Library Items
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.On the topic of this person
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.Philosophical positions of this person
"As to the interpretation of Buddha-nature, on the other hand, Sajjana and rNgog hold different views, for Sajjana equates Buddha-nature with the luminous mind, which is not empty, while rNgog equates it with emptiness." Kano, K., Buddha-Nature and Emptiness, p. 239.
Other names
- པཎྜི་ཏ་ས་ཛ་ན་ · other names (Tibetan)
- ས་ཛཛ་ན་ · other names (Tibetan)
- paN+Di ta sa dza na · other names (Wylie)
- sa dzdza na · other names (Wylie)
- Notes on names: In some of the recensions of the Ratnagotravibhāga, such as in the Derge Tengyur, as well as in Dölpopa's commentary we find Sajjana's name rendered into Sanskrit as Sadjñāna.
Affiliations & relations
- Ratnavajra · familial relation
- Mahājana · familial relation
- Ratnavajra · teacher
- gzus dga' ba'i rdo rje · student
- te dza de ba · student
- btsan kha bo che · student
- rngog blo ldan shes rab · student
