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*[[Saddharmapuṇḍarīkasūtra]]
*[[Saddharmapuṇḍarīkasūtra]]


=== [[Ratnagotravibhāga Mahāyānottaratantraśāstra]] [[/ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས|ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས།]] ===
=== [[Ratnagotravibhāga Mahāyānottaratantraśāstra]]<br>[[/ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས|ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས།]] ===
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<noglossary><h1 class="large">The [[Mahāyānottaratantraśāstra]]</h1>__NOTOC__


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*[[Ratnagotravibhāga Mahāyānottaratantraśāstra|Read the root text of the Ratnagotravibhāga Mahāyānottaratantraśāstra here]]  
*[[Ratnagotravibhāga Mahāyānottaratantraśāstra|Read the root text of the Ratnagotravibhāga Mahāyānottaratantraśāstra here]]  
**[[Texts/Ratnagotravibhāga_Mahāyānottaratantraśāstra/Root_Verses|Root Verses - Comparative multilingual edition of the root verses only]]
**[[Texts/Ratnagotravibhāga_Mahāyānottaratantraśāstra/Root_Verses|Root Verses - Comparative multilingual edition of the root verses only]]
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== About The Gyü Lama ==
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The [[Gyü Lama]] (<span class="sans">རྒྱུད་བླ་མ་</span>), also called the [[Mahāyānottaratantra Śāstra]] (<span class="sans">ཐེག་ཆེན་རྒྱུད་བླ་མའི་བསྟན་བཅོས་</span>), the [[Ratnagotravibhāga]] (RGV), or simply the [[Uttaratantra]], is one of the most important texts of the Yogācāra tradition that expounds the tathāgatagarbha (buddha nature) theory, the idea that all sentient beings possess the nature of a buddha.<ref>Mathes, [[A Direct Path to the Buddha Within]], 2</ref> The Tibetan Buddhist tradition holds the [[Ratnagotravibhāga]] to be one of the Five Treatises that [[Maitreya]] taught to [[Asaṅga]] (4th century?). According to Klaus-Dieter Mathes, the [[Ratnagotravibhāga]] was largely ignored until the eleventh century when Indian scholars and adepts attempted to bring the tantric teachings in line with mainstream Mahāyāna.<ref>Ibid.</ref> The [[Ratnagotravibhāga]] and buddha nature theory provided the necessary doctrinal support for this kind of work, paving the road for its entry and subsequent importance within the Tibetan Buddhist dialogue.
As a whole, the [[Ratnagotravibhāga]] consists of three parts: (1) basic verses, (2) commentarial verses and (3) prose commentary, the third being the vyākhyā, the commentary attributed to [[Asaṅga]].<ref>Kano, [[RNgog Blo‐ldan‐shes‐rabʹs Summary of the Ratnagotravibhāga: The First Tibetan Commentary on a Crucial Source for the Buddha‐nature Doctrine]], 17</ref> Issues with regards to [[Authorship of the RGV|authorship]] arise when comparing the Sanskrit, Chinese and Tibetan texts, as the only extant Sanskrit version<ref>critically edited by Johnston in [[Prasad, H. S.]], ed. [[The Uttaratantra of Maitreya]]. Containing E.H. Johnson's Sanskrit text and [[E. Obermiller]]'s English translation. [[Bibliotheca Indo-Buddhica]], 79. Delhi: [[Sri Satguru Publications]], 1991.</ref> attributes no author, and the only Chinese version, translated by Ratnamati sometime after 508<ref>Kano, [[RNgog Blo‐ldan‐shes‐rabʹs Summary of the Ratnagotravibhāga: The First Tibetan Commentary on a Crucial Source for the Buddha‐nature Doctrine|RNgog Blo‐ldan‐shes‐rabʹs Summary of the Ratnagotravibhāga]], 17</ref>, attribues the entire text to Sāramati.<ref>For a detailed discussion regarding the authorship of the verses and prose, see Kano, [[RNgog Blo‐ldan‐shes‐rabʹs Summary of the Ratnagotravibhāga: The First Tibetan Commentary on a Crucial Source for the Buddha‐nature Doctrine|RNgog Blo‐ldan‐shes‐rabʹs Summary of the Ratnagotravibhāga]]; Takasaki, [[A study on the Ratnagotravibhāga (Uttaratantra), being a treatise on the Tathāgatagarbha theory of Mahayana Buddhism]]</ref> ([[Authorship of the RGV|You can see various interpretations of the RGV authorship here.]])
The only extant Tibetan version of the [[Ratnagotravibhāga]] was translated by rNgog Blo-ldan-shes-rab (1059–1109) and Sajjana (late 11th cent.),<ref>Kano, [[RNgog Blo‐ldan‐shes‐rabʹs Summary of the Ratnagotravibhāga: The First Tibetan Commentary on a Crucial Source for the Buddha‐nature Doctrine|RNgog Blo‐ldan‐shes‐rabʹs Summary of the Ratnagotravibhāga]], 89</ref> though according to gZhon-nu-dpal there were a total of six translations made, the first by Atiśa (982–1054) and Nag-tsho Tshul-khrims-rgyal-ba (1011–1064).<ref>Ibid. 90
:(a) Atiśa (982–1054) and Nag-tsho Tshul-khrims-rgyal-ba (1011–1064)
:(b) rNgog Blo-ldan-shes-rab (1059–1109) and Sajjana (late 11th cent.)
:(c) sPa-tshab Nyi-ma-grags (b.1055)
:(d) Mar-pa Do-pa Chos-kyi-dbang-phyug (1042–1136)
:(e) Jo-nang Lo-tsā-ba Blo-gros-dpal (1299–1353 or 1300–1355)
:(f) Yar-klungs Lo-tsā-ba Grags-pa-rgyal-mtshan (1242–1346)</ref> rNgog Blo-ldan-shes-rab wrote the first commentary on the RGV<ref>Translated in Kazuo's Ph.D. dissertation, "[[rNgog Blo‐ldan‐shes‐rabʹs Summary of the Ratnagotravibhāga: The First Tibetan Commentary on a Crucial Source for the Buddha‐nature Doctrine]]</ref> officially bringing it into Tibetan discourse at the end of the 11th century, from which point, the various Tibetan interpretations of the buddha nature theory take off. Mathes points to the main issue in the various interpretations as being whether the teaching that all beings are buddhas is provisional or definitive in meaning.<ref>Mathes, [[A Direct Path to the Buddha Within]], 3</ref> Over the next nine centuries, 45 commentaries were written on the [[Ratnagotravibhāga]] alone<ref>Burchardi, [[A Provisional List of Tibetan Commentaries on the Ratnagotravibhāga]]; Kano, [[RNgog Blo‐ldan‐shes‐rabʹs Summary of the Ratnagotravibhāga: The First Tibetan Commentary on a Crucial Source for the Buddha‐nature Doctrine|RNgog Blo‐ldan‐shes‐rabʹs Summary of the Ratnagotravibhāga]] (See [[A List of the Commentaries on the Ratnagotravibhāga|Appendix G]]) </ref>, and the text was referenced in "different ways to doctrinally support disputed traditions, such as the zhentong (gzhan stong) ("empty of other") of the Jonangpas (Jo nang pa) or sūtra-based mahāmudrā."<ref>Mathes, [[A Direct Path to the Buddha Within]], 3</ref> The text also serves as an important basis for both the Dzogchen tradition of Longchenpa and the Mahamudra tradition of the Kagyüpas.<ref>Ibid., 1</ref>


The emphasis of this site is to provide information on the resources available in the study of the [[Ratnagotravibhāga]] and all of its interpretations within the Tibetan Buddhist milieu. The information presented here is far from complete and will continue to develop as new scholarship arises. We welcome any feedback, and if you see any omissions or errors, [mailto:Research@tsadra.org please let us know via email].
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== The Five Dharmas of Maitreya ==
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;The Ornament of Clear Realization
:Skt. Abhisamayālaṃkāra
:Tib. <span class="sans">མངོན་རྟོགས་པའི་རྒྱན་</span>
:Wyl. mngon par rtogs pa'i rgyan
 
;The Ornament of the Mahayana Sutras
:Skt. Māhayānasūtrālaṃkāra
:Tib. <span class="sans">ཐེག་པ་ཆེན་པོའི་མདོ་སྡེ་རྒྱན་</span>
:Wyl. theg pa chen po'i mdo sde rgyan
 
;Distinguishing the Middle from the Extremes
:Skt. Madhyāntavibhāga
:Tib. དབུས་དང་མཐའ་རྣམ་པར་འབྱེད་པ་
:Wyl. dbus dang mtha' rnam par 'byed pa
 
;Distinguishing Dharma and Dharmata
:Skt. Dharma-dharmatā-vibhāga
:Tib. ཆོས་དང་ཆོས་ཉིད་
:Wyl. chos dang chos nyid rnam par 'byed pa
 
;The Sublime Continuum
:Skt. Uttaratantra Śāstra
:Tib. རྒྱུད་བླ་མ་
:Wyl. rgyud bla ma
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== Resources ==
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* [[#Maitreya's Root Text: Mahāyānottaratantraśāstra|Maitreya's Mahāyānottaratantraśāstra, Texts & Translations]]
* [[#Asaṅga's Commentary: Mahāyānottaratantraśāstravyākhyā|Asaṅga's Mahāyānottaratantraśāstravyākhyā, Texts & Translations]]
* [[#Other Tibetan Commentaries|Select Tibetan Commentaries & Translations]]
* [[#Selected Bibliography & Resources|Selected Bibliography of Books, Articles, Dissertations & Other Resources]]
* [[Mahāyānottaratantraśāstra|Tibetan Catalogue of Mahāyānottaratantraśāstra]]
* [[Mahāyānottaratantraśāstravyākhyā|Tibetan Catalogue of Mahāyānottaratantraśāstravyākhyā]]
* [[A List of the Commentaries on the Ratnagotravibhāga|Extensive List of Tibetan Commentaries]]
* [[Records of Transmission Lineages (gsan yig) of the Ratnagotravibhāga|Transmission Lineages of the Ratnagotravibhāga according to Jamgon Kongtrol]]
== [http://www.tbrc.org/ BDRC] Content ==
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;Bibliographical Title
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:109-148 in Volume 123 of Work W23703
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:tshul khrims rin chen. "theg pa chen po rgyud bla ma'i bstan bcos." In bstan 'gyur (sde dge). TBRC W23703. 123: 109 - 148. delhi: delhi karmapae choedhey, gyalwae sungrab partun khang, 1982-1985. http://tbrc.org/link?RID=O1GS6011%7CO1GS601137645$W23703
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;Bibliographical Title
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;Bibliographical Title
:''theg pa chen po rgyud bla ma'i bstan bcos''
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:''mahayana uttara tantara sastra''
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;gSer bris Catalog Num.
:3528
;Otani, Beijing Catalog Num.
:5525
;Citation
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===Secondary Sources and Further Studies ===
See the [[Research/Secondary_Sources|Selected Bibliography & Resources Page]]
 
== Notes ==
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<noinclude>[[Category:Buddha-Nature Project Tests]]</noinclude>

Revision as of 22:46, 28 September 2018

The Source Texts


In relation to source literature, on this site, we generally divide these into the two broad categories of sūtras and commentaries. While traditionally both of these categories entail a wide range of internal divisions and classifications, here these two can be simply understood to demarcate the difference between scriptures orated by the Buddha, or his attendant Bodhisattvas, and authored works, which draw upon those discourses in order to elucidate a particular aspect of the Buddhist teachings. In terms of the former, these texts are traditionally referred to as “buddhavacana,’’ literally “the speech of the Buddha,’’ and are considered to represent actual discourses that were recalled and passed down through oral lineages until they were eventually set into writing in the ensuing centuries. And though much has been written about these works in academic literature, especially in terms of the potential dates and locals of their composition, little is known of the actual authorship of these works and thus they are generally considered to be anonymous compositions. On the other hand, what we are referring to here as commentaries are generally signed by their authors, even if the contents of these compositions are credited to earlier figures. Though again, exact authorship of a particular text might still be uncertain or contested, in either traditional or academic circles, these types of texts, as opposed to sūtras, are universally considered to have been intentionally composed.


The titles of the Gyu Lama

The title Ratnagotravibhāga Mahāyānottaratantraśāstra[1] is attested in the surviving Sanskrit manuscripts. It roughly translates as “The Superior Continuum (uttaratantra) of the Mahāyāna, A Treatise (śāstra) Analyzing (vibhāga) the Source (gotra) of the Three Jewels (ratna).” One surviving Sanskrit reference, Abhayākaragupta’s Munimatālaṃkāra, gives the name as Mahāyānottara: [Treatise] on the Superior Mahāyāna [Doctrine].[2] Western scholars only became aware of Sanskrit versions in the 1930s (see below); prior to this, they knew the text only in Chinese or Tibetan translation, and this was complicated by the fact that both the Chinese and the Tibetan traditions divide the text into two. Where in India the Ratnagotravibhāga was a single work comprised of root verses, explanatory verses, and prose commentary, the Chinese and Tibetan translators and commentators considered the root and explanatory verses to be one text and the complete text, including the prose commentary, to be a second. Thus not only do we have multiple names in multiple languages for the treatise, but multiple names in Chinese and Tibetan for its different parts.... Read the whole essay here


Sutra Sources

Ratnagotravibhāga Mahāyānottaratantraśāstra
ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས།

Sanskrit Texts

Tibetan Texts

Chinese Texts

  • Ratnamati 勒那摩提 (508 A.D.), 究竟一乘寶性論 (Chinese translation of Rgvbh), in T 1611. Attributed author is Sāramati.

Commentaries

Indian Commentaries

Tibetan Commentaries

Select Tibetan Texts[4]

English Translations

French Translations

German Translations


The Texts


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  1. According to the Sanskrit grammatical rules associated with sandhi, the word boundaries of the “a” of Mahāyāna and the “u” of Uttaratantra combine as “o.” The title could just as easily be rendered “Mahāyāna Uttaratantra Śāstra.”
  2. Kano, Buddha-Nature and Emptiness, 27, note #41.
  3. Besides this text, the only other two known Indian “commentaries” on the Uttaratantra are Vairocanarakṣita’s (eleventh century) very brief ahāyānottaratantraṭippaṇī (eight folios) and Sajjana’s (eleventh/twelfth century) Mahāyānottaratantraśāstropadeśa (a summary in thirty-seven verses). Brunnholzl, K. Luminous Heart pg 403 note 24
  4. For an extensive list of Tibetan Commentaries, see A List of the Commentaries on the Ratnagotravibhāga