By Jikido Takasaki
The Ratnagotravibhaga, sometimes called the Uttaratantra, is the one Indian treatise dedicated to the Mahayana doctrine of Tathagatagarbha, or the concept 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 the following reprinted for the 1st time, presents the single whole English translation of this crucial textual content.
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Extra resources for A study on the Ratnagotravibhaga (Uttaratantra)
Raya is shown in the next verse where it is referred to by the term āryagotra characterized as vimala, sama, viśista, and anyūnânadhika. 9) v. XI, 44 runs as follows: padārtha—deha—nirbhāsa—parāvrttir anāsravah / dhātur, bījaparāvrtteh sa ca sarvatragâśrayah \\ and thereon the commentary says that ' bījaparāvrtti ' means ' ālayavijñānaparāvrtti ''; ' parāvrtti ^ of i padârtha-deha-nirbhāsa ', i. e. of vijñānas (other than ālayavijñāna) is the 4 anāsravadhātu ', i. e. the ' vimukti \ It ( = anāsravadhātu) is also ' sarvatragâśraya ', i.
3, 1. 6: gotram bljam ity apy ucyate. v. As for the development of the idea of 'gotra'' within Buddhist thought, see Obermiller's introduction to the Uttaratantra. It gives a good summary of the development of the idea from the Vinaya to the Yogācāra system through the Sarvāstivāda and the Sautrāntika, but as it is merely based upon Tibetan information (the Gser-phreñ, a commentary on the Abhisamayâlañkāra by Tsoñ-kha-pa, and the Phar-phyin skabs brgyad-ka, Eight Chapters on the Pāramitā, of Jam-yañ-shad-pa), a more detailed and thorough investigation on this subject based upon the Pali, Sanskrit, and Chinese sources will be required.
Is probably taken from this term. The Ratnagotravibhāga know that the Ratna. depends to a great extent on this Sūtra for its fundamental standpoints and that quite a little of its original development is added to this Sūtra. K 6. - The Anūnatvâpūrnatvanirdeśa and the Mahāparinirvānasūtra. There is a small Sūtra contemporary with the Śrīmālāsūtra named Anūnatvâpūrnatvanirdeśa 65>. The main point of its doctrine is the nonincrease and non-decrease of the dharmadhātu, the Universe, and consequently the full identification of the sattvadhātu with the dharmakāya of the Buddha.