By Jikido Takasaki
The Ratnagotravibhaga, often referred to as the Uttaratantra, is the one Indian treatise dedicated to the Mahayana doctrine of Tathagatagarbha, or the suggestion that every one beings own inside of themselves the virtues and knowledge of a Tathagata, or Buddha, albeit in embryonic shape (garbha). the current paintings, first released in 1966 and right here reprinted for the 1st time, presents the single whole English translation of this crucial textual content.
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Extra info for A study on the Ratnagotravibhaga (Uttaratantra)
I, 26) buddhadhātu, buddhabodhi, buddhadharmâh, buddhakrtya. (v. V, 1) vyavadānadhātu, amalā bodhi, gunāh, karman (v. V, 25) āśraya, tadparāvrtti, tadgunāh, arthasādhana. (v. V, 7) Of these four, the first aspect represents the tathāgatagarbha or the gotra, and the second, what is to be called the Absolute. The interrelation between these two is that of ' cause' and ' result'. On the other hand, the third aspect signifies the attributes or the qualities of the Buddha, being inseparable from him; the fourth, the acts of the Buddha, being the natural outflow of the Buddhahood.
7) In the commentary on vv. XI, 32-33, which refer to the investigation of samkleśa and vyavadāna, the commentator says that what is taught in v. 33 is the acquisition of ālambanaviśesa (special basis), i. e. dharmâlambana, which causes the disappearance of the manifestation of dvaya, i. e. e. tathatā; and that the one who has acquired this state is called ' parāvrttâśraya ' (one whose āśraya has been changed). 8) In the commentary on v. 42 of the same chapter, which refers to the ' yogabhūmi' of Bodhisattvas, the commentator mentions ' āśraya ' as the last of the 5 yogabhūmis and explains that ' āśraya' means here 4 āśrayaparāvrtti \ But v.
Of the tathāgatagarbha) or jñānâpti. In this characterization the process from cause to result is observed, and this process is understood as the removal (' visamyoga'') of two kinds of obscuration, viz. ). Basically, however, the stress lies on the purification of mind from the defilements, observed in the use of terms such as 'samalā tathatā^ and '•nirmalā tathatā\ 'vaimalyadhātu\ 'viśuddhicittaprakrti'' or by the definition of tathāgata as itathatā śuddhim āgatā\ and of tathāgatagarbha as 'sarva kleśakośakotigūdhas tathāgatagarbhah\ Such terminology is characteristic of this tathāgatagarbha theory compared with stress on jñānâpti in the vijñānavāda as the ultimate goal 48>.