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आर्यचन्द्रोत्तरादारिकाव्याकरणनाममहायानसूत्र
Candrottarādārikāvyākaraṇasūtra
འཕགས་པ་བུ་མོ་ཟླ་མཆོག་ལུང་བསྟན་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
'phags pa bu mo zla mchog lung bstan pa zhes bya ba theg pa chen po'i mdo
The Sūtra of the Prophecy Concening the Girl Candrottarā (84000)
Text
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Description
The Sutra of the Dialogue of the Girl Candrottarā was probably composed about the third or fourth century A.D., about the same time as the sequel to The Sutra of the Teaching of Vimalakīrti, which is known as The Sutra of the King Who Was Annointed on the Head (Ting-wang ching or Kuan-ting-wang ching). The Chinese translation of the Candrottarā was undertaken by Jnanagupta of Sui, a North Indian monk from Gandhara, and by the Chinese monk Chih-te in 591. The Tibetan translation was begun in the ninth century by Jinamitra.
The text is mainly in prose with several long sections of verse. The Candrottarā has few discourses on Mahāyāna teachings, focusing instead on a series of dialogues between Candrottarā, Śāriputra, and various Bodhisattvas . . . A noteworthy feature in the Candrottarā is the portrayal of Vimalakīrti as a rather weak individual who is afraid of threats from other men. In The Sutra of the Teaching of Vimalakīrti (Vimalakīrtinirdeśa) . . . on the other hand, Vimalakīrti is an immensely powerful Bodhisattva of unmitigated energy, who devastates the arguments of the monk Śāriputra. In Candrottarā, ("On top of the moon") Vimalakīrti's daughter, who is named Candrottarā, in an apparent reversal of roles with the Vimalakīrti of The Sutra of the Teaching of Vimalakīrti, has the same eloquence and incisive wisdom with regard to the Dharma as her father. The Candrottarā may be viewed as a sequel to the Vimalakīrtinirdeśa. (Extracted from Diana Paul, "Introduction to The Sutra of the Dialogue of the Girl Candrottarā," in Women in Buddhism: Images of the Feminine in the Mahāyāna Tradition, 190-91)
Quoted in the aligned translations
Reference
Candrottarādārikāvyākaraṇasūtra [आर्यचन्द्रोत्तरादारिकाव्याकरणनाममहायानसूत्र]. 'phags pa bu mo zla mchog lung bstan pa zhes bya ba theg pa chen po'i mdo [འཕགས་པ་བུ་མོ་ཟླ་མཆོག་ལུང་བསྟན་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།]. [The Sūtra of the Prophecy Concening the Girl Candrottarā (84000)]. Translated by Jinamitra, Ye shes sde, Jñānagupta. Kangyur, RKTSK 191 http://www.rkts.org/cat.php?id=191&typ=1.
Interconnections
1 Full translations
This volume contains two short Mahayana texts: The Sutra of Master of Medicine, Beryl Radiance Tathāgata and The Sutra of the Girl Candrottarā. Published by BDK America.
1 Partial translations
No abstract given. Here are the first relevant paragraphs:
The Sutra of the Dialogue of the Girl Candrottarā was probably composed about the third or fourth century A.D., about the same time as the sequel to The Sutra of the Teaching of Vimalakīrti, which is known as The Sutra of the King Who Was Annointed on the Head (Ting-wang ching or Kuan-ting-wang ching).[53] The Chinese translation of the Candrottarā was undertaken by Jñānagupta of Sui, a North Indian monk from Gandhara, and by the Chinese monk Chih-te in 591. The Tibetan translation was begun in the ninth century by Jinamitra.
The text is mainly in prose with several long sections of verse. The Candrottarā has few discourses on Mahāyāna teachings, focusing instead on a series of dialogues between Candrottarā, Śāriputra, and various Bodhisattvas, not all of which have been translated below in their entirety. A noteworthy feature in the Candrottarā is the portrayal of Vimalakīrti as a rather weak individual who is afraid of threats from other men. In The Sutra of the Teaching of Vimalakīrti (Vimalakīrtinirdeśa) (see Chapter 6), on the other hand, Vimalakīrti is an immensely powerful Bodhisattva of unmitigated energy, who devastates the arguments of the monk Śāriputra. In Candrottarā, ("On top of the moon") Vimalakīrti's daughter, who is named Candrottarā, in an apparent reversal of roles with the Vimalakīrti of The Sutra of the Teaching of Vimalakīrti, has the same eloquence and incisive wisdom with regard to the Dharma as her father. The Candrottarā may be viewed as a sequel to the Vimalakīrtinirdeśa. (Paul, Introduction to The Sutra of the Dialogue of the Girl Candrottarā, 190–91)
The text is mainly in prose with several long sections of verse. The Candrottarā has few discourses on Mahāyāna teachings, focusing instead on a series of dialogues between Candrottarā, Śāriputra, and various Bodhisattvas, not all of which have been translated below in their entirety. A noteworthy feature in the Candrottarā is the portrayal of Vimalakīrti as a rather weak individual who is afraid of threats from other men. In The Sutra of the Teaching of Vimalakīrti (Vimalakīrtinirdeśa) (see Chapter 6), on the other hand, Vimalakīrti is an immensely powerful Bodhisattva of unmitigated energy, who devastates the arguments of the monk Śāriputra. In Candrottarā, ("On top of the moon") Vimalakīrti's daughter, who is named Candrottarā, in an apparent reversal of roles with the Vimalakīrti of The Sutra of the Teaching of Vimalakīrti, has the same eloquence and incisive wisdom with regard to the Dharma as her father. The Candrottarā may be viewed as a sequel to the Vimalakīrtinirdeśa. (Paul, Introduction to The Sutra of the Dialogue of the Girl Candrottarā, 190–91)
3 Scholarship
Transcription of the fragment in the Schøyen collection (ca. 500 CE) of the Sanskrit (romanized), with Tibetan (romanized) Chinese parallels, and English translation. (Source: Columbia AIBS)
No abstract given. Here are the first relevant paragraphs:
The Sutra of the Dialogue of the Girl Candrottarā was probably composed about the third or fourth century A.D., about the same time as the sequel to The Sutra of the Teaching of Vimalakīrti, which is known as The Sutra of the King Who Was Annointed on the Head (Ting-wang ching or Kuan-ting-wang ching).[53] The Chinese translation of the Candrottarā was undertaken by Jñānagupta of Sui, a North Indian monk from Gandhara, and by the Chinese monk Chih-te in 591. The Tibetan translation was begun in the ninth century by Jinamitra.
The text is mainly in prose with several long sections of verse. The Candrottarā has few discourses on Mahāyāna teachings, focusing instead on a series of dialogues between Candrottarā, Śāriputra, and various Bodhisattvas, not all of which have been translated below in their entirety. A noteworthy feature in the Candrottarā is the portrayal of Vimalakīrti as a rather weak individual who is afraid of threats from other men. In The Sutra of the Teaching of Vimalakīrti (Vimalakīrtinirdeśa) (see Chapter 6), on the other hand, Vimalakīrti is an immensely powerful Bodhisattva of unmitigated energy, who devastates the arguments of the monk Śāriputra. In Candrottarā, ("On top of the moon") Vimalakīrti's daughter, who is named Candrottarā, in an apparent reversal of roles with the Vimalakīrti of The Sutra of the Teaching of Vimalakīrti, has the same eloquence and incisive wisdom with regard to the Dharma as her father. The Candrottarā may be viewed as a sequel to the Vimalakīrtinirdeśa. (Paul, Introduction to The Sutra of the Dialogue of the Girl Candrottarā, 190–91)
The text is mainly in prose with several long sections of verse. The Candrottarā has few discourses on Mahāyāna teachings, focusing instead on a series of dialogues between Candrottarā, Śāriputra, and various Bodhisattvas, not all of which have been translated below in their entirety. A noteworthy feature in the Candrottarā is the portrayal of Vimalakīrti as a rather weak individual who is afraid of threats from other men. In The Sutra of the Teaching of Vimalakīrti (Vimalakīrtinirdeśa) (see Chapter 6), on the other hand, Vimalakīrti is an immensely powerful Bodhisattva of unmitigated energy, who devastates the arguments of the monk Śāriputra. In Candrottarā, ("On top of the moon") Vimalakīrti's daughter, who is named Candrottarā, in an apparent reversal of roles with the Vimalakīrti of The Sutra of the Teaching of Vimalakīrti, has the same eloquence and incisive wisdom with regard to the Dharma as her father. The Candrottarā may be viewed as a sequel to the Vimalakīrtinirdeśa. (Paul, Introduction to The Sutra of the Dialogue of the Girl Candrottarā, 190–91)
4 A topic of
Transcription of the fragment in the Schøyen collection (ca. 500 CE) of the Sanskrit (romanized), with Tibetan (romanized) Chinese parallels, and English translation. (Source: Columbia AIBS)
This volume contains two short Mahayana texts: The Sutra of Master of Medicine, Beryl Radiance Tathāgata and The Sutra of the Girl Candrottarā. Published by BDK America.
No abstract given. Here are the first relevant paragraphs:
The Sutra of the Dialogue of the Girl Candrottarā was probably composed about the third or fourth century A.D., about the same time as the sequel to The Sutra of the Teaching of Vimalakīrti, which is known as The Sutra of the King Who Was Annointed on the Head (Ting-wang ching or Kuan-ting-wang ching).[53] The Chinese translation of the Candrottarā was undertaken by Jñānagupta of Sui, a North Indian monk from Gandhara, and by the Chinese monk Chih-te in 591. The Tibetan translation was begun in the ninth century by Jinamitra.
The text is mainly in prose with several long sections of verse. The Candrottarā has few discourses on Mahāyāna teachings, focusing instead on a series of dialogues between Candrottarā, Śāriputra, and various Bodhisattvas, not all of which have been translated below in their entirety. A noteworthy feature in the Candrottarā is the portrayal of Vimalakīrti as a rather weak individual who is afraid of threats from other men. In The Sutra of the Teaching of Vimalakīrti (Vimalakīrtinirdeśa) (see Chapter 6), on the other hand, Vimalakīrti is an immensely powerful Bodhisattva of unmitigated energy, who devastates the arguments of the monk Śāriputra. In Candrottarā, ("On top of the moon") Vimalakīrti's daughter, who is named Candrottarā, in an apparent reversal of roles with the Vimalakīrti of The Sutra of the Teaching of Vimalakīrti, has the same eloquence and incisive wisdom with regard to the Dharma as her father. The Candrottarā may be viewed as a sequel to the Vimalakīrtinirdeśa. (Paul, Introduction to The Sutra of the Dialogue of the Girl Candrottarā, 190–91)
The text is mainly in prose with several long sections of verse. The Candrottarā has few discourses on Mahāyāna teachings, focusing instead on a series of dialogues between Candrottarā, Śāriputra, and various Bodhisattvas, not all of which have been translated below in their entirety. A noteworthy feature in the Candrottarā is the portrayal of Vimalakīrti as a rather weak individual who is afraid of threats from other men. In The Sutra of the Teaching of Vimalakīrti (Vimalakīrtinirdeśa) (see Chapter 6), on the other hand, Vimalakīrti is an immensely powerful Bodhisattva of unmitigated energy, who devastates the arguments of the monk Śāriputra. In Candrottarā, ("On top of the moon") Vimalakīrti's daughter, who is named Candrottarā, in an apparent reversal of roles with the Vimalakīrti of The Sutra of the Teaching of Vimalakīrti, has the same eloquence and incisive wisdom with regard to the Dharma as her father. The Candrottarā may be viewed as a sequel to the Vimalakīrtinirdeśa. (Paul, Introduction to The Sutra of the Dialogue of the Girl Candrottarā, 190–91)
