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The term 'tath膩t膩' literally means 'true state of things, true nature or
Suchness'. While the term Tath膩gata means (as already explained) being
in such a state or condition [of Suchness].
In
Ratnagotravibh膩ga, though sentient beings and the Tath膩gata are
called Suchness (tath膩t膩) with defilement and Suchness without
defilement respectively but it is preached that they are not essentially
different in the aspect of the Suchness.
Being by nature inalterable, sublime, and perfectly pure,
This Absolute is spoken of as having a resemblance with gold. (RGV. 1.148)
That which represents the spiritual element is, notwithstanding, its contact with
innumerable forms of defilement and the miseries, perfectly pure and radiant by
nature. Therefore it cannot be spoken of as being alterable and and, for this very
reason, since it is unchangeable like fine gold, it is called the Absolute, the true
Essence. This (Absolute) exists without any difference even in all those living beings
who are possessed of the factors for becoming definitely rooted in error. But when
it attains the full purification from all the accidental defiling forces, is called "the
Buddha". Therefore, with regard to the indivisible character of the Absolute, we have
the comparison with gold which illustrates the fact that 'the Absolute Essence of the
Buddha is the embryo (garbha) of the living beings' (tath膩gatas tathatai峁Ｄ乵 garbha岣�
蝉补谤惫补蝉补迟迟惫腻苍腻尘).214
J帽膩n膩lok膩la峁僰膩ra s奴traj
After this explanation, a quotation from
follows "As the true Unique Essence has become perfectly pure [in him],
he cognizes the perfectly pure essence of the living beings [identical
with his own]."215 A similar thought is expressed in the following
quotation found in Ratnagotravibh膩ga. It is a quotation taken by the
214 prakriter avik膩ritv盲t kaly膩峁嘺tv膩d vi艣uddhita岣�/ hema mandala k膩upamuya峁�
tathat膩y膩m ud膩h峁沬tam//148// yac cittam aparyanta kle艣a du岣�kha
dharm膩nugatam api prakriti prabh膩svaratay膩 vik膩r盲nud膩h峁沬ter ata岣� kaly膩峁嘺
suva峁嘺vad ananyath膩 bh膩v膩rthena tathatety ucyate/ sa ca sarve峁Ｄ乵 api
mithy膩tva niyata sa峁僼膩n膩n膩峁� sattv膩n膩峁� prak峁沬ti nirvi艣i峁ａ弓膩n膩峁� sarv膩gantuka
mala vi艣uddhim 膩gatas tath膩gata iti sa峁僰hy膩峁� gacchati/ evam ekena suvar峁嘺
drist膩ntena tathat膩vyati bhedartham adhikritya tath膩gatas tathatais膩峁� garbha岣�
sarva sattv膩n膩m iti parid墨pitam// E.H. Johnston (ed.), The Ratnagotravibh膩ga
Mah膩y膩nottaratantra艣膩stra, p.71, //.6鈥�12.
215 citta prakriti vi艣uddhy advaya dharmat膩m up膩d膩ya yathokta峁� bhagavata/
tatra ma帽ju艣r墨s tath膩gata 膩tmop膩d膩na m奴la parij帽膩t膩v墨// E.H. Johnston (ed.), Ibid,
p.71, 1.12-13.
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