considered to lack this capacity.[6]
The three gotras mentioned first together with the aniyatagotra and the agotra are discussed chiefly in the Śāstras of the Yogācārins[7] and in the commentaries on the Abhisamayālaṃkāra.[8]
In addition, the gotra functions so to speak as a spiritual or psychological 'gene' determining the classification of living beings into the above-mentioned categories, which may be either absolutely or temporarily different according to whether one accepts the theory that the three Vehicles (yāna) are ultimately and absolutely separate because they lead to the three quite different kinds of Awakening of the Śrāvaka, Pratyekabuddha, and Bodhisattva—namely the extreme triyāna doctrine-or, on the contrary, the theory that the Vehicles are ultimately one because all sentient beings are finally to attain Awakening and buddhahood which are essentially one—in other words the characterized Mādhyamika version of the ekayāna theory.[9]
The word gotra is frequently used in the literature of Mahāyāna Buddhism to denote categories of persons classified according to their psychological, intellectual, and spiritual types. The chief types usually mentioned in this kind of classification are the Auditors making up the śrāvaka-gotra, the Individual Buddhas making up the pratyehabuddha-gotra, and the Bodhisattvas making up the bodhisattva-gotra.[2] In the Saṃdhinirmocanasūtra these three types constitute altogether different gotras, which thus coincide with the three separate Vehicles (yāna) as recognized by the Yogācārin/Vijñaptimātratā, school.[3] To these three some sources add the further category of the undetermined (aniyatagotra), which is made up of persons not yet definitively attached to one of the three preceding classes; and the non-gotra (agotra), that is the category made up of persons who cannot be assigned to any spiritual class.[4] Each of the first three categories is thus comprised of persons capable of achieving a particular kind of maturity and spiritual perfection in accordance with their specific type or class, the Auditor then attaining the Awakening (bodhi) characteristic of the Śrāvaka and so on.[5] Especially remarkable in this connexion, and somewhat anomalous as a gotra, is the non-gotra, i.e. that category of persons who seem to have been considered, at least by certain Yogācārin authorities, as spiritual ‘outcastes’ lacking the capacity for attaining spiritual perfection or Awakening of any kind; since they therefore achieve neither bodhi nor nirvāṇa, they represent the same type as the icchantikas to the extent that the latter also are considered to lack this capacity.[6]
The three gotras mentioned first together with the aniyatagotra and the agotra are discussed chiefly in the Śāstras of the Yogācārins[7] and in the commentaries on the Abhisamayālaṃkāra.[8]
In addition, the gotra functions so to speak as a spiritual or psychological 'gene' determining the classification of living beings into the above-mentioned categories, which may be either absolutely or temporarily different according to whether one accepts the theory that the three Vehicles (yāna) are ultimately and absolutely separate because they lead to the three quite different kinds of Awakening of the Śrāvaka, Pratyekabuddha, and Bodhisattva—namely the extreme triyāna doctrine-or, on the contrary, the theory that the Vehicles are ultimately one because all sentient beings are finally to attain Awakening and buddhahood which are essentially one—in other words the characterized Mādhyamika version of the ekayāna theory.[9]
Notes
- (Note 1 belongs to title): A shortened version of this paper was read before the Indological section of the twenty-ninth International Congress of Orientalists in Paris in July 1973.
The following abbreviations are used.
IBK Indogaku-Bukkyōgaku Kenkyū.
MSA Mahāyānasūtrālaṃkāra (ed. Lévi).
RGV Ratnagotravibhāga (Sanskrit text ed. E. H. Johnston).
RGVV Ratnagotravibhāgavyākhyā (Sanskrit text ed. E. H. Johnston).
TGS Tathāgatagarbhasūtra (Tibetan translation in the lHa-sa ed. of the bKa'-'gyur).
Théorie D. Seyfort Ruegg, La théorie du tathāgatagarbha et du gotra (Publications de l'École Française d'Extreme-Orient, LXX, Paris, 1969). - v. Laṅkāvatārasūtra, ed. Nanjō, 2, pp. 63-6, and the other sources quoted in Ruegg, Théorie, 74 f.
- Saṃdhinirmocanasūtra 7.15, 24; cf. Théorie, 73-4.
- Laṅkāvatārasūtra 2, p. 63.
- v. Laṅkāvatārasūtra 2, pp. 63-5; MSABh. 3.2.
- Laṅkāvatārasūtra 2, pp. 65-6; MSABh. 3.11: aparinirvāṇadharmaka. There are two categories of persons not attaining nirvāṇa, those who do not attain it for a certain length of time (tatkālāparinirvāṇadharman) and those who never do so (atyantāparinirvāṇadharman). The theory that some persons are destined never to attain nirvāṇa and buddhahood is considered characteristic of the Yogācārin school, which does not admit the doctrine of universal buddhahood implied by the usual interpretation of the ekayāna theory (see Saṃdhinirmocanasūtra 7.24) and the theory of the tathāgatagarbha present in all sentient beings. (MSA 9.37 does not, it seems, refer to the fully developed tathāgatagarbha theory which is based on three factors—the irradiation of the dharmakāya, the non-differentiation of the tathatā, and the presence of the gotra [see RGV 1.27 f.]—and concerns only the non-differentiation of the tathatā, and the tathāgatatva, which all beings possess as their embryonic essence. Cf. below, n. 50.)
The agotra doctrine to the extent that it assumes a class of spiritual 'outcastes' being evidently incompatible with the tathāgatagarbha theory, the question arises as to the significance of the allusion to persons without a gotra in RGV 1.41. The reference there seems to be to a hypothetical case (opposed to the author's own view expressed before in RGV 1.40-41c), which is not, however, admitted by the author; and the revised reading of pāda 1.41d agotrāṇāṃ na tad yataḥ (cf. L. Schmithausen, WZKS, xv, 1971, 145) 'since this is not so for those without gotra ' makes this interpretation easier (see p. 346). Indeed, according to RGVV 1.41, any allusion to an icchantika who does not attain nirvāṇa is to be interpreted as referring to a certain interval of time (kālāntarābhiprāya) only, and not to a permanent incapacity. On the icchantika cf. D. S. Ruegg, Le traité du tathāgatagarbha de Bu ston Rin chen grub, Paris, 1973, p. 12, n. 1. The aparinirvāṇagotra is also mentioned in RGVV 1.32-3, 1.38, and 1.41, and the aparinirvāṇadharman in 1.41. - cf. MSA, ch. 3; Madhyāntavibhāgabhāṣya and ºṭīkā, 2.1, 4.15-16.
- cf. Théorie, 123 f.
- v. Théorie, 177 f.; MSA 11.53-9; Madhyāntavibhāgaṭīkā 3.1a, 22. On the equivalence of nirvāṇa and buddhahood, see RGV 1.87.
Ruegg, David Seyfort. "The Meanings of the Term Gotra and the Textual History of the Ratnagotravibhāga." Bulletin of the School of Oriental and African Studies 39, no. 2 (1976): 341–63.
Ruegg, David Seyfort. "The Meanings of the Term Gotra and the Textual History of the Ratnagotravibhāga." Bulletin of the School of Oriental and African Studies 39, no. 2 (1976): 341–63.;The Meanings of the Term "Gotra" and the Textual History of the "Ratnagotravibhāga";Terminology;gotra;Textual study;Ratnagotravibhāga Mahāyānottaratantraśāstra;David Seyfort Ruegg; 
Article
The Original Ratnagotravibhāga and Its Yogāçāra Interpretation as Possible Indian Precedents of Gzhan stong ("Empti-ness of Other")
In his pioneering study of the Ratnagotravibhāga (RGV) TAKASAKI Jikido showed that the standard Indian treatise on tathāgatagarbha consists of different layers and reduced it to what he considered to be the original Ratnagotravibhāga by excluding later strands of the text.'"`UNIQ--ref-0000021B-QINU`"' Schmithausen continued this "textual archaeology," which left us with an original text of fifteen verses only.'"`UNIQ--ref-0000021C-QINU`"' While these Ratnagotravibhāga verses (which in the following I shall refer to as "the original" version) support the idea of an already fully developed "buddha-element" (buddhadhātu}'"`UNIQ--ref-0000021D-QINU`"' in sentient beings, the final (standard) version of the Ratnagotravibhāga and its vyākhyā exhibit a systematic Yogāçāra interpretation of the original tathāgatagarbha theory. The original and final Ratnagotravibhāga represent the prototypes of at least two different gzhan stong interpretations, which mainly differ in whether they restrict or not the basis of emptiness to an unchanging perfect nature. (Mathes, "The Original Ratnagotravibhāga," 119)
Mathes, Klaus-Dieter. "The Original Ratnagotravibhāga and Its Yogāçāra Interpretation as Possible Indian Precedents of Gzhan stong ('Empti[ness] of Other')." Hōrin 18 (2015): 119–40.
Mathes, Klaus-Dieter. "The Original Ratnagotravibhāga and Its Yogāçāra Interpretation as Possible Indian Precedents of Gzhan stong ('Empti[ness] of Other')." Hōrin 18 (2015): 119–40.;The Original Ratnagotravibhāga and Its Yogāçāra Interpretation as Possible Indian Precedents of Gzhan stong ("Empti-ness of Other");Ratnagotravibhāga Mahāyānottaratantraśāstra;Yogācāra;gzhan stong;tathāgatagarbha;Klaus-Dieter Mathes; 
Book
The Philosophy of Buddhism
The translation of Erich Frauwallner's Die Philosophie des Buddhismus, first published in 1956, opens up a classic introduction to Buddhist thought to a broader English language readership. The book covers the period of early canonical literature with examples of its philosophically relevant ideas, followed by the principal philosophical concepts of systematic Sravakayana Buddhism. In the main part of the book, Frauwallner presents the first survey of the development of the philosophical systems of Mahayana Buddhism. He was well aware of the limitations in presenting only the Buddhist philosophy of the "classical", i.e., the systematic period, and does not seem to have been ready to add the philosophically creative new postsystematic tradition of Buddhist epistemology and logic, a major subject of his subsequent years of research.
Frauwallner's way of translating was straightforward: to remain as close as possible to the original text while presenting it in a clear and readable way in order to convey an accurate impression of its meaning. For technical terms in the source materials he maintained a single translation even when various meanings were suggested. For clarity regarding such variations of meaning he relied on the context and his explanation.
The same approach was taken by the translator of the present book. Although his translation attempts to be faithful to the 1994 edition of Die Philosophie des Buddhismus, he inserted helpful additional headlines into the text and considerably enlarged the index. All other additions by the translator are given within square brackets. Besides this, he created an Appendix, which contains one of Frauwallner's more important articles "Amalavijnana and Alayavijnana" (1951) to complement the long Yogacara section of the book, a bibliography of selective publications after 1969. The URLs for many of the source materials were also conveniently provided. (Source: Motilal Banarsidass)Frauwallner, Erich. The Philosophy of Buddhism (Die Philosophie des Buddhismus). Translated by Gelong Lodrö Sangpo with the assistance of Jigme Sheldrön, under the supervision of Ernst Steinkellner. Delhi: Motilal Banarsidass, 2010. Originally published 1956 by Akademie Verlag as Die Philosophie des Buddhismus (Berlin).
Frauwallner, Erich. The Philosophy of Buddhism (Die Philosophie des Buddhismus). Translated by Gelong Lodrö Sangpo with the assistance of Jigme Sheldrön, under the supervision of Ernst Steinkellner. Delhi: Motilal Banarsidass, 2010. Originally published 1956 by Akademie Verlag as Die Philosophie des Buddhismus (Berlin).;The Philosophy of Buddhism;*Amalavijñāna;ālayavijñāna;Yogācāra;Bhāvaviveka;Asaṅga;pratītyasamutpāda;anātman;Madhyamaka;Nāgārjuna;svabhāva;śūnyatā;Candrakīrti;Sāramati;Ratnagotravibhāga Mahāyānottaratantraśāstra;Saṃdhinirmocanasūtra;byams chos sde lnga;Vasubandhu;Sthiramati;Xuanzang;Erich Frauwallner; Lodrö Sangpo;The Philosophy of Buddhism (Die Philosophie des Buddhismus);Frauwallner, E.
Interview
The Purpose of the Buddha-Nature Teachings by Anne Burchardi: Conversations on Buddha-Nature
Burchardi, Anne. "The Purpose of the Buddha-Nature Teachings." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, December 18, 2021. Video, 1:06:43. https://www.youtube.com/watch?v=VmSkPtq3nRg.
Burchardi, Anne. "The Purpose of the Buddha-Nature Teachings." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, December 18, 2021. Video, 1:06:43. https://www.youtube.com/watch?v=VmSkPtq3nRg.
Burchardi, Anne. "The Purpose of the Buddha-Nature Teachings." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, December 18, 2021. Video, 1:06:43. https://www.youtube.com/watch?v=VmSkPtq3nRg.;The Purpose of the Buddha-Nature Teachings by Anne Burchardi: Conversations on Buddha-Nature;Metaphors for buddha-nature;Provisional or definitive;Uttaratantra;Dhāraṇīśvararājasūtra;Ratnagotravibhāga Mahāyānottaratantraśāstra
Book
The Ratnagotravibhāga Mahāyānottaratantraśāstra (Johnston 1950)
Till quite recently nothing more was known of the text edited in this volume than that, under the title of Uttaratantra, was included among the five chief works of Asaṅga by Tibetan tradition, which reported it to represent the Mādhyamika aspect of his teaching. In 1931 however a complete translation of it from Tibetan into English was published by E. Obermiller in Vol. IX, parts ii, iii and iv, of Acta Orientalia, under the title "The Sublime Science of the Great Vehicle to Salvation, being a Manual of Buddhist Monism, the work of Ārya Maitreya with a Commentary by Āryāsaṅga". A few years later Prof. Bailey discovered among the Central Asian finds a Śaka transliteration of a number of Sanskrit verses, among which I identified the first verse of chapter i and the opening verses of chapter iii.[1] The MS. gave the name of the work as Ratnagotravibhāga, thereby enabling me to adduce Chinese tradition about its authorship[2]. This tradition and the contents of the few verses thus restored caused me to doubt whether the treatise was really by Asaṅga at all and whether Obermiller had not in certain respects misrepresented its doctrinal tendencies by following modern Tibetan exegesis, which naturally endeavours to support the ascription to Asaṅga by reading his known views into the text. But while this paper was in the press, the Rev. Rāhula Sāṁkṛtyāyana published the first list of Sanskrit MSS. found by him in Tibet. These discoveries, whose importance for Buddhist learning can hardly be exaggerated, included according to him three MSS. of the Uttaratantra[1], and, as the work I had done on it had convinced me of its great value in filling a gap in our knowledge of Mahāyana developments, I asked the Bihar and Orissa Research Society for permission to edit it, a request which was most generously granted. Owing to the defectiveness of the original photographs and the necessity of obtaining new ones on a later expedition, there was some delay in undertaking the work, and the war has further postponed preparation and publication of the text.
Notes
1. Bull. LSOS, VIII, pp. 77-89. My reconstruction was only partially successful, the transliteration being imperfect and leaving much to guesswork.
2. The full name is shown by the MSS. as well as by the Tibetan and Chinese translations to be Ratnagotravibhāga Mahāyānottaratantraśāstra; the second part is merely descriptive of the scope of the work, and the first, being the proper title, is used throughout hereafter in place of the hitherto accepted Uttaratantra.
Johnston, E. H., ed. The Ratnagotravibhāga Mahāyānanottaratantraśāstra. Seen through the press and furnished with indexes by T. Chowdhury. Patna: Bihar Research Society, 1950.
Johnston, E. H., ed. The Ratnagotravibhāga Mahāyānanottaratantraśāstra. Seen through the press and furnished with indexes by T. Chowdhury. Patna: Bihar Research Society, 1950.;The Ratnagotravibhāga Mahāyānottaratantraśāstra (Johnston 1950);Ratnagotravibhāga Mahāyānottaratantraśāstra;tathāgatagarbha;The Ratnagotravibhāga Mahāyānanottaratantraśāstra
Book
The Sublime Continuum and Its Explanatory Commentary
The original Sublime Continuum Explanatory Commentary was written by Noble Asaṅga to explain the verses by the bodhisattva Maitreyanātha around the 4th CE century in North India. Here it is introduced and presented in an original translation from Sanskrit and Tibetan, with the translation of an extensive Tibetan Supercommentary by Gyaltsap Darma Rinchen (1364–1432 CE), whose work is considered to follow the view of his teacher, Tsong Khapa (1357–1419 CE).
Contemporary scholars have widely mis-understood the Buddhist Centrist teaching of emptiness, or selflessness, as either a form of nihilism or a radical skepticism. Yet Buddhist philosophers from Nāgārjuna on have shown that the negation of intrinsic reality affirms the supreme value of relative realities if accurately understood. Gyaltsap Darma Rinchen, in his Supercommentary, elucidates a highly positive theory of the “buddha-nature,” showing how the wisdom of emptiness empowers the compassionate life of the enlightened, as it is touched by its oneness with the truth body of all buddhas. With his clear study of Gyaltsap’s insight and his original English translation, Bo Jiang, Ph.D. completes his historic project of studying and presenting these works from Sanskrit and Tibetan both in Chinese and, now, English translations, in linked publications.
Jiang, Bo, trans. The Sublime Continuum and Its Explanatory Commentary. By Maitreyanātha and Noble Asaṅga. With The Sublime Continuum Supercommentary by Gyaltsap Darma Rinchen. Treasury of the Buddhist Sciences. New York: American Institute of Buddhist Studies, Columbia University Center for Buddhist Studies, and Tibet House US, 2017.
Jiang, Bo, trans. The Sublime Continuum and Its Explanatory Commentary. By Maitreyanātha and Noble Asaṅga. With The Sublime Continuum Supercommentary by Gyaltsap Darma Rinchen. Treasury of the Buddhist Sciences. New York: American Institute of Buddhist Studies, Columbia University Center for Buddhist Studies, and Tibet House US, 2017.;The Sublime Continuum and Its Explanatory Commentary;Ratnagotravibhāga Mahāyānottaratantraśāstra;Rangtong;Geluk;Rgyal tshab rje dar ma rin chen;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;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;Marty Bo Jiang;The Sublime Continuum and Its Explanatory Commentary by Maitreyanātha and Noble Asaṅga with The Sublime Continuum Supercommentary by Gyaltsap Darma Rinchen;Maitreya;Asaṅga;Rgyal tshab rje dar ma rin chen
Article
The Sublime Science of the Great Vehicle to Salvation, Being a Manual of Buddhist Monism: The Work of Ārya Maitreya with a Commentary by Āryāsanga
According to the Tibetan tradition, the foundation of all the exegetical literature connected with the Buddhist Scripture of the latest and, partly, of the intermediate period'"`UNIQ--ref-00002D8E-QINU`"' is contained in the 5 treatises ascribed to the Bodhisattva Maitreya. These are:—
1) The Sūtrālaṁkāra,'"`UNIQ--ref-00002D8F-QINU`"'
2) " Madhyānta-vibhanga,'"`UNIQ--ref-00002D90-QINU`"'
3) " Dharma-dharmatā-vibhanga'"`UNIQ--ref-00002D91-QINU`"'
4) " Abhisamayālaṁkāra,'"`UNIQ--ref-00002D92-QINU`"' and
5) " Uttaratantra.'"`UNIQ--ref-00002D93-QINU`"'
Of these 5 treatises the original Sanskrit text of the Sutrālaṁkāra has been edited by Prof. Sylvain Levi, who has likewise given a French translation of it. The Sanskrit text of the Abhisamayālaṁkāra and its Tibetan translation have been recently edited by Prof. Th. Stcherbatsky and by myself in the Bibliotheca Buddhica and will be followed by an analysis of the 8 subjects and the 70 topics which form its contents. The 3 other works have not, till now, met with the full appreciation of European scholars. The reason perhaps is that we possess only their Tibetan translations in the Tangyur (MDO XLIV), the original Sanskrit texts having not, up to this time, been discovered. An investigation of this branch of Buddhist literature according to the Tibetan sources enables us to ascertain the exclusive importance of the said 3 treatises as containing, in a very pregnant form, the idealistic and monistic teachings of later Buddhism. In particular the Tibetan works draw our attention to the Uttaratantra, the translation and analysis of which forms the subject-matter of the present work. It is indeed the most interesting of the three, if not of all the five, being the exposition of the most developed monistic and pantheistic teachings of the later Buddhists and of the special theory of the Essence of Buddhahood,'"`UNIQ--ref-00002D94-QINU`"' the fundamental element'"`UNIQ--ref-00002D95-QINU`"' of the Absolute, as existing in all living beings. (Obermiller, introduction, 81–82)
Obermiller, Eugène, trans. "The Sublime Science of the Great Vehicle to Salvation, Being a Manual of Buddhist Monism: The Work of Ārya Maitreya with a Commentary by Āryāsanga." Acta Orientalia 9 (1931): 81–306.
Obermiller, Eugène, trans. "The Sublime Science of the Great Vehicle to Salvation, Being a Manual of Buddhist Monism: The Work of Ārya Maitreya with a Commentary by Āryāsanga." Acta Orientalia 9 (1931): 81–306.;The Sublime Science of the Great Vehicle to Salvation, Being a Manual of Buddhist Monism: The Work of Ārya Maitreya with a Commentary by Āryāsanga;Ratnagotravibhāga Mahāyānottaratantraśāstra;Asaṅga;ཐོགས་མེད་;thogs med;slob dpon thogs med;སློབ་དཔོན་ཐོགས་མེད་;Āryāsaṅga; 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;Eugène Obermiller
Article
The Tathagata Essence
According to Don Handrick, who uses this translation in his teachings on the Uttaratantra, this is a "rather wordy" translation of the first chapter of the Uttaratantraśāstra, made so due to the heavy use of parenthetical information derived from various commentaries on the text that the translators use to explicate the root verses. The work is a draft compilation and is not for general distribution. Permission has been granted for use in FPMT (Foundation for the Preservation of the Mahayana Tradition) Basic Programs.
Hopkins, Jeffrey, and Joe B. Wilson, trans. "The Tathagata Essence." Chapter 1 of the Great Vehicle Treatise on the Sublime Continuum Differentiating the Lineage of the Three Jewels (mahayanottaratantra-ratnagotravibhanga). 2nd ed. By Maitreya. With amplification by Mipam Gyatso (mi pham rgya mtsho, 1846–1912). Unpublished manuscript, January 2007. Pdf file.
Hopkins, Jeffrey, and Joe B. Wilson, trans. "The Tathagata Essence." Chapter 1 of the Great Vehicle Treatise on the Sublime Continuum Differentiating the Lineage of the Three Jewels (mahayanottaratantra-ratnagotravibhanga). 2nd ed. By Maitreya. With amplification by Mipam Gyatso (mi pham rgya mtsho, 1846–1912). Unpublished manuscript, January 2007. Pdf file.;The Tathagata Essence;Ratnagotravibhāga Mahāyānottaratantraśāstra;tathāgatagarbha;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
Article
The Tathāgatôtpattisaṃbhava-nirdeśa of the Avataṃsaka and the Ratnagotravibhāga, with Special Reference to the Term Tathāgata-gotra-saṃbhava
No abstract given. Here is the first relevant paragraph:
The point now I am going to express here is the discovery of the use of a compound noun ' tathāgata-gotra-saṃbhava ' in the Ratnagotravibhāga (Uttaratantra), which seems to be the Sanskrit original for '如來性起', one of the important terms in the philosophy of the Hua-yen (華嚴) Sect of Chinese Buddhism, but is actually not found in the Avataṃsaka, the basic scripture for that sect. (Takasaki, para. 1, 48)
Takasaki, Jikido. "The Tathāgatôtpattisaṃbhava-nirdeśa of the Avataṃsaka and the Ratnagotravibhāga: With Special Reference to the Term ' Tathāgata-gotra-saṃbhava ' (如來 性起)." Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 7, no. 1 (1958): 48–53. https://www.jstage.jst.go.jp/article/ibk1952/7/1/7_1_348/_pdf/-char/en.
Takasaki, Jikido. "The Tathāgatôtpattisaṃbhava-nirdeśa of the Avataṃsaka and the Ratnagotravibhāga: With Special Reference to the Term ' Tathāgata-gotra-saṃbhava ' (如來 性起)." Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 7, no. 1 (1958): 48–53. https://www.jstage.jst.go.jp/article/ibk1952/7/1/7_1_348/_pdf/-char/en.;The Tathāgatôtpattisaṃbhava-nirdeśa of the Avataṃsaka and the Ratnagotravibhāga, with Special Reference to the Term Tathāgata-gotra-saṃbhava;Ratnagotravibhāga Mahāyānottaratantraśāstra;Terminology;Textual study;Jikido Takasaki; 
Book
The Uttara Tantra: A Treatise on Buddha Nature
The Uttar Tantra like many other texts of the time was written in very terse, compact language with extremely deep and subtle references which makes the text accessible to only an extremely erudite scholar. This book follows an oral tradition used by lamas for the last ten centuries which meant that every point was numbered, placed in a category, stated, restated, emphasized, and then summarized. Thrangu Rinpoche spent several months giving a line by line commentary on this Uttar Tantra. Had the transcript simply been typeset, the commentary would have been about 700 pages long and would have been very difficult to follow. So with the help of chapters, headings, and extensive elimination of repetition and categorization, the Uttar Tantra was brought down to a manageable size which could be easily read by Westerners. A glossary and appendix of Tibetan terms were also added for the reader not familiar with Buddhist terms. A commentary have also been made so that the reader could read it without having to refer to the root text. The result is quite extraordinary. We have a complete rendering of an intact text of the period by someone who not only has studied it for a lifetime, but who has done the same meditative practices that Asaṅga did to reach the realization described in the text. ln addition to this we have Thrangu Rinpoche’s line by line exposition explaining every word of the text. The covering of a text with this precision with the guide of Kongtrul's shastra which has to be one of the greatest commentaries on any religious text of this period is something which has been available to only a few rare individuals living over the past centuries in monasteries in Tibet. (Source: Exotic India)
Thrangu Rinpoche. The Uttara Tantra: A Treatise on Buddha Nature; A Commentary on The Uttara Tantra Ṣāstra of Asaṅga. Translated by Ken Holmes and Katia Holmes. Bibliotheca Indo-Buddhica Series 131. Delhi: Sri Satguru Publications, 1994. https://archive.org/details/uttaratantraatreatiseonbuddhanaturecommentaryofasangathrangukhenchenrinpochesatguru_202003_3_y/mode/2up.
Thrangu Rinpoche. The Uttara Tantra: A Treatise on Buddha Nature;A Commentary on The Uttara Tantra Ṣāstra of Asaṅga. Translated by Ken Holmes and Katia Holmes. Bibliotheca Indo-Buddhica Series 131. Delhi: Sri Satguru Publications, 1994. https://archive.org/details/uttaratantraatreatiseonbuddhanaturecommentaryofasangathrangukhenchenrinpochesatguru_202003_3_y/mode/2up.;The Uttara Tantra: A Treatise on Buddha Nature;Ratnagotravibhāga Mahāyānottaratantraśāstra;Contemporary;Asaṅga;ཐོགས་མེད་;thogs med;slob dpon thogs med;སློབ་དཔོན་ཐོགས་མེད་;Āryāsaṅga; Thrangu Rinpoche;ཁྲ་འགུ་རིན་པོ་ཆེ་;Khra 'gu rin po che;Karma blo gros chos dpal bzang po;Khra 'gu sprul sku, 9th;Karma-blo-gros-chos-dpal-bzaṅ-po, Khra-'gu sPrul-sku IX;Khra-'gu sPrul-sku IX;Khra 'gu sprul sku 09;Trangu Rinpoche;Very Venerable Ninth Khenchen Thrangu Tulku, Karma Lodrö Lungrik Maway Senge;Khenchen Thrangu Rinpoche;Ken Holmes;Katia Holmes;The Uttara Tantra: A Treatise on Buddha Nature;A Commentary on The Uttara Tantra Ṣāstra of Asaṅga;Thrangu Rinpoche
Review
The Uttaratantra in the Land of Snows-Review by Sur
No abstract given. Here are the first relevant paragraphs:
Philosophical discourse on Buddhist soteriology––theoretically coherent ways of talking, writing, and thinking about how to transcend suffering––is structured around the metaphor of “the path” on which a person may move along a spiritual trajectory that is, in the end, removed from the otherwise unavoidable suffering of conditioned existence. Within the Mahāyāna tradition of Buddhism, “practicing the Buddhist path” means changing from an ordinary person naturally mired in suffering into an enlightened buddha, a being composed of perfect wisdom and compassion. At the heart of this idea is a paradox playing an important role in Buddhist intellectual history: if an ordinary being is conditioned by nature, and this conditioning constitutes a state of suffering, how is it that this conditioned state of bondage can transform into the unconditioned state of freedom and enlightenment of a buddha? Resolving the apparent contradiction at the heart of this essential Buddhist teaching is “buddha-nature,” a term used to describe the basic potential said to be inherent within all beings. It is our buddha-nature, then, that makes it possible to be transformed by the path from an ordinary person into an enlightened buddha.
Philosophical discourse on Buddhist soteriology––theoretically coherent ways of talking, writing, and thinking about how to transcend suffering––is structured around the metaphor of “the path” on which a person may move along a spiritual trajectory that is, in the end, removed from the otherwise unavoidable suffering of conditioned existence. Within the Mahāyāna tradition of Buddhism, “practicing the Buddhist path” means changing from an ordinary person naturally mired in suffering into an enlightened buddha, a being composed of perfect wisdom and compassion. At the heart of this idea is a paradox playing an important role in Buddhist intellectual history: if an ordinary being is conditioned by nature, and this conditioning constitutes a state of suffering, how is it that this conditioned state of bondage can transform into the unconditioned state of freedom and enlightenment of a buddha? Resolving the apparent contradiction at the heart of this essential Buddhist teaching is “buddha-nature,” a term used to describe the basic potential said to be inherent within all beings. It is our buddha-nature, then, that makes it possible to be transformed by the path from an ordinary person into an enlightened buddha.
Within Buddhist intellectual culture, philosophers have made good use of the ambiguities connected the concept of buddha-nature to foster one of the most important sites of philosophical discourse within the Buddhist religion. The premium on rational coherence in Buddhist philosophy means interested theorists must consider whether, and to what degree, over-emphasis on the distinction between the unenlightened being and the enlightened buddha evinces a unbridgeable gap; or whether over-emphasis on the immanence of enlightenment within an ordinary being—often spoken of in genealogical or genetic terms––collapses the foundational path/fruition distinction thus rendering the notion of the path meaningless. These issues have been central to Mahāyāna for more than one thousand years; and they form the backdrop to Tsering Wangchuk’s recently published study of the Tibetan reception and interpretation of one seminal Indian Mahāyāna Buddhist treatise on the topic, The Uttaratantra in the Land of Snows: Tibetan Thinkers Debate the Centrality of the Buddha-Nature Treatise.
Read more here . . .Sur, Dominic. Review of The Uttaratantra in the Land of Snows: Tibetan Thinkers Debate the Centrality of the Buddha-Nature Treatise, by Tsering Wangchuk. Reading Religion, August 9, 2017. http://readingreligion.org/books/uttaratantra-land-snows.
Sur, Dominic. Review of The Uttaratantra in the Land of Snows: Tibetan Thinkers Debate the Centrality of the Buddha-Nature Treatise, by Tsering Wangchuk. Reading Religion, August 9, 2017. http://readingreligion.org/books/uttaratantra-land-snows.;The Uttaratantra in the Land of Snows-Review by Sur;Ratnagotravibhāga Mahāyānottaratantraśāstra;The doctrine of buddha-nature in Tibetan Buddhism;Dominic Sur; 
Article
The Monistic Absolute of the Uttaratantra and Modern Science
. . . We observe that in the non-dualist philosophy of the Uttaratantra only one ontological entity, that is, the Cosmical Body of the Buddha is recognised. The substratum of everything that exists is this Essence of the Buddha. The phenomenal nature does not really exist. It appears to exist due to the force of Transcendental Illusion. Absolute Monism is also the foundation of Modern Science. What really exists is Consciousness alone which has no plural. The plurality of the cosmos is only apparent, illusory. (Goswami, concluding remarks, 281–82)
Goswami, S. C. "The Monistic Absolute of the Uttaratantra and Modern Science." In Philosophy, Grammar, and Indology: Essays in Honour of Prof. Gustav Roth, edited by Hari Shankar Prasad, 275–82. Delhi: Sri Satguru Publications, 1992.
Goswami, S. C. "The Monistic Absolute of the Uttaratantra and Modern Science." In Philosophy, Grammar, and Indology: Essays in Honour of Prof. Gustav Roth, edited by Hari Shankar Prasad, 275–82. Delhi: Sri Satguru Publications, 1992.;The Monistic Absolute of the Uttaratantra and Modern Science;Ratnagotravibhāga Mahāyānottaratantraśāstra;Contemporary;S. C. Goswami; 
PhD Diss
Sy, N.: Thought of Buddha Nature as Depicted in the Laṅkāvatārasūtra
Abstract
Buddhism, as a religion arose in ancient India and developed in various parts of the world, aims at the unique goal that is providing welfare and happiness for human beings. The real happiness brought to mankind by Buddhism is not a satisfaction of self-requirement, but a spiritual benefit
coming from enlightenment of the absolute truth, emancipation of the ego of things and persons, and free from the hindrances of passion and ignorance. Buddhism that is mainly based on teachings of the Buddha delivered at different places on different occasions continues to develop and adapt to the new challenges in the form of thought, different cultures, religions, customs and tradition of the people wherever it went. However, all the Buddha’s teachings originate in the enlightenment of the Buddha.
All traditions of Buddhism accept that the Buddha attained enlightenment through stages of meditation that led to the Buddhahood endowed with transcendent wisdom and compassion. According to some Mahāyāna scriptures, the Buddhahood is nothing other than the Buddhanature which is the inherent essence within all beings. The doctrine of the Buddha-nature presented in several Mahāyāna scriptures of the so-called Tathāgatagarbha literature was formed in about the third century CE. There is no evidence that the doctrine of Buddha-nature formed a school in India like the Śūnyatā (Emptiness) of the Mādhyamika or the Vijñaptimātratā (Consciousness-only) of the Yogācāra School, but the Buddha-nature plays an important role in the religious life of Mahāyāna Buddhism in the East and Southeast Asian countries because it provides a faith of the permanence and immortality due to a declaration that all sentient beings possess the innate Buddha-nature and have a potentiality of becoming the Buddhas.
Although most of the followers of Mahāyāna Buddhism believe the doctrine of the Buddha-nature and constantly try their best endeavor to attain the goal of Buddhahood, there were a lot of opinions that criticize the doctrine of the Buddha-nature by asserting that it is not Buddhist because this idea of the Buddha-nature seems to be akin to the permanent Self
(ātman/brahman) presented in the Vedānta of Brahmanism. Conversely, according to some other scholars, the Buddha nature or Tathāgatagarbha referred in some Mahāyāna Sūtras does not represent a substantial self or ego; it is rather a positive language to express the thought of śūnyatā and to represent the potentiality of realizing the Buddhahood through Buddhist
practices. Modern scholars today fall into an unending discussion about the similarity or difference between the Buddha-nature and Brahman but no one compares the date of these doctrines. Therefore, the purpose of this thesis is an attempt to clarify the Buddhist orthodoxy of the doctrine of the Buddha-nature through chronological comparison of the date of Buddha-nature with that of Brahman. Based on the Laṅkāvatārasūtra and other scriptures, the work attempt to elucidate that the Buddhist thought of the Buddha-nature had existed prior the Vedāntic thought of Brahman. Indeed, the thesis shows that while the doctrine of the Buddha-nature had come into existence in the third century CE in the Tathāgatagarbha literature, the
Vedāntic doctrine of Brahman appeared for the first time in the sixth century CE. Consequently, although the Buddha-nature is closely akin to Brahman/ātman of the Vedānta, the doctrine of the Buddha-nature is originally a thought of Buddhism. For this reason, the writer chose the topic
entitled “Thought of Buddha-nature as Depicted in the LaṅkāvatāraSūtra” for the Ph.D. thesis.
Study on the Buddha-nature is a task which cannot be carried out without the important texts, teachings, practices and historical movements of Buddhism. This study is mainly based upon the Laṅkāvatārasūtra, a Buddhist text of the later period of the Tathāgatagarbha literature, in which
the thought of the Buddha-nature is depicted in relationship with most of the Mahāyāna concepts such as the Buddhatā, Tathāgatagarbha, Ālayavijñāna, Dharmakāya, Mind-only, etc. Especially, the Laṅkāvatārasūtra emphasizes the practice of self-realization and sudden enlightenment of the Buddha-nature. It is also said that the Sūtra was handed down by Bodhidharma to his heir disciple Hui-ke 慧可 as the proof of enlightenment in Chan (Zen) Buddhism.
This thesis is an attempt to investigate and criticize the philosophical and religious thought of the Buddha-nature as depicted in the Laṅkāvatārasūtra. In so doing, we have taken into consideration the following principle themes:
1. Evolution of the Buddha-nature Concept
2. The Buddha-nature in the Tathāgatagarbha Literature
3. The Laṅkāvatārasūtra and Hindu Philosophy
4. The Thought of Buddha-nature in the Laṅkāvatārasūtra
5. The Practice of Buddha-Nature in the Laṅkāvatārasūtra
6. Further Development of the Concept of Buddha-nature in
China
Sy, Nguyen Dac. "Thought of Buddha Nature as Depicted in the Laṅkāvatārasūtra." PhD diss., University of Delhi, 2012. https://shodhganga.inflibnet.ac.in/handle/10603/28355.
Sy, Nguyen Dac. "Thought of Buddha Nature as Depicted in the Laṅkāvatārasūtra." PhD diss., University of Delhi, 2012. https://shodhganga.inflibnet.ac.in/handle/10603/28355.;Thought of Buddha Nature as Depicted in the Laṅkāvatārasūtra;Laṅkāvatārasūtra;tathāgatagarbha;dharmakāya;The doctrine of buddha-nature in Early Buddhism;The doctrine of buddha-nature in Indian Buddhism;The doctrine of buddha-nature in Chinese Buddhism;prabhāsvaracitta;Buddha-nature as Luminosity;Madhyamaka;Yogācāra;Tathāgatagarbhasūtra;Śrīmālādevīsūtra;Mahāparinirvāṇasūtra;Ratnagotravibhāga Mahāyānottaratantraśāstra;Fo xing lun;Dasheng qixin lun;ālayavijñāna;ātman;Daosheng;Zen - Chan;Tien Tai;Mahāyānasūtrālaṃkārakārikā;Nguyen Dac Sy;Thought of Buddha Nature as Depicted in the Laṅkāvatārasūtra
Video
Thupten Jinpa: On His First Encounter with the Concept of Buddha-Nature
Jinpa, Thupten. "On His First Encounter with the Concept of Buddha-Nature." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, January 29, 2022. Video, 5:46. https://www.youtube.com/watch?v=CJ3t3rr5tCA.
Jinpa, Thupten. "On His First Encounter with the Concept of Buddha-Nature." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, January 29, 2022. Video, 5:46. https://www.youtube.com/watch?v=CJ3t3rr5tCA.
Jinpa, Thupten. "On His First Encounter with the Concept of Buddha-Nature." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, January 29, 2022. Video, 5:46. https://www.youtube.com/watch?v=CJ3t3rr5tCA.;Thupten Jinpa: On His First Encounter with the Concept of Buddha-Nature;gotra;Ratnagotravibhāga Mahāyānottaratantraśāstra;Thupten Jinpa: On His First Encounter with the Concept of Buddha-Nature
Video
Thupten Jinpa: On the Ratnagotravibhaga and Its Place in the Gelukpa Curriculum
Jinpa, Thupten. "On the Ratnagotravibhaga and Its Place in the Gelukpa Curriculum." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, January 29, 2022. Video, 1:43. https://www.youtube.com/watch?v=3rcRurBgowU.
Jinpa, Thupten. "On the Ratnagotravibhaga and Its Place in the Gelukpa Curriculum." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, January 29, 2022. Video, 1:43. https://www.youtube.com/watch?v=3rcRurBgowU.
Jinpa, Thupten. "On the Ratnagotravibhaga and Its Place in the Gelukpa Curriculum." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, January 29, 2022. Video, 1:43. https://www.youtube.com/watch?v=3rcRurBgowU.;Thupten Jinpa: On the Ratnagotravibhaga and Its Place in the Gelukpa Curriculum;Geluk;Ratnagotravibhāga Mahāyānottaratantraśāstra;gotra;Thupten Jinpa: On the Ratnagotravibhaga and Its Place in the Gelukpa Curriculum
Interview
Tokpa Tulku Interview on Buddha-Nature
Tokpa Tulku discusses how buddha-nature is taught in the Ka-Nying Shedrub Ling shedra, among other topics.
Tokpa Tulku. "Tokpa Tulku Interview on Buddha-Nature." Produced by the Tsadra Foundation Research Department, April 22, 2019, Kathmandu, Nepal. Audio, 25:08.
Tokpa Tulku. "Tokpa Tulku Interview on Buddha-Nature." Produced by the Tsadra Foundation Research Department, April 22, 2019, Kathmandu, Nepal. Audio, 25:08.;Tokpa Tulku Interview on Buddha-Nature;Debate(s);The doctrine of buddha-nature in Tibetan Buddhism;gzhan stong;rang stong;Ratnagotravibhāga Mahāyānottaratantraśāstra;Tokpa Tulku
Article
Towards an Understanding of Tathāgatagarbha Interpretation in Tibet with Special Reference to the Ratnagotravibhāga
This essay seeks to highlight a number of the complexities underlying the hermeneutical process of tathāgatagarbha interpretation in Tibet based on the Ratnagotravibhāga (henceforth: RGV). This is followed by an overview of literature that might help illuminate this field, by providing a provisional list of Tibetan commentaries explicitly based on the Ratnagotravibhāga.
Burchardi, Anne. "Towards an Understanding of Tathāgatagarbha Interpretation in Tibet with Special Reference to the Ratnagotravibhāga." In Religion and Secular Culture in Tibet: Proceedings of the Ninth Seminar of the International Association of Tibetan Studies, Leiden 2000, edited by Henk Blezer with the assistance of Abel Zadoks, 59–77. Brill’s Tibetan Studies Library 2/2. Leiden: Brill, 2002.
Burchardi, Anne. "Towards an Understanding of Tathāgatagarbha Interpretation in Tibet with Special Reference to the Ratnagotravibhāga." In Religion and Secular Culture in Tibet: Proceedings of the Ninth Seminar of the International Association of Tibetan Studies, Leiden 2000, edited by Henk Blezer with the assistance of Abel Zadoks, 59–77. Brill’s Tibetan Studies Library 2/2. Leiden: Brill, 2002.;Towards an understanding of Tathāgatagarbha interpretation in Tibet with special reference to the Ratnagotravibhāga;The doctrine of buddha-nature in Tibetan Buddhism;tathāgatagarbha;Ratnagotravibhāga Mahāyānottaratantraśāstra;Anne Burchardi; 
Book
Traité de la Continuité suprême du Grand Véhicule
This new translation of the famed Gyü Lama, or Ratnagotravibhāga Mahāyānottaratantraśāstra, represents a major step forward in providing access to key Buddhist literature for Francophones. The book includes a translation of the whole text with commentary by the nineteenth-century Tibetan master Jamgön Kongtrul and has a full bibliography, notes, glossaries, and appendixes covering the key Buddhist source texts and an outline of the Tibetan commentary, as well as specialized indexes.
Charrier, Christian, and Patrick Carré, trans. Traité de la Continuité suprême du Grand Véhicule (Mahāyānottaratantraśāstra). By Maitreya. Avec le commentaire de Jamgön Kongtrul Lodreu Thayé ('jam mgon kong sprul blo gros mtha' yas) L'Incontestable Rugissement du lion. Collection Tsadra. Plazac, France: Éditions Padmakara, 2019.
Charrier, Christian, and Patrick Carré, trans. Traité de la Continuité suprême du Grand Véhicule (Mahāyānottaratantraśāstra). By Maitreya. Avec le commentaire de Jamgön Kongtrul Lodreu Thayé ('jam mgon kong sprul blo gros mtha' yas) L'Incontestable Rugissement du lion. Collection Tsadra. Plazac, France: Éditions Padmakara, 2019.;Traité de la Continuité suprême du Grand Véhicule;Kagyu;Textual study;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;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་; 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;Patrick Carré;Christian Charrier;Traité de la Continuité suprême du Grand Véhicule - Mahāyānottaratantraśāstra, avec le commentaire de Jamgön Kongtrul Lodreu Thayé L'Incontestable Rugissement du lion;'jam mgon kong sprul;Maitreya;Asaṅga
Book
Traité de la Continuité ultime du Grand Véhicule (Loyon)
This is a French translation of the Gyü Lama by Etienne Loyon, a student of Khenpo Tsultrim Gyamtso Rinpoche. It includes the commentary to the text by Jamgon Kongtrul, The Unassailable Lion's Roar. According to the site which hosts this translation, the translation includes excerpts of commentary by Khenpo Tsultrim Rinpoche himself. The following are the "Notes du traducteur" with respect to this text in full:
Cette traduction de l’Insurpassable Continuité est le fait d’un disciple-traducteur de Khenpo Tsultrim Gyamtso Rimpoché. A ce titre elle ne prétend pas à l’orientalisme, à l’érudition du pur spécialiste, même si la fréquentation des textes tibétains depuis 20 ans, au hasard des stages avec Rimpoché a sans doute laissé quelques traces. Mais dans la mesure où Rimpoché a bien voulu en son temps en désigner le traducteur pour animer des groupes de réflexion autour de ce texte, celui-ci en tire un peu d’assurance pour présenter son travail.
S’il y a bien quelque chose que celui-ci a compris aussi -qu’il aurait dû comprendre en tous cas - grâce au Dharma, c’est que l’on est rien sans les autres, et cela est valable pour ce travail qui sans les apports de Katia et Ken Holmes, de Rosie Fuchs, de François Chenique, et d’autres contributeurs plus épisodiques (Jim et Birgit Scott, Ari Goldfield…) n’aurait jamais vu le jour.
Pour reprendre la formule classique, s'il subsiste des fautes, et elles ne manqueront pas, celles-ci sont donc bien miennes. On pourrait dire aussi, à la suite d’Auguste Comte je crois, qu’il n’y a pas de vérité première, seulement une erreur ultime. Tandis que de mon côté, je me sens soulagé en pensant qu’un site web permet de revenir à l’ouvrage, le lecteur trouvera là de son côté un travail qu’il aura toute latitude, et l’envie, je l’espère, d’améliorer.
Ceci dit, celui-ci vise un public ouvert, personnes raisonnablement cultivées mais ordinaires, qui, faute de pouvoir passer autant de temps que cela le nécessite à étudier la philosophie indo-tibétaine, ont besoin d’un accès direct et plaisant si possible à ce texte essentiel de la tradition kagyupa. En conséquence un certain nombre de choix ont été fait à partir de cette volonté d’accessibilité en terme de présentation, de style et de cheminement des idées.
Jamgœun Kongtrul Lodreu Thayé utilise souvent la particule ”etc.“ (particule, on peut s’en douter, pratique quand tous les textes étaient gravés à la main) : nous avons rétabli dans la mesure du possible la liste des mots concernés. Par exemple, si le texte tibétain dit : "Le désir, etc.,", nous avons pris sur nous de compléter : "Le désir, [la haine, l’ignorance]".
Traduire en donnant, sinon tous son sens, du moins du sens au texte racine, pour ceux qui ne voudraient lire que lui, sans l"éventer" l’apport du commentaire n’est pas la moindre difficulté. Toujours dans une recherche d’équilibre, nous avons quelquefois inséré un détail fourni dans le commentaire. Par exemple, la stance 118 traduite textuellement dit : "[..] en les êtres ordinaires sont enterrés sous les tréfonds de la tendance habituelle à l’ignorance…". "êtres ordinaires" est trompeur dans la mesure où il est question, suivant l’enseignement de KTGR (Khenpo Tsultrim Gyamtso Rimpoché), des Vainqueurs de l’ennemi (arhat), précision que nous avons donc ajoutée au texte racine. On ne saurait au passage trop rappeler la nécessité, et l’intérêt, d’aborder les textes sous la tutelle d’un lama formé, qui en donnera une explication enracinée dans une tradition précise, le style "télégraphique" du tibétain se prêtant autrement à toutes les interprétations imaginables.
De plus en plus de pratiquants ayant des notions de tibétain, nous avons inséré à l’occasion entre parenthèses certaines translittérations en wylie. autant pour renseigner, il est vrai, le lecteur que pour faire comprendre nos choix de traducteurs, question sur laquelle nous reviendrons occasionnellement.
Dans le chapitre des neuf exemples de l’élément en particulier, le lecteur pourra s’agacer des répétitions quasi au mot près d’une stance à l’autre. L’étude textuelle et historique démontre que le texte racine est constitué d’un certain nombre de stances très anciennes autour desquelles des écrivains non identifiés ont greffé au fil des siècles d’autres vers visant à commenter d’une manière analytique ces premiers écrits. On en trouvera la liste à la fin du LMDFB. Ce que l’on veut dire ici c’est que le commentaire dans cette tradition littéraire n’était pas ennemi de la simple répétition, dans la mesure où il n’y avait rien de plus à comprendre (?). Les stances primitives sont assez significatives en elles-mêmes pour qu’on en repère la plupart même sans cette information philologique.
La traduction est toujours un délicat équilibre, comme le remarque si bien Elizabeth Callahan, entre le mot à mot et le sens, peut-être plus encore dans ce genre de śāstra qui croise logique et poétique bucolique. D’un côté nous avons le texte racine, qui est indéniablement un poème, ce que nous avons restitué avec une versification simple.
Même si celle-ci est très basique, l’extrême concision que demande une poésie, à travers en particulier l’usage de l’ellipse, rejoint quelquefois d’une manière saisissante l’expression tibétaine. Par exemple, on trouvera "le corps de réalité, mûrissement..". La prose française oblige tôt ou tard à faire savoir si le corps de réalité, dans cet exemple, est le fruit du mûrissement ou l’agent du mûrissement, problème qui n’apparaît pas en tibétain, et que selon notre expérience, la concision poétique permet d’éviter. Nous rejoignons S.Arguillère quand il revendique, dans un de ses travaux mis à disposition on line : "L’expression française que j’ai choisie me paraît […] suffisamment littérale pour n’ajouter à l’indétermination de la formule tibétaine nulle précision arbitraire." Par ailleurs, cette versification vise à permettre une lecture scandée, voir chantée, du texte suivant en cela la plaisante méthode transmise à nous par Rimpoché, pour faciliter mémorisation et pratique.
L’approche du commentaire de JKLT est, quant à elle, celle de la scolastique avec un recours aux outils de la logique. (Il est d’autant plus émouvant de constater que JKLT ne peut s’empêcher d’y déroger lorsqu’il s’agit de combattre l’obscurantisme et l’intolérance, circonstances où sa langue devient plus émotionnelle). Il a fallu là aussi procéder à un certain nombre de choix. JKLT appose, pour commenter un mot, son synonyme. Prenons l’exemple d’une phrase qui dirait : "Le chat noir est sur la table". JKLT commenterait, suivant en cela une technique très répandue chez les lettrés tibétains : "Le chat, félin, animal, noir, de couleur sombre, est sur un meuble, la table", alors que le bon usage du français semble requérir un minimum d’enrobage stylistique tel que : "le chat, ce noir félin repose sur un des meubles, la table". Nous avons donc enrobé. Il utilise aussi beaucoup la formule : “Soit le chat noir, il est sur la table. La table est un meuble, donc le chat noir est sur un meuble". Le mot phyir, "parce que", intervient 500 fois dans le texte. Nous avons donc là aussi un peu changé la syntaxe. (Au passage,je remercie ma chatte, source d’inspiration illimitée de ce genre de constats).
Si le texte racine a droit à un certain hermétisme, hermétisme, je crois, qui a permis aux différentes traditions tibétaines de faire leur ce texte de manière variée, le commentaire doit être clair.
S’adressant à un public de moines et de disciples, JKLT utilise, peut-être à titre de consigne de mémorisation, environ 85 fois la formule : "Il faut savoir (shes bya)". Nous les avons omises assez souvent. Enfin, l’auteur emploie dans la fameuse partie des neuf exemples 50 fois le mot "voile". Si cela correspond à la rigueur logique de la démonstration tibétaine, en français il n’y a guère danger d’induire une incompréhension en traduisant dgrib, utilisé dans un sens très simple, par des variantes un peu plus plaisantes : "enterré", pour voilé par la terre, "enduit" pour voilé par l’argile, "enserré" pour voilé par les pétales d’un lotus, etc. C’est là un exemple des libertés que nous avons prises. Il y aurait d’autres exemples de ce type. Pour aller au plus simple, disons que nous ne nous sommes pas montrés les partisans d’un mot à mot millimétré quand le sens n’en souffrait pas.
Il est dans un sens dommage d’avoir à rendre accessible un texte ; on sent bien le risque de le dénaturer. Non seulement le commentaire de JKLT, s’il était traduit au mot près, ressemblerait à une suite indigeste de syllogismes, mais de plus nous sommes loin, oh combien, d’avoir une exacte science du glossaire épistémologique et ontologique des penseurs tibétains. Exemple pris au hazard, le lecteur pourra se demander pourquoi la vérité ultime est, comme le dit le texte, "au délà de l’analyse étymologique", juxtaposition d’idées étrangère à nos représentations de la vie spirituelle (à l’exception peut-être de la kabbale). Dans ce cas, nous pouvons risquer l’explication suivante. Même si le bouddhisme n’est pas en lui-même "égotiste", c’est toujours dans un cadre méthodologique d’origine indienne qu’il opère pour défendre sa position vis à vis de ses détracteurs. Or une école indienne d’importance posait, à la croisée de la grammaire et de la métaphysique, que le nom des choses ayant une existence propre, accéder à l’étymologie d’un mot, c’était se rapprocher de la réalité ultime du phénomène illustré par ce mot. Cette notion d’étude étymologique, même si le bouddhisme se l'est appropriée dans un but différent, est donc restée d’importance comme moyen d’accéder à la connaissance du réel.
Les penseurs tibétains ont même enrichi et donné de nouveaux développements aux sciences logiques, épistémologiques, etc.,par rapport à leurs maîtres indiens.
Il faut donc trouver quelque consolation dans l’idée que l’on était voué dès le départ à une demi-mesure. Ajoutons au passage qu’à cet éclairage, le travail décrié (pour cause d’hermétismes fréquents) d’un chercheur comme Stéphane Arguillère, prend toute sa valeur.
Quant à nous, nous nous sommes autorisés à insérer au début de certains chapitres des remarques en quelques lignes facilitant la compréhension de concepts originaux selon notre expérience de l’enseignement de KTGR.
On s’attend à ce que le lecteur ait lu auparavant, le Précieux Ornement de la libération, ouvrage dont Rimpoché juge acquise la connaissance avant d’enseigner la Continuité, ou du moins un ouvrage d’introduction générale, un lam rim, de la voie bouddhiste. La Continuité ne revient plus sur des données telles que les trois poisons, les cinq chemins, les dix terres, etc.
Puisse ce travail bénéficier à tous, en ces temps troublés.
Etienne L. Sarlat, France, janvier 2007. (Source Accessed June 15, 2020)Loyon, Etienne, trans. "Traité de la Continuité ultime du Grand Véhicule (Theg Pa Chen Po rGyud bLama'i bsTan Chos)." De Maitreya, enseignement transmis à Asanga, avec le commentaire de Jamgön Kongtrul Rinpoche, L'Inéluctable Rugissement du lion (Mi lDog Pa Seng Ge nGa Ro) (web page). Marpa Foundation. http://www.khenpo.fr/continuite_ultime_accueil.html
Loyon, Etienne, trans. "Traité de la Continuité ultime du Grand Véhicule (Theg Pa Chen Po rGyud bLama'i bsTan Chos)." De Maitreya, enseignement transmis à Asanga, avec le commentaire de Jamgön Kongtrul Rinpoche, L'Inéluctable Rugissement du lion (Mi lDog Pa Seng Ge nGa Ro) (web page). Marpa Foundation. http://www.khenpo.fr/continuite_ultime_accueil.html;Traité de la Continuité ultime du Grand Véhicule (Loyon);Ratnagotravibhāga Mahāyānottaratantraśāstra;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; 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་;Asaṅga;ཐོགས་མེད་;thogs med;slob dpon thogs med;སློབ་དཔོན་ཐོགས་མེད་;Āryāsaṅga;Etienne Loyon;Traité de la Continuité ultime du Grand Véhicule (Theg Pa Chen Po rGyud bLama'i bsTan Chos);Maitreya;'jam mgon kong sprul
Video
Tulku Orgyen Phuntsok Buddha Nature Class: Teachings on the Uttaratantra
Tulku Orgyen Rinpoche's five weeks Online Teaching Course on Lord Maitreya's Uttaratantra Shastra, which explores what we call Buddha Nature, recorded in weekly sessions from April 25th to May 23rd 2018.
The Uttaratantra is one of the Five Treatises of Lord Maitreya, which elucidates the Buddha's definitive teachings on Buddha-essence, the inherent qualities and potential for Buddhahood present in all beings. Just as an acorn, when given the right conditions, can become an oak, the seed of our Buddha Nature can be activated and cultivated. When nourished through teachings, meditation, and contemplation, its essence can flourish into profound spiritual development. This precious text also clarifies the nature and quality of Buddhahood.
As a basis for his teachings, Tulku recommends: Buddha Nature: The Mahayana Uttaratantra Shastra with Commentary by Arya Maitreya (Author), Jamgon Kongtrul (Editor), Khenpo Tsultrim Gyamtso (Editor), Rosemarie Fuchs (Translator).Phuntsok, Tulku Orgyen. "Buddha Nature." A Six-Part Teaching on the Uttaratantra Shastra. Pt. 1 of 6. Produced by the Odiyana Institute, 2018. Video, 1:20:20. https://www.youtube.com/watch?v=BtQ5xyMtlAg.
Phuntsok, Tulku Orgyen. "Buddha Nature." A Six-Part Teaching on the Uttaratantra Shastra. Pt. 1 of 6. Produced by the Odiyana Institute, 2018. Video, 1:20:20. https://www.youtube.com/watch?v=BtQ5xyMtlAg.;Tulku Orgyen Phuntsok Buddha Nature Class: Teachings on the Uttaratantra;Ratnagotravibhāga Mahāyānottaratantraśāstra;Tulku Orgyen Phuntsok;Buddha Nature: Class 1
Interview
What Is My Mind without Me? Buddha-Nature in the Karma Kagyu School by Karl Brunnhölzl
Brunnhölzl, Karl. "What Is My Mind without Me? Buddha-Nature in the Karma Kagyu School." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, February 26, 2022. Video, 1:16:52. https://www.youtube.com/watch?v=oh--a5jxNq4.
Brunnhölzl, Karl. "What Is My Mind without Me? Buddha-Nature in the Karma Kagyu School." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, February 26, 2022. Video, 1:16:52. https://www.youtube.com/watch?v=oh--a5jxNq4.
Brunnhölzl, Karl. "What Is My Mind without Me? Buddha-Nature in the Karma Kagyu School." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, February 26, 2022. Video, 1:16:52. https://www.youtube.com/watch?v=oh--a5jxNq4.;What Is My Mind without Me? Buddha-Nature in the Karma Kagyu School by Karl Brunnhölzl;Karma Kagyu;Buddha-nature as Emptiness;Buddha-nature as Luminosity;rang stong;gzhan stong;Karmapa, 3rd;Karmapa, 8th;Mahamudra;Sentient beings;The doctrine of buddha-nature in Tibetan Buddhism;gotra;Uttaratantra;Ratnagotravibhāga Mahāyānottaratantraśāstra;Mar pa chos kyi blo gros;Mar pa do pa chos kyi dbang phyug; 
Video
What Is the Purpose of Buddha-Nature Teachings? by Karl Brunnhölzl
Karl Brunnhölzl talks about the purpose of buddha-nature teachings by drawing from the primary Indian source in which they are found, the Uttaratantra. He describes the purpose of such a teaching as eliciting a transformation in outlook, an outlook in which sentient beings do not recognize the true nature of reality. The teachings on buddha-nature point out the unreality of the adventitious stains while also serving to help one uncover the naturally abiding qualities of the mind. From a disclosure model perspective, this has a tremendous impact in terms of practice, in that one only needs to deal with the adventitious stains to reveal what is already there, rather than having to create something anew.
Brunnhölzl, Karl. “What Is the Purpose of Buddha-Nature Teachings?” Interview by Marcus Perman. Tsadra Foundation Research Department, December 3, 2018. Video, 3:58. https://www.youtube.com/watch?v=EVUa8LOb_4Q.
Brunnhölzl, Karl. “What Is the Purpose of Buddha-Nature Teachings?” Interview by Marcus Perman. Tsadra Foundation Research Department, December 3, 2018. Video, 3:58. https://www.youtube.com/watch?v=EVUa8LOb_4Q.;What Is the Purpose of Buddha-Nature Teachings? by Karl Brunnhölzl;Disclosure model;Ratnagotravibhāga Mahāyānottaratantraśāstra;āgantukamala;Karl Brunnhölzl;What Is the Purpose of Buddha-Nature Teachings?
Book
When the Clouds Part
"Buddha nature" (tathāgatagarbha) is the innate potential in all living beings to become a fully awakened buddha. This book discusses a wide range of topics connected with the notion of buddha nature as presented in Indo-Tibetan Buddhism and includes an overview of the sūtra sources of the tathāgatagarbha teachings and the different ways of explaining the meaning of this term. It includes new translations of the Maitreya treatise Mahāyānottaratantra (Ratnagotravibhāga), the primary Indian text on the subject, its Indian commentaries, and two (hitherto untranslated) commentaries from the Tibetan Kagyü tradition. Most important, the translator’s introduction investigates in detail the meditative tradition of using the Mahāyānottaratantra as a basis for Mahāmudrā instructions and the Shentong approach. This is supplemented by translations of a number of short Tibetan meditation manuals from the Kadampa, Kagyü, and Jonang schools that use the Mahāyānottaratantra as a work to contemplate and realize one’s own buddha nature. (Source: Shambhala Publications)
Brunnhölzl, Karl. When the Clouds Part: The Uttaratantra and Its Meditative Tradition as a Bridge between Sūtra and Tantra. Tsadra Foundation Series. Boston: Snow Lion Publications, 2014.
Brunnhölzl, Karl. When the Clouds Part: The Uttaratantra and Its Meditative Tradition as a Bridge between Sūtra and Tantra. Tsadra Foundation Series. Boston: Snow Lion Publications, 2014.;When the Clouds Part;Ratnagotravibhāga Mahāyānottaratantraśāstra;History of buddha-nature in India;History of buddha-nature in Tibet;Mahamudra;Ngok Tradition;Tsen Tradition;Asaṅga;ཐོགས་མེད་;thogs med;slob dpon thogs med;སློབ་དཔོན་ཐོགས་མེད་;Āryāsaṅga; 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;Karl Brunnhölzl;When the Clouds Part: The Uttaratantra and Its Meditative Tradition as a Bridge between Sūtra and Tantra;'jam mgon kong sprul;Asaṅga;Maitreya;Sajjana;Vairocanarakṣita;bdud mo bkra shis 'od zer;Skyo ston smon lam tshul khrims;Karmapa, 8th
Video
Which Tibetans Wrote about Buddha-Nature? by Karl Brunnhölzl
Karl Brunnhölzl discusses the various Tibetan figures who addressed and wrote about buddha-nature teachings and the Uttaratantra. Among the Tibetans he mentions include: the Third Karmapa Rangjung Dorje; Dölpopa; Tāranātha; the Eighth Karmapa Mikyö Dorje; Gyaltsap Je Darma Rinchen; Jamgön Kongtrul; Mipam Gyamtso; Longchenpa; Gö Lotsāwa; and Śākya Chokden.
Brunnhölzl, Karl. “Which Tibetans Wrote about Buddha-Nature?” Interview by Marcus Perman. Tsadra Foundation Research Department, December 3, 2018. Video, 6:58. https://youtu.be/wWzrtDltUwE.
Brunnhölzl, Karl. “Which Tibetans Wrote about Buddha-Nature?” Interview by Marcus Perman. Tsadra Foundation Research Department, December 3, 2018. Video, 6:58. https://youtu.be/wWzrtDltUwE.;Which Tibetans Wrote about Buddha-Nature? by Karl Brunnhölzl;The doctrine of buddha-nature in Tibetan Buddhism;Ratnagotravibhāga Mahāyānottaratantraśāstra;Dol po pa;Karmapa, 8th;'gos lo tsA ba gzhon nu dpal;'jam mgon kong sprul;Klong chen pa;Mi pham rgya mtsho;ShAkya mchog ldan;TA ra nA tha;Karmapa, 3rd;Karl Brunnhölzl; Which Tibetans Wrote about Buddha-Nature?
Text
Dölpopa Sherab Gyaltsen: The Sunlight Exposition: A Commentary on the Mahāyāna Uttaratantra Treatise
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།
Text
Gyaltsap Je Dharma Rinchen: Commentary on the Ultimate Continuum of the Mahāyāna
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།
Text
Rongtön Sheja Kunrik: Elegant Explanation of the Treatise of the Ultimate Continuum of the Mahāyāna
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།
Text
Third Karmapa Rangjung Dorje: The Treatise on Pointing Out the Tathāgata Heart
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།
Text
- 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།
Text
Khenpo Zhenga: Interlinear Commentary on the Mahāyāna Uttaratantra Treatise
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།
Text
Gendun Özer: Quintessential Essence of the Condensed Ultimate Definitive Meaning: An Explanation of the Mahāyāna Uttaratantra
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།
Text
Jamgön Kongtrul Lodrö Taye: The Unassailable Lion's Roar
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།
Interview
Patrul Rinpoche: Outline of the Mahāyāna Treatise the Uttaratantra
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།
Text
Mipam Gyatso: Words of Mipam: Interlinear Commentary on the Uttaratantra
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་།
Text
Mipam Gyatso: Lion's Roar: Exposition of Buddha-Nature
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།
Text
Eighth Karmapa Mikyö Dorje: The Lamp That Excellently Elucidates the System of the Proponents of the Other-Emptiness Madhyamaka
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།
To top
This Text on Adarsha - If it doesn't load here, refresh your browser.
