Ratnagotravibhāga Mahāyānottaratantraśāstra
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| + | |+ Tibetan Catalogue Information<ref>Catalogue information from Phil Stanley and [http://web.otani.ac.jp/cri/twrp/tibdate/Peking_online_search.html http://web.otani.ac.jp/cri/twrp/tibdate/Peking_online_search.html]</ref> | ||
| + | !Version!!Catalogue #!!Category!!Vol.!!Folio #'s!!Alt | ||
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| + | |Peking||5525||sems tsam||phi||54b7-74b6||(vol.108, p.24-32) | ||
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| + | |Dergé (Tôh.) ||4024||sems tsam||phi||54b1-73a7|| | ||
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| + | |Narthang ||4314||sems tsam||phi||48b3-69a3. || | ||
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| + | |Kinsha <ref>Golden Manuscript - Tengyur</ref>||3524||sems tsam||phi||64b1||(p.33-3-1) | ||
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| + | |Cone ||3991||sems tsam||phi||51b1-69b1.|| | ||
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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 In- dian 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 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 In- dian 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. | ||
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Relevance to Buddha-nature
This text by Maitreya/Asanga is the main source of buddha-nature teachings in India and Tibet.
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| 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 |
Contents
’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 . . .
Peter Skilling is the founder of the Fragile Palm Leaves Foundation (Bangkok). He received a PhD with honors and a Habilitation in Paris (Ecole Pratique des Hautes Etudes). Peter’s publications include numerous articles and several books, including Questioning the Buddha (Wisdom, 2021), How Theravada is Theravada? (University of Washington Press, 2012), and Mahāsūtras: Great Discourses of the Buddha (2 vols., Oxford, The Pali Text Society, 1994 and 1997). His interests include the art and archaeology of South and Southeast Asia, as seen for example in the edited volume Wat Si Chum, Sukhothai: Art, Architecture and Inscriptions (River Books, Bangkok, 2008).
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 . . .
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)
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.[5] 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)[6] 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.[7] 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).[8] 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).[9] . . .
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.
Notes
- P. Demiéville, BEFEO, XXIV, 1-2 (1924), p. 53.
- N. Peri, BEFEO, XI (1911), p. 350; Takasaki, p. 9.
- Cf. H. W. Bailey and E. H. Johnston, "A Fragment of the Uttaratantra in Sanskrit", BSOS, VIII (1935), pp. 77-89 (esp. p. 81) and Johnston's foreword to his edition of the Sanskrit text, pp. x-xii. To this Sthiramati the Tibetan tradition attributes a commentary on the Kāśyapaparivarta. The Chinese translation (Taishō, 1523) is due to Bodhiruci. According to Chinese catalogues this commentary, just as the Ratnagotravibhāga, has been translated by both Bodhiruci and Ratnamati. Cf. A. Staël-Holstein's edition (A Commentary of the Kāśyapaparivarta, Peking, 1933) and P. Pelliot's review, TP, XXXII (1936), pp. 75-76. According to Chinese traditions both Bodhiruci and Ratnamati have translated also the Daśabhūmikasūtraśāstra (Taishō, No. 1522), cf. Noël Peri, "A propos de la date de Vasubandhu", BEFEO, XI (1911), pp. 352-353; Stanley Weinstein, "The concept of ālaya-vijñāna in pre-T'ang Chinese Buddhism". Essays on the History of Buddhist Thought. Presented to Professor Reimon Yūki (Tokyo, 1964), pp. 34-35. On the relations between Bodhiruci and Ratnamati see P. Demiéville, "Sur l'authenticité du Ta tch'eng k'i sin louen", Bulletin de la Maison Franco-Japonaise, II, 2 (Tōkyō, 1929), pp. 30ff.
- See the references given by Ét. Lamotte, L'Enseignement de Vimalakīrti (Louvain, 1962), pp. 92-93, n. 2. According to Hattori Masaaki, there is only one Sāramati who lived between Nāgārjuna and Asaṅga-Vasubandhu.
- Cf. La Vallée Poussin's interesting review, MCB, I (1931-1932), pp. 406-409.
- Cf. G. Tucci, Tibetan Painted Scrolls, I (Roma, 1949), p. 119: A Catalogue of the Tohoku University Collection of Tibetan Works on Buddhism (Sendai, 1953), No. 5434. Ogawa Ichijō, "Butsu (Nyorai) to Busshō (Nyoraizō) — Darumarinchen-zō Hōshōron Shakuso o shoe to shite", IBK, XIII (1965), pp. 247-250. Id.: "Indo Daijō Bukkyō ni okeru Nyoraizō-Busshō-shisō ni tsuite — Darumarinchen-zō Hōshōron Shakuso no kaidoku o kokoromite —", Tōhōgaku, 30 (1965), pp. 102-116. A complete translation of this commentary would be very welcome.
- According to Frauwallner Sāramati lived about 250 A.D.
- For completeness' sake mention must be made of a synoptic edition of the Sanskrit text in Roman letters and the Chinese translation by Nakamura Zuiryū: The Ratnagotravibhāga-Mahāyānottaratantra-çāstra. Compared with Sanskrit and Chinese, with introduction and Notes (Tokyo, 1961) (published originally in Ōsaki Gakuhō, 103-110, 1955-1959). More important are the following articles: Tsukinowa Kenryū, "Kukyōichijōhōshōron ni tsuite", Nihon Bukkyō Kyōkai Nenpō, VII (1935) pp. 121-139; Takata Ninkaku, "Kukyōichijōhōshōron no johon ni tsuite", Mikkyō Bunka, 31 (1955) pp. 9-37; Hattori Masaaki, "'Busshōron' no ichi kōsatsu", Bukkyō Shigaku, IV, 3-4 (1955), pp. 16-36 (I have not been able to consult the last two articles); Takata Ninkaku, "Hōshōron ni okeru tenne (āśrayaparivṛtti) ni tsuite", IBK, VI (1958), pp. 501-504; Ogawa Ichijō, "'Busshō' to 'buddhatva'", IBK, XI (1963), pp. 544-545.
- Not mentioned are two articles published in 1953: "Hōshōron ni okeru nyoraizō no igi", IBK, 1, pp. 368-369 ; "Nyoraizō to engi — Hōshōron o tegakari to shite —", IBK, II, pp. 244-247.
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.
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)
The Buddhist Self: On Tathāgatagarbha and Ātman (Honolulu: University of Hawai'i Press, 2020) by Christopher Jones
It has long been recognized that Indian Buddhist writings concerned with buddha-nature, or more narrowly the enigmatic expression tathāgatagarbha, have a complex relationship with foundational Buddhist teachings about 'not-self' (anātman). Drawing upon and developing recent scholarship concerning the relative ages of Indian Buddhist works that deal with buddha-nature, The Buddhist Self explores the likely trajectory of this complex relationship. Constituent chapters deal with all Indian texts, across Indic, Chinese and Tibetan sources, that deal with buddha-nature and the matter of how far it should be conceptualized in terms of selfhood. I argue that it is likely that our earliest sources for teaching about tathāgatagarbha, perhaps beginning with the Mahāparinirvāṇa-mahāsūtra, are those which understood this term to refer to what could also be called the self (ātman). It is only later in the development of tathāgatagarbha literature that teachings about buddha-nature were elaborated to stress that this is not, after all, something of a caveat to teachings about absence of self. As such, teaching about tathāgatagarbha was perhaps originally presented as the Buddha's revelation of what is enduring and precious in the constitution of all sentient beings, and was in part a dynamic move to enter wider Indian discourse about the nature and value of the self. In 2021 The Buddhist Self was awarded the Toshihide Numata Book Award.
Kukyō ichijō hōshōron to higashiajia bukkyō: Go—nana seiki no nyoraizō, shinnyo, shushō no kenkyū『究竟一乗宝性論』と東アジア仏教 ── 五—七世紀の如来蔵・真如・種姓説の研究 [The Ratnagotravibhāga and East Asian Buddhism: A Study on the Tathāgatagarbha, Tathatā and Gotra between the 5th and 7th Centuries] (Tokyo: Kokusho kankōkai, 2020) by Li Zijie
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)
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.
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. 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)
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)
Thupten Jinpa is a former Tibetan monk and a Geshe Lharampa with B.A. in philosophy and a Ph.D. in religious studies, both from Cambridge University. Since 1985, he has been the principal English translator to H.H. the Dalai Lama and has translated and edited numerous books by the Dalai Lama, including the New York Times Bestsellers Ethics for the New Millennium and The Art of Happiness. Jinpa’s own publications include works in Tibetan, English translations as well as books, the latest being Tsongkhapa: A Buddha in the Land of Snows and Illuminating the Intent, a translation of Je Tsongkhapa's commentary on Entering the Middle Way. Jinpa is the general series editor of the 32-volume Bod kyi tsug lag gces btus series, whose translations are published in English as The Library of Tibetan Classics. His current projects include the editing of classical Indian Buddhist texts from Tengyur for a special anthology known as Rgya gzhung gnad che bdam bsgrigs (Selected Indian Buddhist treaties). He is the main author of CCT (Compassion Cultivation Training), an eight-week formal program developed at Stanford University, and co-founder and president of the Compassion Institute. He is the Chair of Mind and Life Institute, founder of the Institute of Tibetan Classics, and an adjunct professor at the School of Religious Studies at McGill University. Jinpa lives in Montreal and is married with two daughters.
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)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.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).
Great is the power of memory, exceeding great, O my God—an inner chamber large and boundless (penetrale amplum et infinitum)! Who has plumbed its depths? Yet it is a poer of mine, and apertains unto my nature; nor do I myself grasp all that I am (nec ego ipse capio totum, quod sum). . . . A great admiration rises upon me; astonishment seizes me. And men go forth to wonder at the heights of mountains, the huge waves of the sea, the broad flow of the rivers, the extent of the ocean, and the courses of the stars, and omit to wonder at themselves (et reliquunt se ipsos).
This concern with the memoria, and its function in the human mind, was to be one of the most important spiritual legacies Augustine would leave to the Latin, and especially monastic, Middle Ages. In fact, it would be possible to say without much exaggeration that the entire history of monastic spirituality in the Latin Middle Ages (at least until approximately A.D. 1200) is the record of the development of understanding of the power of memoria. A central reason for this is that memoria was described as a faculty that worked by recalling the human person to the knowledge and intuition that they were created in the image and likeness of God. Thus the words of Genesis 1:26–27 stand at the beginning of an entire spiritual tradition: "God said let us make man in our own image, in the likeness of ourselves. . . . God created man in the image of himself, in the image of God he created him, male and female he created them." Augustine frequently exhorts himself, as in Confessions 7.10, to "return to myself" (redite ad memet ipsum). This was also the continual refrain of the Cistercian author of the twelfth century, William of St. Thierry, in his Golden Epistle, and it serves as one of the themes on which he builds this work. William's treatise, folloing in the path of Augustine, is a call to discover the image and likeness of God in the individual person.
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-00000002-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-00000003-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-00000004-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)
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)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)
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.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)
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"
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-00000003-QINU`"', it seems to be the most important text in his great Madhyamaka. I consider his commentary on the Ratnagotravibhāga"`UNIQ--ref-00000004-QINU`"' attributed to Maitreya here'"`UNIQ--ref-00000005-QINU`"'. (Mochizuki, introduction, 111)
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)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.
4) The colophon of our manuscript does not tell us when the work was composed or copied. We can only deduce an approximate date of the manuscript to be some time between ca. 1092 (a possible terminus post quem of the composition of the work) and 1374 (the year of the destruction of Khara Khoto). The contents of our manuscript and other relevant works discovered at Khara Khoto show that the Tibetan scholastic tradition of the
establishment of Tibetan Buddhist scholasticism.{2} 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.[3] 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. [4] 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.[5] 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.[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.
Invité : Christian Charrier
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)
The book's contribution to the broader field of the History of Religions rests in its presentation and analysis of 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. The book 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.
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
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)Read more here . . .
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
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.
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)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.
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.
exegetical literature connected with the Buddhist Scripture of the
latest and, partly, of the intermediate period is contained in the
5 treatises ascribed to the Bodhisattva Maitreya. These are:—
1) The Sūtrālaṁkāra,
2) " Madhyānta-vibhanga,
3) " Dharma-dharmatā-vibhanga
4) " Abhisamayālaṁkāra, and
5) " Uttaratantra
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, the fundamental element of the
Absolute, as existing in all living beings. (Obermiller, introduction, 81–82)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)
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 . . .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
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)Karl Brunnhölzl is one of the most prolific translators of Tibetan texts into English and has worked on all of the Five Treatises of Maitreya. He was originally trained as a physician and then studied at Kamalashila Institute, Khenpo Tsultrim Gyamtso's Marpa Institute, and Hamburg University. Since 1989, Karl has served as a translator, interpreter, and Buddhist teacher mainly in Europe, India, and Nepal. Since 1999, he has acted as one of the main translators and teachers at Nitartha Institute (director: Dzogchen Ponlop Rinpoche) in the USA, Canada, and Germany. He has translated and written about buddha-nature extensively and he is the author of several books on Buddhism, such as The Center of the Sunlit Sky, Luminous Melodies, Milarepa's Kungfu, and The Heart Attack Sutra. He has also completed several ground-breaking translations in the Tsadra Foundation series, including a three-volume work on the Abhisamayālaṃkāra. He has also completed the work Prajñāpāramitā, Indian "gzhan stong pas", and the Beginning of Tibetan gzhan stong in the Wiener Studien zur Tibetologie und Buddhismuskunde series. When the Clouds Part: The Uttaratantra and Its Meditative Tradition as a Bridge between Sutra and Tantra, formed the basis for the Buddha-Nature website project. In 2019 his translation of the Mahāyānasaṃgraha with Indian and Tibetan commentaries was published and won the Khyentse Foundation Prize For Outstanding Buddhist Translation.
- de bzhin gshegs pa'i snying po bstan pa zhes bya ba'i bstan chos kyi 'grel pa don gsal lung gi 'od zer
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Uttaratantra - The Ultimate Continuum, or Gyü Lama, is often used as a short title in the Tibetan tradition for the key source text of buddha-nature teachings called the Ratnagotravibhāga of Maitreya/Asaṅga, also known as the Mahāyānottaratantraśāstra. Skt. उत्तरतन्त्र Tib. རྒྱུད་བླ་མ་ Ch. 寶性論
Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt. बोधिसत्त्व Tib. བྱང་ཆུབ་སེམས་དཔའ། Ch. 菩薩
Cittamātra - Though it is sometimes used synonymously with Yogācāra, it is in fact one of the more prominent philosophical theories associated with this school. It asserts that the objects in the external world with which we interact are actually mentally created representations appearing as those objects. The character of these perceptions is predetermined by our own karmic conditioning that is stored in the ālayavijñāna. Skt. चित्तमात्र Tib. སེམས་ཙམ་
Cittamātra - Though it is sometimes used synonymously with Yogācāra, it is in fact one of the more prominent philosophical theories associated with this school. It asserts that the objects in the external world with which we interact are actually mentally created representations appearing as those objects. The character of these perceptions is predetermined by our own karmic conditioning that is stored in the ālayavijñāna. Skt. चित्तमात्र Tib. སེམས་ཙམ་
Mahāmudrā - Mahāmudrā refers to an advanced meditation tradition in Mahāyāna and Vajrayāna forms of Into-Tibetan Buddhism that is focused on the realization of the empty and luminous nature of the mind. It also refers to the resultant state of buddhahood attained through such meditation practice. In Tibet, this tradition is particularly associated with the Kagyu school, although all other schools also profess this tradition. The term also appears as part of the four seals, alongside dharmamūdra, samayamudrā, and karmamudrā. Skt. महामुद्रा Tib. ཕྱག་རྒྱ་ཆེན་པོ།
Yogācāra - Along with Madhyamaka, it was one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Asaṅga and Vasubandhu around the fourth century CE, many of its central tenets have roots in the Saṃdhinirmocanasūtra and the so-called third turning of the dharma wheel (see tridharmacakrapravartana). Skt. योगाचार Tib. རྣལ་འབྱོར་སྤྱོད་པ་ Ch. 瑜伽行派
prabhāsvaratā - In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas. Skt. प्रभास्वर Tib. འོད་གསལ་ Ch. 光明
prabhāsvaracitta - The luminous aspect of mind that is often contrasted with its empty aspect. It is often used figuratively to reference the cognizant, or knowing, aspect of mind and sometimes more literally as the natural luminosity of mind and luminous wisdom that is experienced in meditation. Skt. प्रभास्वरचित्त Tib. འོད་གསལ་གྱི་སེམས་ Ch. 光明心
tantra - Tantra, when juxtaposed with Sūtra, generally refers to the scriptures and texts which discuss esoteric topics. While the term is used to refer to texts on other topics, it is mostly used to refer to the genre of scriptures and texts on themes and topics associated with Vajrayāna Buddhism. Skt. तन्त्र Tib. རྒྱུད། Ch. 密宗
Kagyu - The Kagyu school traces its origin to the eleventh-century translator Marpa, who studied in India with Nāropa. Marpa's student Milarepa trained Gampopa, who founded the first monastery of the Kagyu order. As many as twelve subtraditions grew out from there, the best known being the Karma Kagyu, the Drikung, and the Drukpa. Tib. བཀའ་བརྒྱུད་
nirmāṇakāya - An fully enlightened Buddha is said to have the power to manifest in many forms in order to help the sentient beings. The emanation body of a buddha, as the third of the three bodies of a buddha, refers to the many forms in which a buddha can manifest and which are accessible to ordinary sentient beings. Buddhist scholars present four types of emanation bodies: emanation as supreme being, emanation as rebirth, emanation as artisan and emanation in diverse forms. Skt. निर्माणकाय Tib. སྤྲུལ་སྐུ། Ch. 化身
Mahāmudrā - Mahāmudrā refers to an advanced meditation tradition in Mahāyāna and Vajrayāna forms of Into-Tibetan Buddhism that is focused on the realization of the empty and luminous nature of the mind. It also refers to the resultant state of buddhahood attained through such meditation practice. In Tibet, this tradition is particularly associated with the Kagyu school, although all other schools also profess this tradition. The term also appears as part of the four seals, alongside dharmamūdra, samayamudrā, and karmamudrā. Skt. महामुद्रा Tib. ཕྱག་རྒྱ་ཆེན་པོ།
gzhan stong - The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature. Tib. གཞན་སྟོང་
prabhāsvaratā - In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas. Skt. प्रभास्वर Tib. འོད་གསལ་ Ch. 光明
āvaraṇa - Literally, that which obscures or conceals. Often listed as a set of two obscurations (sgrib gnyis): the afflictive emotional obscurations (Skt. kleśāvaraṇa, Tib. nyon mongs pa'i sgrib pa) and the cognitive obscurations (Skt. jñeyāvaraṇa, Tib. shes bya'i sgrib pa). By removing the first, one becomes free of suffering, and by removing the second, one becomes omniscient. Skt. आवरण Tib. སྒྲིབ་པ་
āgantukamala - Mental stains that are not inherent to the nature of the mind but are temporarily present as the residue of past actions or habitual tendencies. It is sometimes iterated as adventitious defilements (Skt. āgantukakleśa, Tib. glo bur gyi nyon mongs), which references the fickle and temporary nature of disturbing emotions that lack an ultimately established basis for existence. Skt. आगन्तुकमल Tib. གློ་བུར་གྱི་དྲི་མ་
Mahāyāna - Mahāyāna, or the Great Vehicle, refers to the system of Buddhist thought and practice which developed around the beginning of Common Era, focusing on the pursuit of the state of full enlightenment of the Buddha through the realization of the wisdom of emptiness and the cultivation of compassion. Skt. महायान Tib. ཐེག་པ་ཆེན་པོ། Ch. 大乘
Prajñāpāramitā - A class of Mahāyāna sūtras which represents some of the earliest known literature of this genre of Buddhism. There are around forty texts associated with this category, though the most widespread is the exceedingly brief Prajñāpāramitāhṛdayasūtra, popularly known as the Heart Sūtra. This class of literature is typically associated with the second turning of the dharma wheel and especially with the teachings on emptiness (śūnyatā). As such, these texts were the primary scriptural source for the philosophy of the Madhyamaka school. Skt. प्रज्ञापारमिता Tib. ཤེར་ཕྱིན་,ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ Ch. 般若波羅蜜多
Madhyamaka - Along with Yogācāra, it is one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Nāgārjuna around the second century CE, it is rooted in the Prajñāpāramitā Sūtras, though its initial exposition was presented in Nāgārjuna's Mūlamadhyamakakārikā. Skt. मध्यमक Tib. དབུ་མ་ Ch. 中觀見
svasaṃvedana - An important term for the Yogācāra that refers to a consciousness of consciousness itself, or how one knows that they know something. It was a hotly debated topic that was disputed by followers of the Madhyamaka. In Tibet it would later become a common Dzogchen term, though with the entirely different meaning of one's own innate awareness (rig pa), a crucial concept in the Dzogchen teachings. Skt. स्वसंवेदन Tib. རང་རིག་ Ch. 自證分
vajrapada - Literally, vajra-footing, or base. In the context of the Ratnagotravibhāga, this is the name given to the seven subjects that are addressed in the treatise. These seven are the buddha, dharma, saṅgha, the element (dhātu), enlightenment (bodhi), enlightened qualities (guṇa), and enlightened activities (karman). Skt. वज्रपद Tib. རྡོ་རྗེའི་གནས་
tantra - Tantra, when juxtaposed with Sūtra, generally refers to the scriptures and texts which discuss esoteric topics. While the term is used to refer to texts on other topics, it is mostly used to refer to the genre of scriptures and texts on themes and topics associated with Vajrayāna Buddhism. Skt. तन्त्र Tib. རྒྱུད། Ch. 密宗
Madhyamaka - Along with Yogācāra, it is one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Nāgārjuna around the second century CE, it is rooted in the Prajñāpāramitā Sūtras, though its initial exposition was presented in Nāgārjuna's Mūlamadhyamakakārikā. Skt. मध्यमक Tib. དབུ་མ་ Ch. 中觀見
āvaraṇa - Literally, that which obscures or conceals. Often listed as a set of two obscurations (sgrib gnyis): the afflictive emotional obscurations (Skt. kleśāvaraṇa, Tib. nyon mongs pa'i sgrib pa) and the cognitive obscurations (Skt. jñeyāvaraṇa, Tib. shes bya'i sgrib pa). By removing the first, one becomes free of suffering, and by removing the second, one becomes omniscient. Skt. आवरण Tib. སྒྲིབ་པ་
prabhāsvaracitta - The luminous aspect of mind that is often contrasted with its empty aspect. It is often used figuratively to reference the cognizant, or knowing, aspect of mind and sometimes more literally as the natural luminosity of mind and luminous wisdom that is experienced in meditation. Skt. प्रभास्वरचित्त Tib. འོད་གསལ་གྱི་སེམས་ Ch. 光明心
prabhāsvaratā - In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas. Skt. प्रभास्वर Tib. འོད་གསལ་ Ch. 光明
gzhan stong - The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature. Tib. གཞན་སྟོང་
tridharmacakrapravartana - Three successive stages of the Buddhist teachings. Though they are traditionally attributed to the historical Buddha, modern scholarship tends to view them as developmental stages that occurred over the course of an extended period of time, with interludes of several centuries, in which we see major doctrinal shifts often based on seemingly newly emergent scriptural sources. Skt. त्रिधर्मचक्रप्रवर्तन Tib. ཆོས་འཁོར་རིམ་པ་གསུམ་
Cittamātra - Though it is sometimes used synonymously with Yogācāra, it is in fact one of the more prominent philosophical theories associated with this school. It asserts that the objects in the external world with which we interact are actually mentally created representations appearing as those objects. The character of these perceptions is predetermined by our own karmic conditioning that is stored in the ālayavijñāna. Skt. चित्तमात्र Tib. སེམས་ཙམ་
Great Madhyamaka - The term Great Madhyamaka is utilized in different contexts depending on the tradition. In the Jonang tradition, it generally refers to the Zhentong Madhyamaka philosophy as it was developed and systematized by Dölpopa. In this context, the Great Madhyamaka refers to the presentation of ultimate truth, while Madhyamaka describes the emptiness of the relative level of truth. In the Nyingma tradition, Great Madhyamaka refers to the subtle, inner Madhyamaka that unifies the philosophical positions of Nāgārjuna and Asaṅga. This is presented in opposition to the coarse, outer Madhyamaka that is the dialectic approach of Prāsaṅgika and Svātantrika. In the Kagyu tradition, the term is used in a similar vein in that Madhyamaka is used to refer to philosophical inquiry, while Great Madhyamaka is used to refer to the view arrived at through yogic accomplishment. However, in all of these traditions, Great Madhyamaka is heavily associated with buddha-nature (tathāgatagarbha) and the definitive status of these teachings. Skt. महामध्यमक Tib. དབུ་མ་ཆེན་པོ་
gzhan stong - The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature. Tib. གཞན་སྟོང་
Mahāyānottaratantraśāstravyākhyā - This is the title of Asaṅga's commentary to the Gyü Lama that is given by Tibetan sources instead of the Ratnagotravibhāgavyākhyā. Skt. महायानोत्तरतन्त्रशास्त्रव्याख्या Tib. ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་རྣམ་པར་བཤད་པ།
śrāvaka - The disciples of the Buddha who aspire to attain individual liberation or nirvāṇa. The final goal of the Hearers is to become an arhat, a state in which one has totally eliminated the inner problems of attachment, hatred and ignorance, the main causes for rebirth in this cycle of existence. There are four stages of a śrāvaka path including eight phases. Skt. श्रावक Tib. ཉན་ཐོས། Ch. 聲聞
saṃbhogakāya - The physical form of a buddha which resides in a pure buddha realm, possesses the marks and tokens of an enlightened being, teaches Mahāyāna teachings to a retinue of Bodhisattvas for eternity. This embodied form of a buddha is the source from which all the forms of emanation originate. Skt. संभोगकाय Tib. ལོངས་སྐུ།,ལོངས་སྤྱོད་རྫོགས་སྐུ། Ch. 報身
nirmāṇakāya - An fully enlightened Buddha is said to have the power to manifest in many forms in order to help the sentient beings. The emanation body of a buddha, as the third of the three bodies of a buddha, refers to the many forms in which a buddha can manifest and which are accessible to ordinary sentient beings. Buddhist scholars present four types of emanation bodies: emanation as supreme being, emanation as rebirth, emanation as artisan and emanation in diverse forms. Skt. निर्माणकाय Tib. སྤྲུལ་སྐུ། Ch. 化身
kun gzhi - Although it is commonly used as an abbreviation of ālayavijñāna (kun gzhi'i rnam shes), in later Tibetan traditions, particularly that of the Kagyu and the Nyingma, it came to denote an ultimate or pure basis of mind, as opposed to the ordinary, deluded consciousness represented by the ālayavijñāna. Alternatively, in the Jonang tradition, this pure version is referred to as ālaya-wisdom (kun gzhi'i ye shes). Skt. आलय Tib. ཀུན་གཞི་
Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt. बोधिसत्त्व Tib. བྱང་ཆུབ་སེམས་དཔའ། Ch. 菩薩
gzhan stong - The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature. Tib. གཞན་སྟོང་
paratantrasvabhāva - The second of the three natures, according to the Yogācāra school. It is the dependent nature that is used to describe the relationship between mind and its objects, though there is a clear emphasis on the latter. Hence, this nature is concerned with the nature of seemingly external objects that arise in dependence upon causes and conditions. Skt. परतन्त्रस्वभाव Tib. གཞན་དབང་གི་རང་བཞིན་
pariniṣpannasvabhāva - The third of the three natures, according to the Yogācāra school. It is the perfect nature that represents the most authentic understanding of phenomena, which is classically defined as the complete absence of the imaginary nature within the dependent nature. Skt. परिनिष्पन्नस्वभाव Tib. ཡོངས་སུ་གྲུབ་པའི་རང་བཞིན་
tridharmacakrapravartana - Three successive stages of the Buddhist teachings. Though they are traditionally attributed to the historical Buddha, modern scholarship tends to view them as developmental stages that occurred over the course of an extended period of time, with interludes of several centuries, in which we see major doctrinal shifts often based on seemingly newly emergent scriptural sources. Skt. त्रिधर्मचक्रप्रवर्तन Tib. ཆོས་འཁོར་རིམ་པ་གསུམ་
gzhan stong - The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature. Tib. གཞན་སྟོང་
Great Madhyamaka - The term Great Madhyamaka is utilized in different contexts depending on the tradition. In the Jonang tradition, it generally refers to the Zhentong Madhyamaka philosophy as it was developed and systematized by Dölpopa. In this context, the Great Madhyamaka refers to the presentation of ultimate truth, while Madhyamaka describes the emptiness of the relative level of truth. In the Nyingma tradition, Great Madhyamaka refers to the subtle, inner Madhyamaka that unifies the philosophical positions of Nāgārjuna and Asaṅga. This is presented in opposition to the coarse, outer Madhyamaka that is the dialectic approach of Prāsaṅgika and Svātantrika. In the Kagyu tradition, the term is used in a similar vein in that Madhyamaka is used to refer to philosophical inquiry, while Great Madhyamaka is used to refer to the view arrived at through yogic accomplishment. However, in all of these traditions, Great Madhyamaka is heavily associated with buddha-nature (tathāgatagarbha) and the definitive status of these teachings. Skt. महामध्यमक Tib. དབུ་མ་ཆེན་པོ་
āgantukamala - Mental stains that are not inherent to the nature of the mind but are temporarily present as the residue of past actions or habitual tendencies. It is sometimes iterated as adventitious defilements (Skt. āgantukakleśa, Tib. glo bur gyi nyon mongs), which references the fickle and temporary nature of disturbing emotions that lack an ultimately established basis for existence. Skt. आगन्तुकमल Tib. གློ་བུར་གྱི་དྲི་མ་
prabhāsvaratā - In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas. Skt. प्रभास्वर Tib. འོད་གསལ་ Ch. 光明
āgantukamala - Mental stains that are not inherent to the nature of the mind but are temporarily present as the residue of past actions or habitual tendencies. It is sometimes iterated as adventitious defilements (Skt. āgantukakleśa, Tib. glo bur gyi nyon mongs), which references the fickle and temporary nature of disturbing emotions that lack an ultimately established basis for existence. Skt. आगन्तुकमल Tib. གློ་བུར་གྱི་དྲི་མ་
tridharmacakrapravartana - Three successive stages of the Buddhist teachings. Though they are traditionally attributed to the historical Buddha, modern scholarship tends to view them as developmental stages that occurred over the course of an extended period of time, with interludes of several centuries, in which we see major doctrinal shifts often based on seemingly newly emergent scriptural sources. Skt. त्रिधर्मचक्रप्रवर्तन Tib. ཆོས་འཁོར་རིམ་པ་གསུམ་
Prajñāpāramitā - A class of Mahāyāna sūtras which represents some of the earliest known literature of this genre of Buddhism. There are around forty texts associated with this category, though the most widespread is the exceedingly brief Prajñāpāramitāhṛdayasūtra, popularly known as the Heart Sūtra. This class of literature is typically associated with the second turning of the dharma wheel and especially with the teachings on emptiness (śūnyatā). As such, these texts were the primary scriptural source for the philosophy of the Madhyamaka school. Skt. प्रज्ञापारमिता Tib. ཤེར་ཕྱིན་,ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ Ch. 般若波羅蜜多
tridharmacakrapravartana - Three successive stages of the Buddhist teachings. Though they are traditionally attributed to the historical Buddha, modern scholarship tends to view them as developmental stages that occurred over the course of an extended period of time, with interludes of several centuries, in which we see major doctrinal shifts often based on seemingly newly emergent scriptural sources. Skt. त्रिधर्मचक्रप्रवर्तन Tib. ཆོས་འཁོར་རིམ་པ་གསུམ་
abhidharma - Abhidharma generally refers to the corpus of Buddhist texts which deals with the typological, phenomenological, metaphysical, and epistemological presentation of Buddhist concepts and teachings. The abhidharma teachings present a meta-knowledge of Buddhist sūtras through analytical and systemic schemas and are said to focus on developing wisdom among the three principles of training. The Abhidharma is presented alongside Sūtra and Vinaya as one of the three baskets of the teachings of the Buddha. Skt. अभिधर्म Tib. ཆོས་མངོན་པ། Ch. 阿毗达磨
paratantrasvabhāva - The second of the three natures, according to the Yogācāra school. It is the dependent nature that is used to describe the relationship between mind and its objects, though there is a clear emphasis on the latter. Hence, this nature is concerned with the nature of seemingly external objects that arise in dependence upon causes and conditions. Skt. परतन्त्रस्वभाव Tib. གཞན་དབང་གི་རང་བཞིན་
pariniṣpannasvabhāva - The third of the three natures, according to the Yogācāra school. It is the perfect nature that represents the most authentic understanding of phenomena, which is classically defined as the complete absence of the imaginary nature within the dependent nature. Skt. परिनिष्पन्नस्वभाव Tib. ཡོངས་སུ་གྲུབ་པའི་རང་བཞིན་
āgantukamala - Mental stains that are not inherent to the nature of the mind but are temporarily present as the residue of past actions or habitual tendencies. It is sometimes iterated as adventitious defilements (Skt. āgantukakleśa, Tib. glo bur gyi nyon mongs), which references the fickle and temporary nature of disturbing emotions that lack an ultimately established basis for existence. Skt. आगन्तुकमल Tib. གློ་བུར་གྱི་དྲི་མ་
āgantukamala - Mental stains that are not inherent to the nature of the mind but are temporarily present as the residue of past actions or habitual tendencies. It is sometimes iterated as adventitious defilements (Skt. āgantukakleśa, Tib. glo bur gyi nyon mongs), which references the fickle and temporary nature of disturbing emotions that lack an ultimately established basis for existence. Skt. आगन्तुकमल Tib. གློ་བུར་གྱི་དྲི་མ་
gzhan stong - The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature. Tib. གཞན་སྟོང་
gzhan stong - The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature. Tib. གཞན་སྟོང་
śrāvaka - The disciples of the Buddha who aspire to attain individual liberation or nirvāṇa. The final goal of the Hearers is to become an arhat, a state in which one has totally eliminated the inner problems of attachment, hatred and ignorance, the main causes for rebirth in this cycle of existence. There are four stages of a śrāvaka path including eight phases. Skt. श्रावक Tib. ཉན་ཐོས། Ch. 聲聞
śrāvaka - The disciples of the Buddha who aspire to attain individual liberation or nirvāṇa. The final goal of the Hearers is to become an arhat, a state in which one has totally eliminated the inner problems of attachment, hatred and ignorance, the main causes for rebirth in this cycle of existence. There are four stages of a śrāvaka path including eight phases. Skt. श्रावक Tib. ཉན་ཐོས། Ch. 聲聞
Pratyekabuddha - Pratyekabuddhas are saints who, in their last birth in the cycle of existence, are said to become enlightened through solitary practice on the nature of dependent ordination. These saints are said to appear when there is no buddha around and work either alone or in small groups. Skt. प्रत्येकबुद्ध Tib. རང་སངས་རྒྱས།,རང་རྒྱལ། Ch. 緣覺
triyāna - Commonly seen in a Mahāyāna context, the three vehicles are the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna, which reference the three different types of Buddhist practitioners. However, these three vehicles can also reference the three types of Buddhist teachings of the Hīnayāna, Mahāyāna (or Pāramitāyāna), and the Vajrayāna. Skt. त्रियान Tib. ཐེག་པ་གསུམ་ Ch. 三乗
gzhan stong - The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature. Tib. གཞན་སྟོང་
Brahman - Brahman is the universal principle, supreme truth or ultimate reality in the Hindu religion considered to be absolute, eternal and blissful. A metaphysical concept, it is described as the single binding unity behind the diversity of all that exists. In Buddhism, while this metaphysical principle is not presented, one finds frequent mention of the deity named Brahmā, who is the personification of this principle. Skt. ब्रह्मन् Tib. ཚངས་པ།
Brahman - Brahman is the universal principle, supreme truth or ultimate reality in the Hindu religion considered to be absolute, eternal and blissful. A metaphysical concept, it is described as the single binding unity behind the diversity of all that exists. In Buddhism, while this metaphysical principle is not presented, one finds frequent mention of the deity named Brahmā, who is the personification of this principle. Skt. ब्रह्मन् Tib. ཚངས་པ།
arhat - A person who has reached nirvāṇa by eliminating the three poisons of attachment, hatred and ignorance having followed the path of seeking individual liberation as a Śrāvaka or a Pratyekabuddha. An arhat, thus, is a person who has overcome the cause of rebirth in the cycle of existence and will not take an ordinary birth again. Skt. अर्हत् Tib. དགྲ་བཅོམ་པ། Ch. 阿羅漢
lam rim - Lam rim refers to the stages on the path and, by extension, more commonly to the genre of teachings which contain practical instructions for training on the stages of the path to enlightenment. Related to the blo sbyong practice, it is particularly known among the Kadampa and Geluk schools. Tsongkhapa's Byang chub lam rim chen mo is the most well known in this genre and the term lam rim is often used specifically to refer to this text. Skt. मार्गक्रम Tib. ལམ་རིམ།,ལམ་གྱི་རིམ་པ།
Kagyu - The Kagyu school traces its origin to the eleventh-century translator Marpa, who studied in India with Nāropa. Marpa's student Milarepa trained Gampopa, who founded the first monastery of the Kagyu order. As many as twelve subtraditions grew out from there, the best known being the Karma Kagyu, the Drikung, and the Drukpa. Tib. བཀའ་བརྒྱུད་
Vajrayāna - The esoteric Buddhist tradition which developed as a syncretic system involving deity worship, use of mantras, physical energy, and mystical practices. It is also known as the mantra tradition and the tantric school as a result of being based on texts known as tantras. Skt. वज्रयान Tib. རྡོ་རྗེ་ཐེག་པ། Ch. 金剛乘
sugatagarbha - Literally, the "essence" or "heart of the Bliss Gone One(s)," a synonym for tathāgatagarbha that is likewise often rendered into English by the term buddha-nature. Though it is often back translated into Sanskrit as sugatagarbha, this term is not found in Sanskrit sources. Skt. सुगतगर्भ Tib. བདེ་གཤེགས་སྙིང་པོ་
