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Revision as of 13:13, 1 July 2019
The Source Texts
A note about source texts
Source literature is divided into the two broad categories of sūtras and commentaries. While traditionally both entail a wide range of internal divisions and classifications, here the two can be simply understood to demarcate the difference between scriptures orated by the Buddha or his attendant bodhisattvas, and authored works which draw upon those discourses in order to elucidate a particular aspect of the Buddhist teachings. In terms of the former, these texts are traditionally referred to as “buddhavacana,’’ literally “the speech of the Buddha,’’ and are considered to represent actual sermons that were passed down orally until they were eventually set into writing. Commentaries refers to treatises composed to explicate the doctrine. They are recognized to have been written by historical people, although in many cases the authorship is shrouded in myth and mystery.
Sources for buddha-nature Teachings
The seeds of buddha-nature teachings are sprinkled throughout the sutras and tantras of the Buddhist canon. A core group of scripture that initially taught buddha-nature known as the tathāgatagarbha sūtras date between the second and fourth centuries. These include the Tathāgatagarbhasūtra, the Mahāparinirvāṇasūtra, the Śrīmālādevīsūtra and several others. The famous Laṇkāvatāraūtra was also important for buddha-nature theory. In Tibetan Buddhism the late-Indian treatise Ratnagotravibhāga Mahāyānottaratantraśāstra, or "Gyu Lama" as it is known in the Tibetan, serves as a major source for buddha-nature. In East Asia the Awakening of Faith in the Mahāyāna (大乗起信論) was the most influential treatise in spreading buddha-nature theory.
This page provides a listing of some of the key sources for buddha nature teachings found in the sutras, as well as the key texts found in Sanskrit, Chinese, and Tibetan traditions, as well as influential commentaries from centuries of traditional scholarship on the subject.
The titles of the Gyu Lama[edit]
The title Ratnagotravibhāga Mahāyānottaratantraśāstra[1] is attested in the surviving Sanskrit manuscripts. It roughly translates as “The Superior Continuum (uttaratantra) of the Mahāyāna, A Treatise (śāstra) Analyzing (vibhāga) the Source (gotra) of the Three Jewels (ratna).” One surviving Sanskrit reference, Abhayākaragupta’s Munimatālaṃkāra, gives the name as Mahāyānottara: [Treatise] on the Superior Mahāyāna [Doctrine].[2] Western scholars only became aware of Sanskrit versions in the 1930s (see below); prior to this, they knew the text only in Chinese or Tibetan translation, and this was complicated by the fact that both the Chinese and the Tibetan traditions divide the text into two. Where in India the Ratnagotravibhāga was a single work comprised of root verses, explanatory verses, and prose commentary, the Chinese and Tibetan translators and commentators considered the root and explanatory verses to be one text and the complete text, including the prose commentary, to be a second. Thus not only do we have multiple names in multiple languages for the treatise, but multiple names in Chinese and Tibetan for its different parts.... Read the whole essay here
Ratnagotravibhāga Mahāyānottaratantraśāstra
Maitreya, Asaṅga: Ratnagotravibhāga Mahāyānottaratantraśāstra
The Ratnagotravibhāga, commonly known as the Uttaratantra, or Gyu Lama in Tibetan, is one of the main Indian scriptural sources for buddha-nature theory. It was likely composed during the fifth century, by whom we do not know. Comprised of verses interspersed with prose commentary, it systematizes the buddha-nature teachings that were circulating in multiple sūtras such as the Tathāgatagarbhasūtra, the Mahāparinirvāṇasūtra, and the Śrīmaladevisūtra. The Tibetan tradition attributes the verses to the Bodhisattva Maitreya and the commentary to Asaṅga, and treats the two as separate texts, although this division is not attested to in surviving Indian versions. The Chinese tradition attributes the text to *Sāramati (娑囉末底), but the translation itself does not include the name of the author, and the matter remains unsettled. It was translated into Chinese in the early sixth century by Ratnamati and first translated into Tibetan by Atiśa, although this text is not known to survive. Ngok Loden Sherab translated it a second time based on teachings from the Kashmiri Pandita Sajjana, and theirs remains the standard translation. It has been translated into English several times, and recently into French. See the Ratnagotravibhāgavyākhyā, read more about the Ratnagotravibhāga, or take a look at the most complete English translation in When the Clouds Part by Karl Brunnholzl.
Ratnagotravibhāga Mahāyānottaratantraśāstra;byams chos sde lnga;Uttaratantra;Maitreya;བྱམས་པ་;byams pa;'phags pa byams pa;byams pa'i mgon po;mgon po byams pa;ma pham pa;འཕགས་པ་བྱམས་པ་;བྱམས་པའི་མགོན་པོ་;མགོན་པོ་བྱམས་པ་;མ་ཕམ་པ་;Ajita; Asaṅga;ཐོགས་མེད་;thogs med;slob dpon thogs med;སློབ་དཔོན་ཐོགས་མེད་;Āryāsaṅga;Sajjana;ས་ཛ་ན་;sa dza na;paN+Di ta sa dza na;sa dzdza na;པཎྜི་ཏ་ས་ཛ་ན་;ས་ཛཛ་ན་;Ngok Lotsāwa Loden Sherab;རྔོག་བློ་ལྡན་ཤེས་རབ་;rngog blo ldan shes rab;rngog lo tsA ba;lo chen blo ldan shes rab;blo ldan shes rab;རྔོག་ལོ་ཙཱ་བ་;ལོ་ཆེན་བློ་ལྡན་ཤེས་རབ་;Ngok Lotsāwa;Ngok Loden Sherab;Lochen Loden Sherab;Loden Sherab;Ratnamati;Rin chen blo gros;རིན་ཆེན་བློ་གྲོས;theg pa chen po rgyud bla ma'i bstan bcos;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས།;Ratnagotravibhāga Mahāyānottaratantraśāstra;究竟一乘寶性論;रत्नगोत्रविभाग महायानोत्तरतन्त्रशास्त्र;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས།
| The Root Text: | Read the root text of the Ratnagotravibhāga Mahāyānottaratantraśāstra here |
|---|---|
| The Root Verses: | Comparative multilingual edition of the root verses only |
| Verse I.28: | "The Three Reasons" Verse |
The Texts[edit]
Sutras[edit]
RKTSG 51
One of the seventeen tantras belonging to the Unsurpassable Secret Cycle (ཡང་གསང་བླ་མེད་ཀྱི་སྐོར་) or Seminal Heart (སྙིང་ཐིག་) series of the Secret Instruction Class (མན་ངག་སྡེ་) of Dzogchen teachings, this was considered to have been passed down from Vimalamitra in the 8th century although modern scholars consider this be a Tibetan composition of later period. The tantra discusses luminosity and awareness.
RKTSG 51;Dzogchen;de bzhin gshegs pa thams kyi ting nge 'dzin yongs su bshad pa / ye shes 'dus pa'i mdo / theg pa chen po / gsang ba bla na med pa'i rgyud / chos thams cad kyi 'byung gnas / sangs rgyas thams cad kyi dgongs pa / gsang sngags gcig pa'i ye shes / rdzogs pa chen po'i don gsal bar byed pa'i rgyud / rig pa rang shar chen po'i rgyud;དེ་བཞིན་གཤེགས་པ་ཐམས་ཀྱི་ཏིང་ངེ་འཛིན་ཡོངས་སུ་བཤད་པ་།་ཡེ་ཤེས་འདུས་པའི་མདོ་།་ཐེག་པ་ཆེན་པོ་།་གསང་བ་བླ་ན་མེད་པའི་རྒྱུད་།་ཆོས་ཐམས་ཅད་ཀྱི་འབྱུང་གནས་།་སངས་རྒྱས་ཐམས་ཅད་ཀྱི་དགོངས་པ་།་གསང་སྔགས་གཅིག་པའི་ཡེ་ཤེས་།་རྫོགས་པ་ཆེན་པོའི་དོན་གསལ་བར་བྱེད་པའི་རྒྱུད་།་རིག་པ་རང་ཤར་ཆེན་པོའི་རྒྱུད།;རིག་པ་རང་ཤར་ཆེན་པོའི་རྒྱུད།
Ratnadārikāsūtra
An important sūtra source for the Uttaratantra in its discussion of the third of the seven topics (buddha) in which the qualities of awakening are listed.
Ratnadārikāsūtra;Jinamitra;ཇིནམིཏྲ;slob dpon dzi na mi tra; Dānaśīla;Mālava;Yeshe De;ཡེ་ཤེས་སྡེ་;ye shes sde;sna nam ye shes sde;zhang ban+de ye shes sde;སྣ་ནམ་ཡེ་ཤེས་སྡེ་;ཞང་བནྡེ་ཡེ་ཤེས་སྡེ་;'phags pa theg pa chen po'i man ngag ces bya ba theg pa chen po'i mdo;འཕགས་པ་ཐེག་པ་ཆེན་པོའི་མན་ངག་ཅེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།;Mahāyānopadeśasūtra;大方等大集經;འཕགས་པ་ཐེག་པ་ཆེན་པོའི་མན་ངག་ཅེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
Śrīmālādevīsūtra
One of the more prominent sūtra sources for the Ratnagotravibhāga, this text tells of the story of Śrīmālādevī taking up the Buddhist path at the behest of her royal parents based on a prophecy of the Buddha. It includes mention of important concepts related to the teachings on buddha-nature, such as the single vehicle and the four perfections, or transcendent characteristics, of the dharmakāya. It also mentions the notion that buddha-nature, which is equated with mind's luminous nature, is empty of adventitious stains but not empty of its limitless inseparable qualities. In his commentary on the Ratnagotravibhāga, Asaṅga quotes this sūtra more than any other source text. In particular, it is considered a source for the fifth of the seven vajra topics, enlightenment.
Śrīmālādevīsūtra;Bodhiruci; Jinamitra;ཇིནམིཏྲ;slob dpon dzi na mi tra;Surendrabodhi;lha dbang byang chub;Yeshe De;ཡེ་ཤེས་སྡེ་;ye shes sde;sna nam ye shes sde;zhang ban+de ye shes sde;སྣ་ནམ་ཡེ་ཤེས་སྡེ་;ཞང་བནྡེ་ཡེ་ཤེས་སྡེ་;Guṇabhadra;'phags pa lha mo dpal phreng gi seng ge'i sgra zhes bya ba theg pa chen po'i mdo;འཕགས་པ་ལྷ་མོ་དཔལ་ཕྲེང་གི་སེང་གེའི་སྒྲ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།;Śrīmāladevīsiṃhanādasūtra;勝鬘夫人會;श्रीमालदेवीसिंहनादसूत्र;འཕགས་པ་ལྷ་མོ་དཔལ་ཕྲེང་གི་སེང་གེའི་སྒྲ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
RKTSG 58
One of the seventeen tantras belonging to the Unsurpassable Secret Cycle (ཡང་གསང་བླ་མེད་ཀྱི་སྐོར་) or Seminal Heart (སྙིང་ཐིག་) series of the Secret Instruction Class (མན་ངག་སྡེ་) of Dzogchen teachings, this was considered to have been passed down from Vimalamitra in the 8th century although modern scholars consider this be a Tibetan composition of later period. The tantra explains how the myriad phenomenological world arises from luminosity or Buddha-Nature.
RKTSG 58;Dzogchen;kun tu bzang po thugs kyi me long gi rgyud;ཀུན་ཏུ་བཟང་པོ་ཐུགས་ཀྱི་མེ་ལོང་གི་རྒྱུད།;ཀུན་ཏུ་བཟང་པོ་ཐུགས་ཀྱི་མེ་ལོང་གི་རྒྱུད།
Ghanavyūhasūtra
Only extant in Chinese and Tibetan translations, this sūtra, which is centered around Buddha Śākyamuni's visit to the pure land of the Buddha Vairocana, is an important source for the Yogācāra notions of the three natures, tathāgatagarbha, and the ālayavijñāna. These latter two terms are often treated as synonyms in the text, especially in their pure form, while in its impure form the ālayavijñāna is designated as the source from which all ordinary phenomena emerge.
Ghanavyūhasūtra;Amoghavajra; Jinamitra;ཇིནམིཏྲ;slob dpon dzi na mi tra;Śīlendrabodhi;shi len+d+ra bo d+hi;tshul khrims dbang po byang chub;Yeshe De;ཡེ་ཤེས་སྡེ་;ye shes sde;sna nam ye shes sde;zhang ban+de ye shes sde;སྣ་ནམ་ཡེ་ཤེས་སྡེ་;ཞང་བནྡེ་ཡེ་ཤེས་སྡེ་;Divākara;Rizhao (日照);'phags pa rgyan stug po bkod pa zhes bya ba theg pa chen po'i mdo;འཕགས་པ་རྒྱན་སྟུག་པོ་བཀོད་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།;Ghanavyūhasūtra;大乘密嚴經;घनव्यूहसूत्र
RKTSG 57
One of the seventeen tantras belonging to the Unsurpassable Secret Cycle (ཡང་གསང་བླ་མེད་ཀྱི་སྐོར་) or Seminal Heart (སྙིང་ཐིག་) series of the Secret Instruction Class (མན་ངག་སྡེ་) of Dzogchen teachings, this was considered to have been passed down from Vimalamitra in the 8th century although modern scholars consider this be a Tibetan composition of later period. The tantra explains how Buddha-Nature abides at the heart of a person, in the midst of five coloured lights, like 'a vase body' along with the peaceful deities, from which pristine wisdom shines forth to the crown where the wrathful deities abide.
RKTSG 57;Dzogchen;rdo rje sems dpa' snying gi me long gi rgyud;རྡོ་རྗེ་སེམས་དཔའ་སྙིང་གི་མེ་ལོང་གི་རྒྱུད།;རྡོ་རྗེ་སེམས་དཔའ་སྙིང་གྱི་མེ་ལོང་གི་རྒྱུད།
Commentaries[edit]
Gyalse Tokme Zangpo: Illuminating the Definitive Meaning of the Uttaratantra
This work presents a late (14th century) Kadampa view on the Ratnagotravibhāga and the associated buddha-nature teachings by an influential representative of this tradition, often referred to as "the second Asaṅga" (thogs med gnyis pa).
Theg pa chen po rgyud bla ma'i 'grel pa nges don gsal bar byed pa'i 'od zer;Provisional or definitive;Gyalse Tokme Zangpo;རྒྱལ་སྲས་ཐོགས་མེད་བཟང་པོ་;rgyal sras thogs med bzang po;thogs med bzang po dpal;rgyal sras dngul chu thogs med;rgyal sras chos rdzong pa;dkon mchog bzang po;bzang po dpal;ཐོགས་མེད་བཟང་པོ་དཔལ་;རྒྱལ་སྲས་དངུལ་ཆུ་ཐོགས་མེད་;རྒྱལ་སྲས་ཆོས་རྫོང་པ་;དཀོན་མཆོག་བཟང་པོ་;བཟང་པོ་དཔལ་;theg pa chen po rgyud bla ma'i 'grel pa nges don gsal bar byed pa'i 'od zer;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་འགྲེལ་པ་ངེས་དོན་གསལ་བར་བྱེད་པའི་འོད་ཟེར།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་འགྲེལ་པ་ངེས་དོན་གསལ་བར་བྱེད་པའི་འོད་ཟེར།
Dölpopa Sherab Gyaltsen: Mountain Dharma: An Ocean of Definitive Meaning
Dolpopa's seminal work considered to be the most definitive philosophical treatise of the Jonang tradition. It became famous as the crucial source for the presentation of his view of other-emptiness (zhentong).
Ri chos nges don rgya mtsho zhes bya ba mthar thug thun mong ma yin pa'i man ngag;Jonang;Dol po pa;zhentong;Dölpopa Sherab Gyaltsen;དོལ་པོ་པ་ཤེས་རབ་རྒྱལ་མཚན་;dol po pa shes rab rgyal mtshan;shes rab rgyal mtshan;shes rab mgon;rton pa bzhi ldan;ཤེས་རབ་རྒྱལ་མཚན་;ཤེས་རབ་མགོན་;རྟོན་པ་བཞི་ལྡན་;ri chos nges don rgya mtsho zhes bya ba mthar thug thun mong ma yin pa'i man ngag;རི་ཆོས་ངེས་དོན་རྒྱ་མཚོ་ཞེས་བྱ་བ་མཐར་ཐུག་ཐུན་མོང་མ་ཡིན་པའི་མན་ངག་;རི་ཆོས་ངེས་དོན་རྒྱ་མཚོ་ཞེས་བྱ་བ་མཐར་ཐུག་ཐུན་མོང་མ་ཡིན་པའི་མན་ངག
Sajjana: Mahāyānottaratantraśāstropadeśa
One of only two extant Sanskrit texts that comment on the Uttaratantra, this highly original work by Sajjana presents a contemplative approach to Maitreya's treatise from an author that was the veritable source for the Tibetan exegetical traditions spawned by his students Ngok Loden Sherab and Tsen Khawoche.
Mahāyānottaratantraśāstropadeśa;The doctrine of buddha-nature in Indian Buddhism;Meditative Tradition;Sajjana;ས་ཛ་ན་;sa dza na;paN+Di ta sa dza na;sa dzdza na;པཎྜི་ཏ་ས་ཛ་ན་;ས་ཛཛ་ན་;theg pa chen po'i bstan bcos rgyud bla ma'i man ngag;ཐེག་པ་ཆེན་པོའི་བསྟན་བཅོས་རྒྱུད་བླ་མའི་མན་ངག;Mahāyānottaratantraśāstropadeśa;महायानोत्तरतन्त्रशास्त्रोपदेश
Padmasambhava: Rājopadeśadarśanamālā
A Garland of Views presents a concise commentary by the eighth-century Indian Buddhist master Padmasambhava on a chapter from the Guhyagarbha Tantra on the different Buddhist and non-Buddhist philosophical views, including the Great Perfection (Dzogchen). (Source: Shambhala Publications)
RKTST 2725;Dzogchen;The doctrine of buddha-nature in Tibetan Buddhism;Padmasambhava;པདྨ་འབྱུང་གནས་;pad+ma 'byung gnas;gu ru rin po che;o rgyan chen po;o rgyan gyi slob dpon;blo ldan mchog sred;gu ru nyi ma 'od zer;gu ru shAkya seng ge;gu ru seng ge sgra sgrog;གུ་རུ་རིན་པོ་ཆེ་;ཨོ་རྒྱན་ཆེན་པོ་;ཨོ་རྒྱན་གྱི་སློབ་དཔོན་;བློ་ལྡན་མཆོག་སྲེད་;གུ་རུ་ཉི་མ་འོད་ཟེར་;གུ་རུ་ཤཱཀྱ་སེང་གེ་;གུ་རུ་སེང་གེ་སྒྲ་སྒྲོག་;Man ngag gi rgyal po lta ba'i 'phreng ba;མན་ངག་གི་རྒྱལ་པོ་ལྟ་བའི་འཕྲེང་བ;Rājopadeśadarśanamālā;राजोपदेशदर्शनमाला
Maitrīpa: Tattvadaśaka
In this work of ten verses on true reality, Maitrīpa presents the luminous nature of reality which is beyond any duality and apprehension. The text underscores the non-abiding and luminous nature of reality and how the instructions of the master is crucial for realising the authentic nature of Madhyamaka. Through this, Maitrīpa rules out that the True Aspectarian and False Aspectarian traditions of the Mind Only school and the scholastic Mādhyamika which do not rely on direct pith instructions of the guru can realise the true nature of reality.
Tattvadaśaka;Mahamudra;Maitrīpa;མཻ་ཏྲི་པ་;mai tri pa;mnga' bdag mai tri pa;d+har+ma;gnyis med rdo rje;a wa d+hu ti pa;mai tri gup+ta;gnyis su med pa'i rdo rje;མངའ་བདག་མཻ་ཏྲི་པ་;དྷརྨ་;གཉིས་མེད་རྡོ་རྗེ་;ཨ་ཝ་དྷུ་ཏི་པ་;མཻ་ཏྲི་གུཔྟ་;གཉིས་སུ་མེད་པའི་རྡོ་རྗེ་;Advayavajra;Maitrīpāda;Maitrīgupta;Avadhūtipa;Avadhūtipāda;Maitreyanātha; de kho na nyid bcud pa;དེ་ཁོ་ན་ཉིད་བཅུ་པ།;Tattvadaśaka;तत्त्वदशक;དེ་ཁོ་ན་ཉིད་བཅུ་པ།
Jetsun Drakpa Gyaltsen: Notes on the Ultimate Continuum Called the Unmistaken Intent of Maitreya
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Theg pa chen po rgyud bla ma'i zin bris byams mgon gyi dgongs pa phyin ci ma log pa;Jetsun Drakpa Gyaltsen;རྗེ་བཙུན་གྲགས་པ་རྒྱལ་མཚན་;rje btsun grags pa rgyal mtshan;sa skya rje btsun grags pa rgyal mtshan;shAk+ya'i dge bsnyen grags pa rgyal mtshan;shAk+ya'i dge bsnyen theg pa mchog gi rnal 'byor pa grags pa rgyal mtshan;ས་སྐྱ་རྗེ་བཙུན་གྲགས་པ་རྒྱལ་མཚན་;ཤཱཀྱའི་དགེ་བསྙེན་གྲགས་པ་རྒྱལ་མཚན་;ཤཱཀྱའི་དགེ་བསྙེན་ཐེག་པ་མཆོག་གི་རྣལ་འབྱོར་པ་གྲགས་པ་རྒྱལ་མཚན་;Sakya Tridzin, 5th;theg pa chen po rgyud bla ma'i zin bris byams mgon gyi dgongs pa phyin ci ma log pa;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་ཟིན་བྲིས་བྱམས་མགོན་དགོངས་པ་ཕྱིན་ཅི་མ་ལོག་པ།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་ཟིན་བྲིས་བྱམས་མགོན་དགོངས་པ་ཕྱིན་ཅི་མ་ལོག་པ།
Details on the sutra sources for the Ratnagotravibhāga by Karl Brunnhölzl[edit]
Karl Brunnhölzl's Translator's Introduction, ''When the Clouds Part'', pp. 3-12.
- According to the Sanskrit grammatical rules associated with sandhi, the word boundaries of the “a” of Mahāyāna and the “u” of Uttaratantra combine as “o.” The title could just as easily be rendered “Mahāyāna Uttaratantra Śāstra.”
- Kano, Buddha-Nature and Emptiness, 27, note #41.
