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The primary sastra dealing at length with the concept of the 'gotra' is
Ratnagotravibh膩ga写. In the very title of the 艣astra we find that the term
Gotra is being used as the synonym of the term Tath膩gatagarbha. In
sanskrit, the term 'ratna' of 'Ratnagotravibh膩ga' means three Jewels,
especially the Buddha Jewel [focusing on the Buddhak膩yas] and 鈥榞otra'
also indicates the basis (dh膩tu) or cause (hetu) that leads to the
appearance of the Buddha Jewel. Ratnagotravibh膩ga's aim is to analyse '
the cause of the Manifestation of the three Jewels' and in this context,
the 'gotra' theory will be discussed.
Being like a treasure and like [the germ of] a tree in a seed,
The soure [of Buddhahood] is known to be of two kinds,
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The Fundamental (prak峁泃istha gotra) that exists without beginning,
And that which undergoes the highest process of development (samud膩n墨ta gotra).
(149)
From these two forms of the source of Buddhahood
The three Bodies of the Buddha take their origin,
From the first arises the first of the Bodies,
And from the second,
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the latter two. (150)
The Body of Absolute Existence (svab岣�va k膩ya)
Is like a beautiful, precious image,
Since, by nature, it is not wrought (by human hands)
And is the treasury of all the virtuous properties. (151)
The Body of Supreme Bliss (sambhoga-k膩ya) is like a universal monarch,
Being endowed with the sovereignty over the Grand Doctrine,
And the Apparitional Form (nirm膩峁嘺 k膩ya) is like a golden statue,
As it has the nature of being an image. (RGV. 1.1.149-152)
Therefore, these five remaining examples, of a treasure, a tree, a precious
image, the universal monarch, and the golden statue, refer to the source that gives
rise to the three Bodies of the Buddha, as it exists [in all living beings]. They
illustrate the fact that [from this point of view likewise] the element of Buddhahood
is the embryo of all the living beings. Now, Buddhahood manifests itself in the three
Bodies of Buddha. Therefore, the source of Buddhahood in its two forms is the
cause for the attainment [of these three Bodies]. The word dh盲tu has here
accordingly the special meaning of "a cause鈥�.180
180 gotram tad dvi vidha峁� j帽eya峁� nidh膩na phala v峁沰峁�avat/ an膩di prak峁泃istha峁� ca
samud膩n墨tam uttaram//149/ buddha k膩ya tray膩v膩ptir asm膩d gotra dvay膩n mat膩/
pratham膩t prathama岣� k盲yo dviti y膩d dvau tu pa艣cimau//150/ ratna vigrahavaj
jneya岣� k膩ya岣� sv膩bh膩vika岣� subha岣�/ akrtrimatv膩t prak峁泃er guna
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