Sources Mentioned
The first, made up entirely of the so-called root verses, corresponds to the Sanskrit title Ratnagotravibhāga Mahāyānottaratantraśāstra, though it is usually referenced in this tradition by the Tibetan equivalent of the latter subtitle, Theg pa chen po rgyud bla ma'i bstan bcos, which is commonly rendered into English as the Treatise on the Ultimate Continuum of the Great Vehicle and is abbreviated as RGV. However, the full title, Theg pa chen po rgyud bla ma'i bstan bcos dkon mchog gi rigs rnam par dbye ba, does appear at the end of each chapter of the canonical Tibetan recensions. Nevertheless, this version is likely a Tibetan redaction, in that thus far there is no evidence of a Sanskrit version written entirely in verse that excludes the commentarial sections that explain them.
The second, which combines the verses with their accompanying prose commentary, corresponds to the *Ratnagotravibhāgavyākhyā as it has become known in academic circles where it is referenced with the abbreviation RGVV. However, in Tibetan the subtitle is merely appended with the equivalent of vyākhyā, i.e. Theg pa chen po rgyud bla ma'i bstan bcos rnam par bshad pa, and thus a translation of the Tibetan title of the complete text would be something akin to the Explanatory Commentary on the Treatise on the Ultimate Continuum of the Great Vehicle. However, the extant Sanskrit recension of the Ratnagotravibhāga Mahāyānottaratantraśāstra directly corresponds to the Tibetan version known as the *Ratnagotravibhāgavyākhyā, in that it contains both the root verses and the prose commentary. Though, again, lacking a Sanskrit work entitled the Ratnagotravibhāgavyākhyā, we can surmise that its corresponding Tibetan title was likely manufactured in order to delineate it from the streamlined verse redaction, while the Sanskrit title *Ratnagotravibhāgavyākhyā was in turn a product of modern scholars. On the surface it would seem that this title is a combination of the Chinese title back translated into Sanskrit as the Ratnagotraśāstra and the one found in the Tibetan editions, which state the Sanskrit title as the Mahāyānottaratantraśāstravyākhya. Nevertheless, in terms of content, the Sanskrit RGV corresponds to the Tibetan RGVV, in that the Ratnagotravibhāga Mahāyānottaratantraśāstra is the same text as Theg pa chen po rgyud bla ma'i bstan bcos rnam par bshad pa.
Also, see the Ratnagotravibhāga Mahāyānottaratantraśāstra and for a recent essay on the text: On the Ratnagotravibhāga by Alexander Gardner.Secondary Publications Mentioned
1) The Sūtrālaṁkāra,'"`UNIQ--ref-000064F3-QINU`"'
2) " Madhyānta-vibhanga,'"`UNIQ--ref-000064F4-QINU`"'
3) " Dharma-dharmatā-vibhanga'"`UNIQ--ref-000064F5-QINU`"'
4) " Abhisamayālaṁkāra,'"`UNIQ--ref-000064F6-QINU`"' and
5) " Uttaratantra.'"`UNIQ--ref-000064F7-QINU`"'
Of these 5 treatises the original Sanskrit text of the Sutrālaṁkāra has been edited by Prof. Sylvain Levi, who has likewise given a French translation of it. The Sanskrit text of the Abhisamayālaṁkāra and its Tibetan translation have been recently edited by Prof. Th. Stcherbatsky and by myself in the Bibliotheca Buddhica and will be followed by an analysis of the 8 subjects and the 70 topics which form its contents. The 3 other works have not, till now, met with the full appreciation of European scholars. The reason perhaps is that we possess only their Tibetan translations in the Tangyur (MDO XLIV), the original Sanskrit texts having not, up to this time, been discovered. An investigation of this branch of Buddhist literature according to the Tibetan sources enables us to ascertain the exclusive importance of the said 3 treatises as containing, in a very pregnant form, the idealistic and monistic teachings of later Buddhism. In particular the Tibetan works draw our attention to the Uttaratantra, the translation and analysis of which forms the subject-matter of the present work. It is indeed the most interesting of the three, if not of all the five, being the exposition of the most developed monistic and pantheistic teachings of the later Buddhists and of the special theory of the Essence of Buddhahood,'"`UNIQ--ref-000064F8-QINU`"' the fundamental element'"`UNIQ--ref-000064F9-QINU`"' of the Absolute, as existing in all living beings. (Obermiller, introduction, 81–82)
People Mentioned
About the video
| Featuring | Karl Brunnhölzl, Karma Phuntsho |
|---|---|
| Creator | Tsadra Foundation |
| Director | Perman, M. |
| Producer | Tsadra Foundation |
| Event | What Is My Mind without Me? Buddha-Nature in the Karma Kagyu School by Karl Brunnhölzl (26 February 2022, Munich and Bhutan) |
| Related Website | Buddha-Nature |
| Creation Date | 26 February 2022 |
| Citation | Brunnhölzl, Karl. "On the Inspiration Behind His Book When the Clouds Part." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, February 26, 2022. Video, 3:19. https://www.youtube.com/watch?v=QR9zvAqlgmM. |
