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By Jikido Takasaki

The Ratnagotravibhaga, sometimes called the Uttaratantra, is the one Indian treatise dedicated to the Mahayana doctrine of Tathagatagarbha, or the idea that each 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 the following reprinted for the 1st time, offers the single whole English translation of this significant textual content.

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The Avatamsakasūtra as is seen in the present form is a collection of minor scriptures among which the Daśabhūmika, the Gandavyûha are important and of early origin. The passage containing the description of the buddhajñāna (Tathāgatotpattisambhavanirdeśa) also seems old, and was translated early in the 3rd cent. D. into Chinese by Dharmaraksa as an independent Sūtra 59 ). The term buddhajñāna is a synonym of buddhatva or buddhatā, 58) The source of the citta-mātra theory is often sought for in the following passage: tasyaîvam bhavati / cittamātram idam yad idam traidhātukam / yāny apîmāni dvādaśāngāni tathāgatena prabhedaśo vyākhyātāni tāny api sarvāny eva cittasamāśritāni V (Rahder's ed.

It may be more logical to include the dharmakāya's character of jñānâpti or svârthasampatti ln to the second body of sambhoga, and by it, to leave the dharmakāya m its pure character of truth or reality. r oo J. TAKASAKI In this respect, attention should be paid to the division of dharmakāya by the commentator into ' muktikāya ' and ' dharmakāya ' in regard to its function (v. II, 21). These two kāyas correspond to i prakrtiviśuddhi ' and ' vaimalyaviśuddhi ' (p. 80), or to ' prakrtisthagotra ' and ' samudānītagotra ' (v.

Thus, the 4 aspects of gotra are fundamentally reducible to two aspects, 4 cause ' and ' result '. Taking an example from the table mentioned above, they are to be termed as ' bodhya ' and ' bodhi '. Gotra is different from the Absolute in its being actually not enlightened {abudha) (v. I, 4), but it has a relation to the latter in its being ' bodhya ', i. e. ' to be enlightened ' or * capable of getting bodhi'. Because of this capability, gotra has obtained its name of i cause ', and this capability is sought for in the fact (or postulate) that gotra is (or is to be) essentially identical with the Absolute (tathatâvyatireka).

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A study on the Ratnagotravibhaga (Uttaratantra) by Jikido Takasaki

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