Ratnagotravibhāga

Authorship

The text is attributed to a certain Sāramati (娑囉末底) in the earlier Chinese tradition, while the Tibetan tradition considers the verse portion to have been composed by Maitreya-nātha and the prose commentary by Asanga. Ruegg suggests that the Chinese and Tibetan traditions may be reconciled by understanding the name given in Chinese sources as an epithet for Maitreya.

The case for the involvement of Maitreya-nātha is also strengthened by the discovery of a Sanskrit fragment of the Ratnagotravibhāga in Saka script which mentions Maitreya-nātha as the author of the 'root' (mūla) verses. The question of authorship may possibly be resolved by an analysis of the structure of this multi-layered text. Takasaki is certain that the author of the embedded commentary is Sāramati through his comparison of the RGV with the Dharmadhātvaviśeṣaśāstra.

Peter Harvey finds the attribution to Asanga less plausible.

Gotras

Sanskrit gotra is a figurative term for family or lineage. It later came to have the meaning of "destiny", particularly in Yogacara literature. "Another division of lineage is into PRAKṚTISTHAGOTRA (naturally present) and SAMUDĀNĪTAGOTRA (developed). According to the YOGĀCĀRABHŪMIŚĀSTRA, the former refers to one's innate potential for spiritual achievement; the latter refers to the specific individual habits one can develop that will help speed the mastery of that potential." The Ratnagotravibhāga describes the gotra of the buddhas, which is the buddha-nature present in all beings.

Nugteren contextualizes the Buddhist 'inheritance' of the term gotra from the wider tradition, where Sanskrit gotra literally means "cowshed". Gotra evolved in Buddhism to first different spiritual lineages one of which (rather controversially within the broader tradition) according to their spiritual predisposition and constitution were doomed to cycle endlessly in the wheel of saṃsāra without the intervention of a bodhisattva, that is they would never attain bodhi of their own volition, that doctrine in turn eventually evolved into the doctrine of Jina.

Uttaratantraśāstra

A secondary title for this work is Uttaratantraśāstra "Manual of the Ultimate Doctrine", by which name it is known in the Tibetan tradition, and in translations from that tradition's literature and commentaries.

The 14th Dalai Lama conveys that tantra in the Tibetan title to specifically refers to the "everlasting continuum of the mind", the translation by Berzin of mindstream in English:

Here, since the text indicates primarily the cleansing of the everlasting continuum of the mind when it is tarnished with fleeting stains, and thus since it concerns the everlasting mental continuum, it includes the term tantra, meaning everlasting continuum, in its title. Moreover, the word tantra has the connotation of something that goes on and on with continuity, something that continues over time with connection from prior to later moments. We can undoubtedly understand something from that connotation as well.

Transmission

Hookham affirms that there are precious few records of the RGV or RGVV (its commentary) in India and that their traditional recorded history commences with their 'rediscovery' by Maitripa.

Mathes relates a version of the traditional textual transmission of the RGV by Maitripada (also called "Maitrīpa", ca. 1007-ca.1085), the disciple of Naropa and the guru of Marpa Lotsawa, and proffers his critical analysis that Maitripada's teachers Jñanasrimitra (980-1040) of Vikramashila and Ratnākaraśānti must have had access to the RGV, RGVV and/or their extracts:

Tradition has it that the Dharmadharmatāvibhaga and the Ratnagotravibhāga were rediscovered and taught by Maitrīpa, but Maitrīpa's teacher at Vikramashila, Jñānaśrīmitra (ca. 980-1040), must have already known these two works when he composed his Sākārasiddhiśāstra and Sākārasamgraha. Ratnākaraśānti, another teacher of Maitrīpa, also quotes the Ratnagotravibhāga in the Sūtrasamuccayabhāṣya. Maitrīpa passed the Dharmadharmatāvibhaga and the Ratnagotravibhāga on to *Ānandakīrti and Sajjana.

Sanskrit

The critical edition of the RGV in Sanskrit was first published by Johnston, et al. (1950) This critical edition of Johnston is founded on two manuscripts discovered by Rev. Rāhula Sāñkṛtyāyana (1893–1963) in Tibet.

Of the complete extant Sanskrit [Johnston, et al. (1950)], Tibetan and Chinese manuscript versions, recension or interpolations of the RGV (according to perspective), Takasaki (1966) considered the Chinese translation of a no longer extant Sanskrit text to be the oldest RGV manuscript in existence, though not necessarily truly representing the original Sanskrit.

Chinese

According to Takasaki (1966: p. 7), the Chinese Tripiṭaka retains one translation of the RGV, being known as No. 1611, Vol.31 (Taisho Daizokyo Ed.) with the nomenclature chiu-ching yi-ch'eng pao-sing-lun, (pinyin) Jiūjìng yìchéng bǎoxìng lùn, 《究竟一乘寶性論》 (literally back-translated into Sanskrit: Uttara-ekayāna-ratnagotra-śāstra).

Tibetan

Takasaki (1966: p. 6) holds the Tibetan Tanjur to retain two versions of the RGV:

Both of these versions were translated by Matiprajna (Sanskrit, 1059–1109) (also known as: Ngok Loden Sherab; Wylie: Blo-ldan-shes-rab) under the guidance of Kashmiri Pandits 'Ratnavajra' (Sanskrit) (Wylie: Rin-chen rdo-rje) and Sajjana, conducted at Srinagar in Kashmir, towards the close of the 11th century CE.

English Translations

Obermiller (1931) pioneered research into the RGV literature in English language through his translation of the Tibetan RgVV under the name of the Uttara-tantra-shastra, (the text's name in the Tibetan tradition), labeling it an example of monism.

The verse portion of the Ratna-gotra-vibhāga has been translated several times into English, including by E. Obermiller (1931) and Rosemary Fuchs (2000). The English translations by Takasaki and Brunnholzl are the only English translations of the complete work, including the commentary.

Commentary on the Ratnagotravibhaga

To mitigate any confusion or perhaps to bring uncertainty into awareness, the RGV in certain textual transmissions has an embedded commentary RGVV that has become for the most part integrated with the RGV through the passage of time even though there are distinct editions of the RGV and RGVV. Takasaki provided a valuable textual analysis of the Sanskrit critical edition edited by Johnston with those versions preserved in certain editions of the Chinese and Tibetan canon. Takasaki identified a textual core of the RGV with the most ancient verses of this core, dated ..., being extant in the Chinese. The work of Takasaki and Johnston has been critiqued by the extensive reviews of such scholars as deJong and Lambert Schmithausen.

Contents

The text consists of about 430 Sanskrit verses with a prose commentary (vyākhyā) that includes substantial quotations from tathāgatagarbha-oriented sutras. As well as a single extant Sanskrit version, translations exist in Chinese and Tibetan, though each of these versions show a degree of recensional variation. Extensive analysis of the critical Sanskrit text edited by Johnston (1950) with the Tibetan and Chinese versions, identified that the verses actually comprise two separate groups: a core set of 27 ślokas and 405 additional or supplementary verses of explication (Skt. kārikā). The work of Johnston, et al. (1950) and Takasaki have been critiqued by the extensive reviews of such scholars as deJong and Schmithausen.

Final teaching

The secondary title for this work, Uttaratantraśāstra, highlights the text's claim that the tathāgatagarbha or buddha-nature teachings represent the final, definitive teachings of the Buddha, in contrast to the earlier teachings on emphasizing intrinsic emptiness, such as contained in the Prajñāpāramitā sutras and other Mahayana sutras. In addition to the group of scriptures known as the Tathāgatagarbha sutras, this work is the cornerstone of the tathāgatagarbha trend of thought in Mahayana Buddhism.

Buddha-nature

The Ratnagotravibhaga is notable for its exploration of the doctrine of the buddha nature, the view that all sentient beings are already buddhas or have the propensity to attain buddhahood.

The Uttaratantra takes as its key topic the idea of the dhātus of the Buddha present in all beings:

The principal subject matter of this treatise is the special theory of Dhatu (fundamental element) of the Absolute (Tathagata-garbha = essence of Buddha)... It is an exposition of the theory of the Essence of Buddhahood (tathagata-garbha), the fundamental element (dhatu) of the Absolute, as existing in all sentient beings. ... This element which had been regarded as an active force (bija) before, is regarded, in this text, as eternal, quiescent and unalterable, as the true essence of every living being and source of all virtuous qualities.'

Completion of sunyata

Within tathagatagarbha literature a completion of sunyata (emptiness) theory and an emphasising of metaphysics and mysticism can be found:

The Uttaratantra is a Mahayana text with emphasis on Buddhist metaphysics and mysticism [...] Tathagata-garbha thought is complementary to sunyata thought of the Madhyamika and the Yogacara, as it is seen in the Uttaratantra. The Uttaratantra first quotes the Srimala-devi-sutra to the effect that tathagata-garbha is not accessible to those outside of sunya realization and then proceeds to claim that sunyata realization is a necessary precondition to the realization of tathagata-garbha. There is something positive to be realized when one’s vision has been cleared by sunyata. The sunyata teachings of the prajna-paramita are true but incomplete. They require further elucidation, which is found in the Uttaratantra.'

The Uttaratantra constitutes a higher Buddhist doctrine than that of sunyata as found in the prajnaparamita sutras:

The sunyata teachings in the Prajna-paramita are true, but incomplete. They require still further elucidation, which the Uttaratantra provides. Thus it assumes the Prajna-paramita teachings as the purva or prior teachings, and the tathagata-garbha teachings as the uttara, in the sense of both subsequent and superior.'

Positive understanding of sunyata

Both the Śrīmālādevī Siṃhanāda Sūtra and the Ratnagotravibhāga enunciate the idea that the buddha-nature is possessed of four transcendental qualities:

1. Permanence
2. Bliss
3. Self
4. Purity

The buddha-nature is ultimately identifiable as the dharmakāya. These elevated qualities make of the Buddha one to whom devotion and adoration could be given: "Here there is an elevation and adoration of Buddha and his attributes, which could be a significant basis for Mahayana devotionalism."

Exegetical tradition

Notable exegetes of the Ratnagotravibhāga have been Dolpopa Sherab Gyaltsen, Gö Lotsawa, Gyaltsab Je, and Jamgon Ju Mipham Gyatso, amongst others.

The Nyingma commentary of Ju Mipham from a Dzogchen view has been rendered into English by Duckworth (2008). Khenchen Namdrol Rinpoche (2008/2009) commenced the Rigpa Shedra teachings on Mipham's view of Buddha Nature which has been followed by Khenpo Dawa Paljor (2009) of Rigpa Shedra's oral word by word commentary of Ju Mipham's exegesis of RGV in Tibetan with English translation.

Dzogchen view

Seven Diamond Points

The Three Jewels contains a synthesis of sugatagarbha literature into five chapters that distill seven 'diamond points' (vajrapada):

1. 'Buddha' (Sanskrit: ; Wylie: sangs-rgyas; Chinese:)
2. 'Dharma' (Sanskrit: Wylie: chos; Chinese:)
3. 'Saṃgha' (Sanskrit: gaṇa; Wylie: dge-'dun; Chinese:)
4. 'Essence' (Sanskrit: dhātu; Wylie: khams; Chinese:)
5. 'Awakened' (Sanskrit: bodhi; Wylie: byañ-chub; Chinese:)
6. 'Qualities' (Sanskrit: guna; Wylie: yon-tan; Chinese:)
7. 'Activities' (Sanskrit: karman; Wylie: phyin-las' Chinese:)

In the tantric twilight language of correspondence the Three Jewels of Sangha, Dharma and Buddha are identified as the Three Vajras (and qualities and activities).

According to Namkhai Norbu, all five of these, body (sku), voice (gsung), mind (thugs), qualities (yon tan), activities (phrin las), constitute a mindstream or 'continuum of being' of either a sentient being (with adventitious obscurations) or a buddha (without adventitious obscurations).

Everlasting element

The "ratnagotra" (lineal jewel, gem lineage) is a synonym for the buddha nature, the 'element' which is "as it is", the 'everlasting' aspect of the continuum of being, the aspect that is constant and 'unsullied'. In Dzogchen technical language, 'primordial purity' (Wylie: ka dag), which is none other than the 'one taste' (ro gcig) of the 'gnosis of commonality/egality' .

This is metaphorically 'twilighted' in the RGV as dhruva "pole star". From the vantage of the Northern Hemisphere of Earth, the pole star is apt because day or night it is always in the sky, hence constant, immutable and fixed, but not necessarily visible. The pole star appears not to move but the heavenly bodies revolve around it as though it is a fixed 'point' (Sanskrit: bindu). Just as the pole star is not truly fixed in the sky, the 'everlasting' aspect is not eternal, and should be understood as subject to the Catuṣkoṭi which is employed in the RGV. The 'essence', the 'element', the 'ratnagotra' must not be essentialized. Rather than the term 'eternal' or 'everlasting' which smacks of 'eternalism' (Pali: sassatavada) anathemic to Buddhadharma, a continuum spontaneously 'self-emergent' (rang shar) is sound .

Essence, nature and power

An important Dzogchen doctrinal view on the Sugatagarbha qua 'Base' (gzhi) that foregrounds this is 'essence' (ngo bo), 'nature' (rang bzhin) and 'power' (thugs rje):