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I bow before those who, having understood perfectly The extremity of non-substantiality of all the worlds as quiescent, Because of their perception of the unreality of defilements Through the brightness of the innate pure mind of all the world, Perceive the Buddhahood penetrating everywhere; Those whose intellect is unobscured, And whose eye of Wisdom has its objects In the pureness and infinitude of the living beings.
Source accessed: Verse 13 of the base text of Ratnagotravibhaga as redacted and rendered into English by Takasaki (1966: p.108) B9 hummingbird hovering (talk • contribs) 07:15, 30 April 2009 (UTC)Reply
Latest comment: 18 years ago1 comment1 person in discussion
"Tantra", so I am told, refers originally to the weft in weaving, so it is a "thread". "Uttara" means "highest". Tibetans translate the title as "Gyud Lama", where "Lama" literally means "highest" or "unsurpassed", and "gyud" is an exact translation of "tantra". So the Uttara Tantra is "the highest thread" or (I prefer this, although its klunky) The Unsurpassed Continuum. Taken in this way, the title is referring not to the fact that the teaching is of the Third Turning, and so in some way superior, but that the Tathagatagarbha itself is undivided, and without beginning or end.
I have seen "gotra" in ratnagotravibhaga explained as a seed or kernel, or an embryo - something from which things might grow; and thence as "lineage". The resulting translation would then become "Analysis Of The Jewel Lineage", or "Distinguishing The Jewel Seed". This latter rendition would then fit with the common translation of "Dharmadharmatavibhaga" (usually ascribed to the same author, whoever it was) as "Distinguishing Dharmas From The Dharmata"; and with "Madhyantavibhaga", glossed as "Distinguishing The Middle From The Extremes". It would also fit with my casting of Uttara Tantra, because the "Jewel Seed" would again be the Tathagatagarbha itself.
Latest comment: 15 years ago2 comments2 people in discussion
Is this meant to imply that Harvey accepts the attribution of the verses to Maitreya-nātha, given that Tibetan tradition only attributed the vyākhyā to Asanga ? -- अनाम गुमनाम 02:56, 26 October 2008 (UTC)Reply
Page 104: "Several other works associated with Asanga are attributed by either Chinese or Tibetan tradition to 'Maitreya', in the sense that this Bodhisattva inspired Asanga to write them." Page 114: "The Chinese tradition attributes this to a Sthiramati/Saramati; the Tibetan tradition less plausibly attributes it to the Bodhisattva Maitreya, via Asanga." "This" is the Ratnagotravibhaga. Mitsube (talk) 03:49, 26 October 2008 (UTC)Reply
Latest comment: 6 years ago1 comment1 person in discussion
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