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Monthly Archives: October 2017
The Nine-Sheaths
Even though the Tathagata-garbha is “within” all sentient beings, it is still plagued by a series of kleśas that soil and keep it dormant until efficacious Buddha-qualities peel-away the damning-sheathes. The Ratna gives nine-examples of these defilements that are by their very nature adventitious. Once un-sheathed, the unadulterated Buddhadhātu shines through. The nine are taken directly from the Tathagata-garbha Sutra. This is a prime example of how the Ratnagotravibhāgaśāstra is compiled from a wide array of Tathāgata-scriptures.
Posted in The Ratnagotravibhāgaśāstra
Tagged bodhichild, Buddha-dhatu, clay-covered gotra, diseased lotus flower, hidden treasure, impoverished woman, kernels, Munis, small seed, soiled garment, soiled treasure, swarming bees, Tathagata-dharmagarbha, Tathagata-dhatu, Tathagata-garbha Sutra, Tathagatakaya
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The Top-Ten Qualities of the Ratnagotra
We have arrived at the core-teaching of the Ratna: all sentient beings are endowed with the Buddhagarbha, or the transcendent seed (gotra) of Bodhi. It is taught as Vajra-point four–the Dhātu, or the essence of the Buddha-Element—Tathagata-garbha. As essence, the Dhātu as the inner-most nature is still best serviced by the Gotra, or the [Germ] bodhi-seed enlivening one with the spirit of Bodhi. Obermiller’s translation of the forthcoming is “And the Germ of Buddhahood exists in every living being. Therefore, forever and anon, all that lives is endowed with the Essence of the Buddha.”
Posted in The Ratnagotravibhāgaśāstra
Tagged abheda, avasthāprabheda, avikāra, dhātu, Germ, gotra, guṇa-pāramitās, Hetu, Karman, phala, sarvatraga, svabhāva, vrtti, Yoga
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The Family Jewels
If asked to sum-up one of the prominent qualities of the Ratnagotra-vibhāgaśāstra it would zero-in on a “family”, in particular the “Tathata-family”, and the nature of the three-jewels that constitutes the essence of this family. The Tathagata-garbha is the womb of impressions, both pure and impure, that go-into the makeup of this family and bears both soiled sensorial and immaculate transcendent qualities. This next section of the Ratna is a form of systematic analysis highlighting the germination of these qualities.
The Buddha as Absolute Refuge
When we consider the “three refuges” one can do so in a conventional sense, an empirical sense, and an absolute sense. This blog will reveal the ultimate realization of the three refuges. The Absolute Buddha is the Dharmakaya, or the Source-Principle that Illuminates the Buddhadharma. Absolute Dharma is the Doctrine of Illumination itself. The Absolute Sangha are those Self-realized Ones (Noble Ariyans) who partake in the mystical-union of the One That Illuminates and the Doctrine that is the ongoing cultivation of Illumination Itself. The Ratna next presents these refuges, firstly in a conventional and empirical manner, then ultimately as the Absolute Refuge.
The Jewel of the Sangha
The Third Vajra-point pays homage to the Noble (Ārya) Bodhisattvas. There are two types of sangha—one bearing the features of ordinary beings the other bearing the auspicious mark of the Tathagatas—or self-realized beings. Ordinary beings, i.e., worldlings or the puthujjana are blinded by obscurations that prevent them from entering the path of the Self-realized Noble Ones. The Ratna in this Vajra-point is describing the latter whose mind is blessed with discerning the true import of the Buddhadharma. Once again this is presented with the specified-format of paying direct homage to these Blessed Self-realized Ones by highlighting their salient characteristics. Then it enumerates the eight qualities of the Noble-Sangha.
The Jewel of the Dharma
We next turn to the Dharma as the Second Vajra-point. “From the Jewel of the Buddha comes the Jewel of the Doctrine.” This is presented with the same structure: a direct homage to the Blessed Teaching of the Tathagata by highlighting its prominent aspects. Then it enumerates the eight qualities of the Dharma.
The Jewel of the Buddha
The Ratna next turns to a comprehensive overview of the Three Jewels. First up: The Buddha as the First Vajra-point. The segment on the Buddha begins with a direct homage to the Tathāgata by highlighting prominent aspects of Buddhahood. Then it enumerates the eight qualities of a Buddha.
The Matrix of the Tathāgata
The text of the Ratnagotravibhāga consists essentially of 430 Sanskrit verses with an accompanying prose commentary (vyākhyā) that incorporates extensive quotations from Tathāgata-garbha orientated sutras. The first chapter is indeed the longest and initiates the śāstra with an exposition on the Three-Jewels and establishing the Tathāgata-garbha as the definitive refuge for sentient beings. Jikido Takasaki refers to the garbha as “matrix” when it is usually signified as womb, although one begins to appreciate this option since it is representational of THAT which is all-encompassing and universal.
Gotra: The Transformative Principle
As mentioned in the introduction to this series, the Ratnagotravibhāga principally covers seven vajrapadas (adamantine topics); vajrapada is Sanskrit for “Vajra-Base”. The seven [Three Jewels (Buddha, Dharma, and Saṃgha), the element (dhātu, which is equivalent to tathāgatagarbha), awakening (bodhi), the Buddha qualities (guṇa), and activity (kriyā–karma)] are comprised of an impenetrable Vajra Nature, each likened unto a “teaching-device” that acts like Indra’s weapon (Vajra) of old—the thunderbolt, strikingly hard and invincible like a diamond. The first three Vajra-points relate to the Three Jewels: Buddha, the Dharma, and the Sangha (Sanskrit: saṃgha). Vajra-point one is the Buddha, the awakened one who points the way to enlightenment. Vajra-point two is the Dharma—the supreme teachings (Buddhadharma) of the Tathagatas. Vajra-point three is the Sangha, the mystical community of the Illumined-Ones who safeguard and promulgate the Buddhadharma whilst at the same time [acting] like a buttressed fortress against the snares of samsara. Vajra-point four is the Dhātu, or the essence of the Buddha-Element—Tathagata-garbha. The actual “awareness” of this Buddha-Element is the fifth Vajra-point termed Bodhi, or the Awakened Mind-element Itself. Vajra-point six represents the subsequent good and enlightened qualities produced after one puts on the Bodhimind—Gūna. The final Vara-point, Karma or Kriyā, are the Right-Actions that are accrued after being baptized by that Supreme Dharma element: the Buddhadhatū.
Posted in The Ratnagotravibhāgaśāstra
Tagged Bodhi, dhātu, gotra, guṇa, kriyā, Transformative Principle, Vajra-Base, vajrapada
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The Ratnagotravibhāgaśāstra
The Ratnagotravibhāgaśāstra (Uttaratantra) is the premier śāstra, combined with its [embedded] commentary (the vyākhyā), dealing with the Tathāgatagarbha. It is the earliest systematic portrayal of the Doctrine composed circa the end of the 5th century, and it draws upon a variety of sources. According to the Chinese tradition it is attributed to Sāramati: