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63-566: The Ratnagotra focuses on the buddha nature present in all sentient beings, which is eternal, blissful, unconditioned and originally pure. This buddha nature is obscured by defilements , but when they are removed, the buddha nature is termed dharmakaya , the ultimate Buddha body . The buddha nature is what is referred to as the "jewel disposition" or "jeweled lineage" ( ratnagotra ) of the Buddhas. The RGVV often quotes from various tathāgatagarbha sutras and comments on them. The Ratnagotravibhāga

126-407: A ṭṭ ha kilesa-vatthūni ) composed of the first eight of the above ten. Throughout Pali literature, the first three kilesa in the above tenfold Abhidhamma list ( lobha dosa moha ) are known as the "unwholesome roots" ( akusala-mūla or the root of akusala ); and, their opposites ( alobha adosa amoha ) are the three "wholesome roots" ( kusala-mūla or the root of kusala ). The presence of such

189-604: A historic person named Maitreya , the author of these texts being someone called Maitreya but not the great bodhisattva Maitreya, and these works being com posed by Asanga or other persons" The Japanese scholar Takasaki Jikido is certain that the author of the commentary is Sāramati through his comparison of the RGVV with the Chinese translation of the Dharmadhātvaviśeṣaśāstra ( Dasheng fajie wuchabie lun 大乘法界無差別論) which

252-840: A Buddhist medical cultural system that was based on the theory of Traditional Chinese medicine specifically designed and tailored for the Chinese culture and society. Then in 585 he returned to Jinling, where he completed his monumental commentarial works on the Lotus Sutra , the Fahua wenzhu (587 CE), and the Fahua xuanyi (593 CE). Chappell holds that Zhiyi: "...provided a religious framework which seemed suited to adapt to other cultures, to evolve new practices, and to universalize Buddhism." Zhiyi's Xiao Zhiguan ( simplified Chinese : 小止观 ; traditional Chinese : 小止觀 ; pinyin : Xiǎo Zhǐguān ; Wade–Giles : Hsiao chih-kuan ; lit " Small Treatise on Concentration and Insight ")

315-501: A buddha). The buddha-nature is the common element shared by sentient beings, bodhisattvas and buddhas and as the RGV states "all corporeal beings are said to contain a Buddha" (Sanskrit: sarve dehino buddhagarbhāḥ ). The RGV verses describe buddha nature as follows: Always, by nature, unafflicted; like a clear jewel, the sky, or water; it follows from faith in the dharma, superior insight, concentration and compassion (30); [its] results are

378-558: A group of disciples. Here he worked on adapting the Indian meditation principles of śamatha and vipaśyanā (translated as "zhi" and "guan") into a complex system of self-cultivation practice that incorporated the Traditional Indian Buddhist Ayurvedic medicine, Taoism and elements of worship from Chinese folk religions that particularly included devotional rituals and confession/repentance rites forming

441-488: A textual core of the RGV with the most ancient verses of this core being extant in the Chinese. Extensive analysis of the critical Sanskrit text edited by Johnston (1950) with the Tibetan and Chinese versions, identified that the verses actually comprise two separate groups: a core set of 27 ślokas and 405 additional or supplementary verses of explication (Skt. kārikā ). The work of Takasaki and Johnston has been critiqued by

504-441: A wholesome or unwholesome root during a mental, verbal or bodily action conditions future states of consciousness and associated mental factors (see Karma ). The 5th-century CE commentarial Visuddhimagga , in its discussion of "Dependent Origination" (Pali: paticca-samuppada ) ( Vsm . XVII), presents different expository methods for understanding this teaching's twelve factors ( nidana ). One method (Vsm. XVII, 298) divides

567-527: Is also said to have been authored by the same figure. Jonathan Silk also argues that both texts were by the same author. Peter Harvey also finds the attribution to Maitreya / Asanga less plausible than the Chinese attribution. According to Shenpen Hookam , most modern scholars favor Sāramati (c. 3rd-4th century CE) as the author. The critical edition of the RGVV in Sanskrit was first published by Johnston, et al. (1950). This critical edition of Johnston

630-577: Is an important and influential text in Tibetan Buddhism and was also important for the Huayan school. The authorship is of the text is uncertain. Chinese sources state it was written by a certain Indian named Suoluomodi 娑囉末底 (or Jianyi 賢慧, Sanskrit reconstruction: *Sāramati) while Tibetan tradition (as well as later Indian sources) state that it was taught by the bodhisattva Maitreya and transmitted via Asanga . Modern scholarship favors

693-691: Is clear that only high level bodhisattvas and Buddhas can realize the true meaning of these. The RGV gives three widely quoted reasons why "all sentient beings always possess the buddha nature": Because the Perfect Buddha body (buddhakaya) radiates, because the Tathata (Suchness) is inseparable, Kleshas (Buddhism) Kleshas ( Sanskrit : क्लेश , romanized :  kleśa ; Pali : किलेस kilesa ; Standard Tibetan : ཉོན་མོངས། nyon mongs ), in Buddhism , are mental states that cloud

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756-461: Is explained in RGV I.3: From the Buddha [comes] the dharma and from the dharma, the noble saṃgha. Within the saṃgha, the [tathāgata] heart leads to the attainment of wisdom. The attainment of that wisdom is the supreme awakening that is endowed with the attributes such as the powers that promote the welfare of all sentient beings. (RGV I.3) The Ratnagotravibhāga is notable for its exploration of

819-624: Is found in some late Indian sources (post 11th century) . The discovery of a Sanskrit fragment of the Ratnagotravibhāga in Saka script (dated to the 9th century by Kazuo Kano) which mentions Maitreya bodhisattva as the author of the 'root' (mūla) verses also shows that Central Asian Buddhists also attributed the work to bodhisattva Maitreya. Meanwhile, the Sanskrit manuscript found in Tibet contains no attribution. Several scholars have suggested that

882-476: Is founded on two manuscripts discovered by Rev. Rāhula Sāñkṛtyāyana (1893–1963) in Tibet . Of the complete extant Sanskrit [Johnston, et al. (1950)], Tibetan and Chinese manuscript versions, recension or interpolations of the text (according to perspective), Takasaki (1966) considered the Chinese translation of a no longer extant Sanskrit text to be the oldest manuscript in existence, though it may not represent

945-467: Is it taught that this womb/chamber for a victor exists in sentient beings (sattveṣu jinagarbho ’yaṃ) (45); [depending on whether this reality is] impure, impure yet pure or perfectly pure, it refers to the realm of sentient beings, the bodhisattva or the Tathāgata [respectively] (47). (RGV 1.30, 35, 42, 45, 47). According to the RGV, this essence or basic element ( dhātu ) is always present in all beings and

1008-426: Is the dharmakāya; it is the Tathāgata; it is the truth of the noble ones; it is the ultimate liberation (paramārthanivṛtti). Hence, it not being separate from its qualities—in the manner of the sun and its rays—there is no liberation apart from buddhahood. (RGV 1.84) Thus, in the Ratnagotravibhāga, buddha-nature is ultimately the same as the dharmakāya (the ultimate buddha body, the 'body' of ultimate reality). While

1071-436: Is the preeminent cause for [attaining] dhyanic concentration; "contemplation" is the basis [for the accumulation of] of wisdom. If one perfects the twofold aspects of concentration (samadhi) and wisdom, then one is fully endowed with the aspects of both benefiting oneself and benefiting others. Zhiyi also notes that it’s necessary to have a balance between śamatha and vipaśyanā: It should be known that these two aspects are like

1134-404: Is the true essence of every living being and the source of all virtuous qualities, including Buddhahood. The RGV states: This [dhātu] is of unchanging character, due to its conjunction with inexhaustible qualities; it is the refuge of the world, due to it having no limit ahead of it; it is always non-dual, due to being without discrimination; it is also characterized as indestructible, as its nature

1197-448: Is uncreated. (RGV 1.79). The RGV teaches that buddha nature has three main characteristics: (1) dharmakaya, (2) suchness, and (3) disposition, as well as the general characteristic (4) non-conceptuality. Regarding the main function of buddha nature, the RGV states that it is what causes sentient beings to seek an escape from samsara, and to aspire to nirvana . The RGV also describes buddha nature as “the intrinsically stainless nature of

1260-577: The three poisons (Skt. triviṣa ) in the Mahayana tradition and as the three unwholesome roots (Pāli, akusala-mūla ; Skt. akuśala-mūla ) in the Theravada tradition. These three poisons (or unwholesome roots) are considered to be the root of all the other kleshas. In the Mahayana tradition, the five main kleshas are referred to as the five poisons (Sanskrit: pañca kleśaviṣa ; Tibetan- Wylie : dug lnga ). The five poisons consist of

1323-607: The Liumiao Famen , Words and Phrases of the Lotus Sutra ( 法華文句 , Fahua Wenju ) , and Profound Meaning of the Lotus Sutra ( 法華玄義 , Fahua Xuanyi ) . Of the works attributed to him (although many may have been written by his disciples), about thirty are extant. Zhiyi's Xiao Zhiguan offers an exposition of the practice of śamatha (calming or cessation) and vipaśyanā (wise seeing or contemplation). Zhiyi's Xiao Zhiguan states: There are many ways to enter

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1386-536: The Ratnagotra , there are three reasons why it can be said that all sentient beings have buddha nature: (1) the Buddha's dharmakāya permeates all sentient beings; (2) the Buddha's thusness ( tathatā ) is omnipresent ( avyatibheda ); (3) the Buddha's gotra (lineage/disposition) is in all sentient beings. The RGV equates buddha nature with dharmakāya, liberation and with the Buddha (the Tathāgata ): Hence [the dhātu]

1449-455: The dharmakāya as “supreme self” ( paramātman ), is not the self of the non-buddhists or a self amid the five aggregates , but rather is something that is realized after understanding the absence of self in all phenomena (dharmanairātmya). The RGVV echoes the Prajñāpāramitā sutras by stating that the right view is to let go of all views and it even states that all affirmative statements about

1512-975: The three poisons with two additional poisons: pride and jealousy. Altogether, the five poisons are: The Abhidharma-kośa identifies six root kleshas ( mūlakleśa ): In the context of the Yogācāra school of Buddhism, Muller (2004: p. 207) states that the Six Klesha arise due to the "...reification of an 'imagined self' (Sanskrit: satkāya-dṛṣṭi )". The Mahayana Mahaparinirvana Sutra lists approximately 50 kleshas, including those of attachment, aversion, stupidity, jealousy, pride, heedlessness, haughtiness, ill-will, quarrelsomeness, wrong livelihood, deceit, consorting with immoral friends, attachment to pleasure, to sleep, to eating, and to yawning; delighting in excessive talking and uttering lies, as well as thoughts of harm. Mahayana literature often features an enumeration of "two obscurations" (Wylie: sgrib gnyis ),

1575-443: The "obscuration of conflicting emotions" (Sanskrit: kleśa-avaraṇa , Wylie: nyon-mongs-pa'i sgrib-ma ) and the "obscuration concerning the knowable" (Sanskrit: jñeya-avaraṇa , Wylie: shes-bya'i sgrib-ma ). Contemporary translators have used many different English words to translate the term kleshas , such as: afflictions, passions, destructive emotions, disturbing emotions, etc. The following table provides brief descriptions of

1638-427: The 10th century, but it is cited in a significant number of Indian texts from the 11th to the 13th century. According to Brunnhölzl, "the text known as RGVV consists of three parts: (1) basic verses, (2) commentarial verses, and (3) prose commentary." Brunnhölzl also notes that most scholars agree that the text is "a compilation of different elements" and they have "made attempts to identify the “original” core verses of

1701-427: The Buddha to a supreme status that is worthy of extensive devotion . An important schema in which the RGVV (as well as buddha nature sutras like the Śrīmālādevī Siṃhanāda ) present the dharmakāya (the buddha nature freed of defilement) is through its four perfected qualities (guṇapāramitā) of eternity (nitya), bliss ( sukha ), Self ( ātman ) and purity ( śuddha ). These qualities are described as results (phala) of

1764-537: The Buddha’s self ultimately refer to the absence of self. However, as Jones notes, the earlier Chinese version of the RGVV instead states that ātman as "absence of self" means absence of "erroneous notions of selfhood to which non-Buddhists remain attached" and it also states that ātman can refer "to the achievement of a “powerful” or “sovereign” self ( zizaiwo 自在我)." According to RGV (RGV 1.24, 1.25) there are four points about buddha nature which are inconceivable: The RGVV

1827-449: The Chinese and Tibetan traditions may be reconciled if perhaps Sāramati was also given the epithet of "Maitreya" (or if, vice versa, Sāramati was an epithet of the bodhisattva Maitreya), but Kazuo Kano notes that there is no evidence to support this . According to Karl Brunnhölzl, modern scholars have varying opinions on the authorship of the RGV: "the main positions include a total denial of

1890-449: The Chinese attribution. The Sanskrit gotra is a figurative term for family or lineage, while ratna means jewel or precious stone . In Yogacara Buddhism, gotra has the meaning of certain "dispositions" or "innate potential for spiritual achievement" that sentient beings have and which place them in five "families" corresponding to the three vehicles , undefined and icchantikas (deluded hedonists). The Ratnagotravibhāga focuses on

1953-413: The Chinese version of the RGVV and the Sanskrit version. Li writes that "in comparison to the surviving Sanskrit text, the Chinese version of the Ratnagotravibhāga downplays the significance of the expression gotra and instead reflects a strong interest in zhenru 真如 (Skt. tathatā ) and foxing 佛性 (Buddha-nature) – for instance, 'zhenru foxing' becomes the foundation or reason for transmigration in

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2016-463: The Indian Jianyi (賢慧, Sanskrit reconstruction: *Sāramati or *Sthiramati) in the earlier Chinese tradition, a claim first found in the work of the sixth century scholar Zhiyi . The Tibetan tradition considers the verse portion to have been composed by the bodhisattva Maitreya and the prose commentary by Asanga . The attribution of both the root verses and commentary to bodhisattva Maitreya

2079-517: The Indian tradition, to form an indigenous Chinese system. According to David W. Chappell, Zhiyi "has been ranked with Thomas Aquinas and al-Ghazali as one of the great systematizers of religious thought and practice in world history." Born with the surname Chen ( 陳 ) in Huarong District , Jing Prefecture (now Hubei ), Zhiyi left home to become a monk at eighteen, after the loss of his parents and his hometown Jiangling that fell to

2142-550: The RGV, RGVV and/or their extracts, since it is quoted and paraphrased in Jñanasrimitra's Sākārasiddhiśāstra and Sākārasamgraha , as well as in Ratnākaraśānti's Sūtrasamuccayabhāṣya . Tsering Wangchuk has examined the intellectual history of the RGV in Tibet from the 12th century to the early 15th century. Eugène Obermiller (1901–1935) pioneered the research into the Ratnagotra literature through his translation of

2205-601: The Tibetan RGVV under the name of the Uttara-tantra-shastra in 1931. Obermiller interpreted the text as an example of monism . The verse portion of the RGV has been translated several times into English, including by E. Obermiller (1931) and Rosemary Fuchs (2000). The English translations by Takasaki Jikido (1966, from Sanskrit, with reference to the Chinese) and Karl Brunnhölzl (2015, from Tibetan) are

2268-561: The Western Wei army when Zhiyi was seventeen. At 23, he received his most important influences from his first teacher, Nanyue Huisi (515–577 CE), a meditation master who would later be listed as Zhiyi's predecessor in the Tiantai lineage. After a period of study with Huisi (560–567), he spent some time working in the southern capital of Jiankang . Then in 575 he went to Tiantai mountain for intensive study and practice with

2331-652: The close of the 11th century CE. Shenpen Hookham affirms that there are precious few records of the RGV or RGVV in India and that their traditional recorded history commences with their 'rediscovery' by the 11th century yogin Maitripa (who was also named Maitreyanātha). According to Hookam, there is no evidence that the work was associated with the bodhisattva Maitreya before the time of Maitripa. However, Klaus-Dieter Mathes has shown that Maitripa's teachers, Jñanasrimitra (980-1040) and Ratnākaraśānti , must have had access to

2394-404: The doctrine of the buddhadhātu ("buddha nature", "buddha source" or "buddha essence", Chinese: 佛性, pinyin: fóxìng), also called buddhagarbha, jinagarbha and tathāgatagarbha ( Wylie : 'de bzhin gshegs pa'i snying po; Chinese: 如来藏 rúláizàng). According to the RGV, all sentient beings have this permanent Buddha element within even though it is covered over by defilements (which are fully absent in

2457-407: The extensive reviews of such scholars as De Jong and Lambert Schmithausen . Schmithausen disagrees with Takasaki's opinion that the earliest core of the RGV consists of 27 verses and instead opines that "the original RGV is constituted by the totality of basic verses. But this original RGV seems to have made use of several (perhaps only partly remodelIed) older materials." The text is attributed to

2520-560: The family lineage and inner disposition (gotra) which allows all beings to become Buddhas, and thus is compared to a precious jewel (ratna). This is the unchanging buddha-nature that is present in all beings. A secondary title for this work is Uttaratantraśāstra ( The Treatise on the Ultimate Teaching ) or Mahāyānottaratantraśāstra (The Treatise on the Ultimate Teaching of the Mahāyāna ), indicating how it considers itself to be

2583-712: The following (or a similar) manner: Additionally, in the Khuddaka Nikaya 's Niddesa , kilesa is identified as a component of or synonymous with craving ( taṇhā ) and lust ( rāga ). While the Sutta Pitaka does not offer a list of kilesa , the Abhidhamma Pitaka 's Dhammasangani (Dhs. 1229 ff .) and Vibhanga (Vbh. XII) as well as in the post-canonical Visuddhimagga (Vsm. XXII 49, 65) enumerate ten defilements ( dasa kilesa-vatthūni ) as follows: The Vibhanga also includes an eightfold list (

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2646-501: The highest and ultimate teaching of Mahayana Buddhism . This title has also been translated as Treatise on the Supreme Continuum . Tantra can mean both "doctrine" or "teaching" as well as "continuum". The second way of interpreting the title refers to the fact that buddha-nature is an "everlasting continuum of the mind" (as noted by The 14th Dalai Lama ) or a "continuous flow" (as Rongtön Sheja Kunrig and Go Lotsawa gloss

2709-425: The mind and manifest in unwholesome actions. Kleshas include states of mind such as anxiety, fear, anger, jealousy, desire, depression, etc. Contemporary translators use a variety of English words to translate the term kleshas , such as: afflictions, defilements, destructive emotions, disturbing emotions, negative emotions, mind poisons, and neuroses. In the contemporary Mahayana and Theravada Buddhist traditions,

2772-440: The mind” ( cittaprakṛtivaimalya ). The RGV thus equates the tathāgatagarbha with the luminous mind , stating: "the luminous nature of the mind Is unchanging, just like space." It also describes it as the pure Buddha wisdom ( buddhajñāna ) which is said to be all pervasive. This all pervasiveness is compared to space that is the same everywhere, whether it is the space within an ugly vase or a beautiful one. Furthermore, according to

2835-550: The only English translations of the complete RGVV, which includes the commentary. The text consists of about 430 Sanskrit verses with a prose commentary ( vyākhyā ) that includes substantial quotations from tathāgatagarbha oriented sutras (amounting to up to one third of the RGVV). The RGV structures its doctrinal content through seven main topics, which it calls the seven " vajra points" or " adamantine topics". These seven topics are: The basic relationship among these topics

2898-514: The original Sanskrit perfectly. According to Takasaki (1966: p. 7), the Chinese Canon retains one translation of the RGVV, which is titled Jiūjìng yìchéng bǎoxìng lùn (究竟一乘寶性論, which can be back-translated into Sanskrit as: Uttara-ekayāna-ratnagotra-śāstra ). Its Taisho Daizokyo canon location is No. 1611, Vol.31. The work was translated by Ratnamati at Luoyang in 511 CE. According to Zijie Li, "there are major differences" between

2961-499: The perfected qualities of purity, selfhood, bliss, and permanence, with the functions that are aversion to suffering and the appetite and aspiration for the achievement of peace (35); like the ocean, being an inexhaustible store of treasured qualities, and like a lamp, being naturally conjoined with qualities that are inseparable from it (42). What is taught by those who perceive reality is the distinction between ordinary persons, noble persons and Buddhas in terms of reality (tathatā): hence

3024-624: The pursuit of direct knowledge ( abhijñā ) and wisdom ( pañña ). For instance, the Samyutta Nikaya includes a collection of ten discourses ( SN 27, Kilesa-sa ṃ yutta ) that state that any association of "desire-passion" ( chanda-rāgo ) with the body or mind is a "defilement of mind" ( cittasse'so upakkileso ): More broadly, the five hindrances – sensual desire ( kāmacchanda ), anger ( byāpāda ), sloth-torpor ( thīna-middha ), restlessness-worry ( uddhacca-kukkucca ), and doubt ( vicikicchā ) – are frequently associated with kilesa in

3087-500: The round of defilements consists of: Elsewhere in the Visuddhimagga (Vsm. XXII, 88), in the context of the four noble persons ( ariya-puggala , see Four stages of enlightenment ), the text refers to a precursor to the attainment of nibbana as being the complete eradication of "the defilements that are the root of the round" ( va ṭṭ a-mūla-kilesā ). The three kleshas of ignorance, attachment and aversion are referred to as

3150-461: The tathāgatagarbha is enclosed in the defilements, the dharmakāya is the same phenomenon free of the defilements. This is compared to how the sun (dharmakāya) is not tainted by clouds (defilements), only obscured by them. The dharmakāya is held to be originally pure (prakṛtipariśuddha), unconditioned (asaṃskṛta), unborn (ajāta), unarisen ( anutpanna ), eternal (nitya), changeless (dhruva), and permanent (śāśvata). These elevated qualities make also elevate

3213-486: The tathāgatagarbha. The four qualities are also explained as being reversals of the four misperceptions (viparyāsā), that is, perceiving samsaric phenomena as being pure, self, blissful and unchanging. The RGVV explains that when applied to samsaric phenomena, these are indeed misperceptions, but when applied to the dharmakaya, they are actually correct perceptions. The four perfect qualities are said to be revealed through four “causes of purification” (śuddhihetu). These are

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3276-424: The term kleshas given by various contemporary Buddhist teachers and scholars: Thrangu Rinpoche (1993). The Practice of Tranquility & Insight: A Guide to Tibetan Buddhist Mediation (p. 152). Snow Lion. Kindle Edition. p. 152 (from the glossary) All Buddhist schools teach that through Tranquility ( Samatha ) meditation the kilesas are pacified, though not eradicated, and through Insight ( Vipassana )

3339-511: The text". In certain textual transmissions, the Ratnagotravibhāgavyākhyā (RGVV) commentary has become integrated with the RGV verses through the passage of time, even though there are also distinct standalone editions of the RGV and RGVV. Takasaki provided a valuable textual analysis of the Sanskrit critical edition edited by Johnston with those versions preserved in certain editions of the Chinese and Tibetan canon. Takasaki identified

3402-487: The three kleshas of ignorance, attachment, and aversion are identified as the root or source of all other kleshas. These are referred to as the three poisons in the Mahayana tradition, or as the three unwholesome roots in the Theravada tradition. While the early Buddhist texts of the Pali Canon do not specifically enumerate the three root kleshas, the three poisons (and the kleshas generally) came to be seen as

3465-409: The title). This pure continuum may be covered over by fleeting stains, but nevertheless remains as a continuity through many lives and into Buddhahood. A Sanskrit RGVV was brought to China by Ratnamati (勒那摩提) in 508 CE where he translated the text to Chinese. This shows the whole text was available in India in the early 6th century. According to Kazuo Kano, no Indian texts quote the RGVV from the 7th to

3528-662: The true nature of the kilesas and the mind itself is understood. When the empty nature of the Self and the Mind is fully understood, there is no longer a root for the disturbing emotions to be attached to, and the disturbing emotions lose their power to distract the mind. The term kleshas has been translated into English as: Zhiyi Zhiyi ( Chinese : 智顗 ; pinyin : Zhìyǐ ; Wade–Giles : Chih-i ; Japanese pronunciation : Chigi ; Korean : 지의 ; 538–597 CE) also Chen De'an (陳德安),

3591-457: The true reality of nirvana, but none that is more essential or that goes beyond the twofold method of cessation-and-contemplation. The reason is that "cessation" is the preliminary gate for overcoming the bonds [of passionate afflictions]; "contemplation" is the proper requisite for severing delusions. "Cessation" provides good nourishment for nurturing the mind; "contemplation" is the sublime technique for arousing spiritual understanding. "Cessation"

3654-517: The twelve factors into three "rounds" ( va ṭṭ a ): In this framework (see Figure to the right, starting from the bottom of the Figure), kilesa ( "ignorance" ) conditions kamma ( "formations" ) which conditions results ( "consciousness" through "feelings" ) which in turn condition kilesa ( "craving" and "clinging" ) which condition kamma ( "becoming" ) and so on. Buddhaghosa (Vsm. XVII, 298) concludes: As can be seen, in this framework,

3717-549: The very roots of samsaric existence . In the Pali Canon 's discourses ( sutta ), kilesa is often associated with the various passions that defile bodily and mental states. In the Pali Canon's Abhidhamma and post-canonical Pali literature , ten defilements are identified, the first three of which – greed, hatred, delusion – are considered to be the "roots" of suffering. In the Pali Canon's Sutta Piṭaka , kilesa and its correlate upakkilesa are affective obstacles to

3780-442: The ways in which the tathāgatagarbha can be “cleansed” to reveal the dharmakāya, and they are: (1) faith in the dharma (dharmādhimukti), (2) superior insight ( adhiprajñā ), (3) concentration ( samādhi ), and (4) compassion ( karuṇā ). Furthermore, the RGVV also lists various obstructions to the path, such as hostility to the dharma, false views of the self (ātmadarśana) and indifference to sentient beings. The RGVV makes it clear that

3843-738: The world. In this context, reality (Skt. tathatā ) acts like a conditioned dharma, an idea that deeply influenced later understanding of Buddha-nature in East Asian Buddhism." Takasaki holds the Tibetan Tanjur to retain two versions of the RGV: Both of these versions were translated in Srinagar ( Kashmir ) by Matiprajña (Sanskrit, 1059–1109, also known as Ngok Loden Sherab ) under the guidance of Kashmiri Pandits 'Ratnavajra' (Wylie: Rin-chen rdo-rje ) and Sajjana, towards

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3906-613: Was probably the first practical manual of meditation in China. With its direct influence on the Tso-chan-i was very influential in the development of Chan meditation . Rujun Wu identifies the Mohe Zhiguan ( Traditional Chinese : 摩訶止觀; Simplified Chinese : 摩诃止观; pinyin : Móhē Zhǐguān ; lit " Great treatise on Concentration and Insight ") of Zhiyi as the seminal text of the Tiantai school. Among Zhiyi's many important works are

3969-532: Was the fourth patriarch of the Tiantai tradition of Buddhism in China . His standard title was Śramaṇa Zhiyi (沙門智顗), linking him to the broad tradition of Indian asceticism. Zhiyi is famous for being the first in the history of Chinese Buddhism to elaborate a complete, critical and systematic classification of the Buddhist teachings. He is also regarded as the first major figure to make a significant break from

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