Get A study on the Ratnagotravibhaga (Uttaratantra) PDF

By Jikido Takasaki

The Ratnagotravibhaga, sometimes called the Uttaratantra, is the single Indian treatise dedicated to the Mahayana doctrine of Tathagatagarbha, or the thought 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, offers the single entire English translation of this crucial textual content.

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Extra info for A study on the Ratnagotravibhaga (Uttaratantra)

Sample text

The Ratnagotravibhāga but even in this case, if one may discuss the matter apart from the religious feeling* the Buddha is regarded as * impersonal', the manifestation of the truth, since he realized the truth and his essence or nature as being ' buddha ' lies in his realization (' bodhi ') of the truth. Thus the absolutization of the Buddha consists in making the Buddha impersonal and this Buddha as the Absolute is called ' dharmakāya'. At the same time, the term ' buddha ' is originally applicable to any person as an adjetive.

This same nature is called ' gotra ' or ' dhātu ' and the existence of this nature is explained by the expression ' dharmakāyapa~ rispharanatā'' or ibuddhajñānântargama''-tva. Besides ' buddha ' and ' bodhi', there is another important term for the Buddhist Absolute. It is ' nirvana '. This term was absolutized even in the Pali and in the Adhidharma Buddhism as an idea contrary to samsāra and is stated to be the realm of peace (' śāntipatha '). Mahāyāna Buddhism rebelled against the dualistic conception of Nirvana and Satnsāra and emphasized the oneness of both in the sense that Nirvana is the only reality; and Nirvana was regarded as synonymous with ' dharmatā', ' dharmadhātu', or ' dharmakāya'.

This relationship is expressed in another couple of terms, samalā tathatā and nirmalā tathatā. Here, the difference between two aspects is shown by each attribute, samalā and nirmalā, while the identity of both is expressed by the term tathatā. Tathatā, the Absolute, is characterized as nirmalā in comparison with gotra, though it is common to both. Here we may notice that there are two aspects of the Absolute, and for the 'result'-aspect, the Absolute as in common with the 42) The relationship between the Absolute and attributes is often expressed by the term ' avinirbhāga, amuktajña (avinirmuktajñāna) (p.

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A study on the Ratnagotravibhaga (Uttaratantra) by Jikido Takasaki


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