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रत्नगोत्रविभाग महायानोत्तरतन्त्रशास्त्र

Ratnagotravibhāga Mahāyānottaratantraśāstra

ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས།

theg pa chen po rgyud bla ma'i bstan bcos

究竟一乘寶性論

jiu jing yi cheng bao xing lun

Traité de la Continuité suprême du Grand Véhicule

The Treatise on the Ultimate Continuum of the Mahāyāna (84000)

D4024  ·  001 T1,611

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The English translation below was published as When the Clouds Part: The Uttaratantra and its Meditative Tradition as a Bridge between Sutra and Tantra. Boston: Snow Lion Publications, an imprint of Shambhala Publications, 2014. Karl Brunnhölzl worked with multiple editions of the Tibetan texts as well as the Sanskrit source text and translated with reference to all the existing Indian and Tibetan commentaries, as well as modern scholarship, especially the work of Kazuo Kano and Klaus-Dieter Mathes. This work represents the culmination of many years of scholarship and translation and we wish to thank Karl in particular for all the work he has put into this amazing resource.

Ratnagotravibhāga Mahāyānottaratantraśāstra—An Analysis of the Jewel Disposition, A Treatise on the Ultimate Continuum of the Mahāyāna

Oṃ namaḥ Śrī Vajrasattvāya—Oṃ I pay homage to Glorious Vajrasattva

Buddha, dharma, assembly, basic element,

Awakening, qualities, and finally buddha activity—

The body of the entire treatise

Is summarized in these seven vajra points. I.1

(P75a) "Vajra point" refers to the footing or locus of the actuality of the realization that is like a vajra. This actuality, which is to be realized through personally experienced [wisdom] and has an inexpressible nature, is to be understood as being like a vajra because it is difficult to penetrate by any cognitions that arise from studying and reflecting. The words that express this actuality through teaching the path that accords with attaining it are [also] called "footings" because they serve as the support of this [actuality]. In this way, in the sense of being what is difficult to penetrate and in the sense of being [its] support, respectively, that actuality and the letters [that describe it] are [both] to be understood as "vajra footings."

So what does "actuality" and what does "letters" refer to? "Actuality" refers to the sevenfold actuality of realization, that is, the actuality of the Buddha, the actuality of the dharma, the actuality of the assembly, the actuality of the basic element, the actuality of awakening, the actuality of [its] qualities, (J2) and the actuality of [enlightened] activity. These are called "actuality." The words that point out and elucidate this sevenfold actuality of realization are called "letters."

This discussion of the vajra points should be known in detail according to [a number of] sūtras.

Ānanda, the Tathāgata is indemonstrable. He cannot be seen with the eyes. Ānanda, the dharma is inexpressible. It cannot be heard with the ears. Ānanda, the saṃgha is unconditioned. It cannot be worshipped with body or mind.

Thus, these three vajra points should be understood by following the Dṛḍhādhyāśayaparivarta.

Śāriputra, (D75a) this actuality is the object of the Tathāgata and [solely] the sphere of the Tathāgata. First of all, Śāriputra, this actuality cannot be correctly [known,] seen, or discriminated even by śrāvakas and pratyekabuddhas through their own prajñā, let alone by ordinary naive beings, unless they realize [this actuality] through trust in the Tathāgata. (P75b) Śāriputra, what is to be realized through trust is the ultimate. Śāriputra, "the ultimate" is a designation for the basic element of sentient beings. Śāriputra, "the basic element of sentient beings" is a designation for the tathāgata heart. Śāriputra, "the tathāgata heart" is a designation for the dharmakāya.

Thus, the fourth vajra point is to be understood by following the Anūnatvāpūrṇatvanirdeśaparivarta. (J3)

Bhagavan, "supreme awakening" is a designation for the dhātu of nirvāṇa. Bhagavan, "the dhātu of nirvāṇa" is a designation for the dharmakāya of the Tathāgata.

Thus, the fifth vajra point is to be understood by following the Āryaśrīmālā[devī]sūtra.

Śāriputra, the dharmakāya that is taught by the Tathāgata is endowed with inseparable attributes and qualities that [can]not be realized as being divisible [from it], which [manifest] in the form of the attributes of a tathāgata that far surpass the sand grains in the river Gaṅgā [in number].

Thus, the sixth vajra point is to be understood by following the Anūnatvāpūrṇatvanirdeśaparivarta.

Mañjuśrī, the Tathāgata does not think and does not conceptualize. Nevertheless, his activity, which has such a nature, operates effortlessly and without thinking and conceptualizing.

Thus, the seventh vajra point (D75b) is to be understood by following the Tathāgataguṇajñānācintyaviṣayāvatāranirdeśa.

In brief, these seven vajra points should be known as the "body" of the entire treatise, in the form of the [seven] summary topics that are the gateways to [what this treatise] teaches.

In accordance with their specific characteristics (P76a)

And in due order, the [first] three points of these [seven]

Should be understood from the introduction in the Dhāraṇirājasūtra

And the [latter] four from the distinction of the attributes of the intelligent and the victors. I.2

Among these seven vajra points, in accordance with the discussion of their specific characteristics and in due order, the first three points should [also] be understood from the introductory section of the Āryadhāraṇīśvararājasūtra and the remaining four thereafter from [this sūtra’s sections on] the distinction of teaching the [various] attributes of bodhisattvas and tathāgatas. This [sūtra] says:

The Bhagavān has completely and perfectly awakened to the equality of all phenomena, has excellently turned the wheel of dharma, and was endowed with limitless very disciplined assemblies of disciples.

Through these three basic phrases, in due order, one should understand the presentation of [how] to arrive at the full knowledge of the successive arising of the three jewels. The remaining four points are to be understood as the instructions on accomplishing the causes that correspond to the arising of the three jewels.

Here, when dwelling on the eighth bhūmi of bodhisattvas, the [Buddha] attained mastery over all phenomena. (J4) Therefore, [the Dhāraṇīśvararājasūtra] says that he who went to the supreme heart of awakening is "the one who has completely and perfectly awakened to the equality of all phenomena." When dwelling on the ninth bhūmi of bodhisattvas, he was endowed with [the power of] proclaiming the supreme dharma, correctly knew the ways of thinking of all sentient beings, attained the highest perfection of [teaching in accordance with their] faculties, and was skilled in destroying the concatenations of the latent tendencies of the afflictions of all sentient beings. (D76a) Therefore, [this sūtra] says that he who has completely and perfectly awakened is "the one who has excellently turned the wheel of dharma." On the tenth bhūmi, immediately upon having received the empowerment of a crown prince of the supreme dharma of the Tathāgata, (P76b) his effortless buddha activity became [completely] unhindered. Therefore, [this sūtra] says that he who excellently turned the wheel of dharma is "the one who was endowed with limitless very disciplined assemblies of disciples." That he superbly guided limitless assemblies of disciples is also taught immediately after [the above passage in the Dhāraṇīśvararājasūtra] by the following passage:

. . . together with a great bhikṣu saṃgha . . . together with an immeasurable saṃgha of bodhisattvas.

Since [the Buddha] is the one who has superbly guided [disciples] in a progressive manner to the awakening of śrāvakas and the awakening of buddhas, [this sūtra says that he was together with] "those who are endowed with all these qualities."

Then, immediately after the discussion of the praiseworthy qualities of śrāvakas and bodhisattvas, one should know the presentation that discriminates the qualities of the jewel of the Buddha through [the passage about] the manifestation of a palace richly adorned with jewels, which is based on the inconceivable supreme samādhi of the Buddha, the gathering of the retinues of the Tathāgata, their arranging various kinds of offerings of divine substances, and their showering down clouds of praises.

Following that, one should know the presentation that discriminates the qualities of the jewel of the dharma through [the passage about] the splendid arrangement of the dharma throne, light [emerging from the Buddha’s forehead], and the proclamation of the names and the qualities of [various] specifications of the dharma.

Right after that, one should know the presentation that discriminates the qualities of the jewel of the saṃgha through [the passage about] the mutual display of the powers of the spheres that are the objects of the samādhis of bodhisattvas and the description of praising their various qualities.

Thereafter, (J5) again, [one should know] the presentation that discriminates the supreme qualities of these three jewels in their due order, which is to be regarded as the end of the introductory section [of the Dhāraṇīśvararājasūtra]. [This is taught] by [Dhāraṇīśvararāja,] this oldest son of the supreme dharma king, becoming endowed with the highest fearlessness and self-confidence through [having received] the empowerment of the Buddha’s light rays. (D76b) (P77a) Based on this, he presents a praise of the ultimate [as embodied in] the true qualities of the Tathāgata and discusses the subject matters of the highest dharma of the mahāyāna. [Finally, the Buddha refers to the saṃgha by] describing [how] to attain the fruition of realizing the [mahāyāna dharma], which is the supreme mastery over [all] phenomena.

Next, after the introductory section of the sūtra, the buddha element is explained through a description of the sixty kinds of factors that purify its [natural] purity because it is [only] if the object to be purified is endowed with qualities that purifications of its purity are justified. Taking up this motive, [the Daśabhūmikasūtra] adduces the specific example of the purification [process] of gold [to illustrate the purification process of the buddha element] on the ten bhūmis of bodhisattvas. In this [Dhāraṇīśvararāja] sūtra here, following the description of [the thirty-two kinds of] the activity of the Tathāgata, the example of an impure beryl gem is used:

O son of noble family, take an expert jeweler who knows the procedure of refining gems very well. Having extracted unrefined precious gems from a jewel mine, he washes them in a caustic alkaline solution and then polishes them by cleansing them with a black-hair cloth. However, he does not cease his efforts at [having done] just that. Next, he washes them in caustic [acidic] food liquid and polishes them by cleansing them with a woolen towel. [Again,] however, he does not cease his efforts at [having done] just that. Next, he washes them in a great medicinal elixir and polishes them by cleansing them with a very fine cloth. Thus cleansed and freed from impure substances, [a refined beryl] is called "a noble beryl." (J6) Likewise, O son of noble family, the Tathāgata too, (P77b) upon perceiving the impure basic element of sentient beings, creates weariness in those sentient beings who delight in saṃsāra through his fear-provoking discourses on impermanence, suffering, identitylessness, and impurity, (D77a) thus making them enter the noble discipline of the dharma. However, the Tathāgata does not cease his efforts at [having done] just that. Next, he makes them realize the guiding principle of the tathāgatas through his discourses on emptiness, signlessness, and wishlessness. [Again,] however, the Tathāgata does not cease his efforts at [having done] just that. Next, through his discourses on the dharma wheel of irreversibility, that is, his discourses on the complete purity of the three spheres, he makes sentient beings enter the domain of the tathāgatas. Those [sentient beings] with various causal natures [of entering this domain] who enter it all together and realize the true nature of a tathāgata are called "unsurpassable venerable ones."

Having in mind the pure disposition, the tathāgata element, it is said:

Just as within stony debris

Pure gold is not seen,

And then becomes visible through being purified,

Tathāgatas [become visible] in the world.

Now, what are those sixty kinds of factors of purifying the buddha element? They are the four kinds of ornaments of bodhisattvas, the eight kinds of illuminations of bodhisattvas, the sixteen kinds of the great compassion of bodhisattvas, and the thirty-two kinds of the activity of bodhisattvas.

After the discussion of that, [the sūtra] explains buddha awakening through teaching the sixteen kinds of the great compassion of great awakening. Following the discussion of that, the buddha qualities are explained through teaching the ten powers, the four fearlessnesses, and the eighteen unique qualities of a buddha. (P78a) After the discussion of that, buddha activity is explained through teaching the thirty-two kinds of the unsurpassable activity of a buddha. In this way, the seven vajra points should be understood in detail by way of discussing their specific characteristics according to the [Dhāraṇīśvararāja]sūtra. (D77b) What is the connection between these [seven points]? (J7)

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. I.3

This describes the connection of [the seven vajra points in] the treatise.

Chapter 1
The Three Jewels and the Tathāgata Heart

[Now,] the meaning of these verses is to be explained. Those sentient beings who are guided by the Tathāgata, having taken refuge in the Tathāgata, also take refuge in the dharma and the saṃgha due to their openness that is the natural outflow of the nature of phenomena. Therefore, first [there is] a verse on the jewel of the Buddha.

You awakened to peaceful buddhahood without beginning, middle, or end.

Upon your self-awakening, you taught the fearless everlasting path so that the unawakened may awake.

I pay homage to you who wield the supreme sword and vajra of wisdom and compassion, cut the sprouts of suffering to pieces,

And break through the wall of doubts concealed by the thicket of various views. I.4

What is taught by this?

Being unconditioned, effortless,

Not being produced through other conditions,

And possessing wisdom, compassion, and power,

Buddhahood is endowed with the two welfares. I.5

This [verse] describes buddhahood in brief as consisting of eight qualities. What are these eight qualities? They are being unconditioned, effortless, an awakening not through other conditions, (P78b) wisdom, compassion, power, the fulfillment of one’s own welfare, and the fulfillment of the welfare of others. (J8)

It is unconditioned because its nature

Is to be without beginning, middle, and end.

It is declared to be effortless

Because it possesses the peaceful dharma body. I.6

It is not produced through other conditions

Because it is to be realized personally. (D78a)

Thus, it is wisdom because it is threefold awakening.

It is compassion because it teaches the path. I.7

It is power because it overcomes suffering

And the afflictions through wisdom and compassion.

One’s own welfare is by virtue of the first three qualities

And the welfare of others by virtue of the latter three. I.8

Being "unconditioned" should be understood as the opposite of being conditioned. Here, what is called "conditioned" is that in which arising is perceived and abiding and ceasing are perceived too. Because of the lack of these [three characteristics], buddhahood is to be regarded as being without beginning, middle, and end and as consisting of the unconditioned dharmakāya. It is effortless because all reference points and conceptions are at peace.

It is not produced by other conditions because it is to be realized by self-arisen wisdom (here, udaya means "awakening" and not "arising"). Even though it is unconditioned and has the characteristic of being inactive, from tathāgatahood all activities of the perfect Buddha unfold without effort in an unimpeded and uninterrupted manner until the end of saṃsāra. Thus, buddhahood, which is a truly amazing and inconceivable object, is completely and perfectly realized as being inexpressible in nature by [the Buddha] himself, [that is,] not after having heard [about it] from others, but through the self-arisen wisdom that is not caused by a master. Thereafter, in order to help awaken others, who have not awakened to such an awakening (P79a) and are blind by birth, [the Buddha] teaches them the path that leads to that [awakening]. Therefore, one should understand that [the Buddha] is endowed with unsurpassable wisdom and compassion.

The fearlessness of the path is due to its being beyond the world. Its being beyond the world is due to its never turning back. In due order, the examples of a sword and a vajra elucidate that both the wisdom and compassion of the Tathāgata have the power to overcome the roots of the suffering and the afflictions of others. Here, in brief, the root of suffering consists of anything that comes about as [the five skandhas of] name and form within [any possible saṃsāric] existence. The root of the afflictions (D78b) consists of any views and doubts that are preceded by clinging to a real personality. Here, by virtue of its characteristic of coming forth, the suffering that consists of name and form is to be understood as being represented by a sprout. (J9) Since the power of both the wisdom and the compassion of the Tathāgata cuts through this [suffering], it should be known to be illustrated by the example of a sword. The afflictions to be relinquished through seeing, which consist of said views and doubts and are difficult to understand through mundane wisdom, are difficult to penetrate. Therefore, they resemble a wall concealed by a thick forest. Due to being what breaks through these [afflictions], the power of both the wisdom and the compassion of the Tathāgata should be understood to be illustrated by the example of a vajra.

The instruction on the detailed analysis of these six qualities of the Tathāgata as described should be known in this order according to the Sarvabuddhaviśayāvatārajñānālokālaṃkārasūtra. There it is said:

Mañjuśrī, [through this specification,] "what is without arising and without ceasing" (P79b) [should be understood to be a designation of] the Tathāgata Arhat, the completely perfect Buddha.

Through this, it is explained first that the Tathāgata has the characteristic of being unconditioned. Right after this, the Tathāgata’s being without arising and without ceasing [is illustrated] by nine examples, starting with the example of a reflection of Śakra on a ground of stainless beryl. With regard to the meaning [of this], [the sūtra] says:

Mañjuśrī, likewise, the Tathāgata Arhat, the completely perfect Buddha, does not move, does not reflect, is not discursive, does not think, and does not conceptualize. He is without thought, without conception, without reflection, without mental engagement, peaceful, without arising, and without ceasing. He cannot be seen, cannot be heard, cannot be smelled, cannot be tasted, and cannot be touched. (D79a) He is without characteristics, without cognizing, and without being cognizable.

Thus and further goes the [sūtra’s] discussion of different aspects of peacefulness. Through this, it is explained that the Tathāgata is effortless because in his own actions all discursiveness and conceptions are at peace. Then, the discussion of the [nine] examples in the following passage [of the sūtra] explains the completely perfect awakening of the Tathāgata without any other conditions with regard to the gateways to the completely perfect awakening to the suchness of all phenomena. At the end, after having taught the sixteen aspects of the awakening of the Tathāgata, [the sūtra] says the following:

Here, Mañjuśrī, once the Tathāgata has completely and perfectly awakened to all phenomena’s having such a nature and (P80a) has seen the dharmadhātu of sentient beings to be impure, not stainless, and blemished, (J10) his great compassion, which is called "playful mastery," unfolds for [all] sentient beings.

This states that the Tathāgata is endowed with unsurpassable wisdom and compassion. [In this passage,] "all phenomena’s having such a nature" [refers to phenomena] as they have been taught above as having the nature of the lack of entity."Completely and perfectly awakened" [means] "realized by nonconceptual buddha wisdom that accords with reality." "Of sentient beings" [means] "of those who are categorized as the groups [whose disposition] is certain [in terms of what is correct], [whose disposition] is uncertain, and [whose disposition] is certain in terms of what is mistaken." "The dharmadhātu" [refers to their] tathāgata heart, which in essence is not different from the [Buddha’s] own true nature. "Has seen" [means] "having seen all the aspects [of this tathāgata heart in different beings] with the Buddha’s unobscured eyes." "Impure" [refers to the impurity] of ordinary naive beings due to their afflictive obscurations. "Not stainless" [refers to the impurity] of śrāvakas and pratyekabuddhas due to their cognitive obscurations. (D79b) "Blemished" [refers to the impurity] of bodhisattvas due to their remainders of either one of both of those [obscurations]. [The Buddha’s compassion is called] "playful mastery" because of having entered into various gateways of perfect means of guidance. That this "compassion unfolds for [all] sentient beings" is because [the Buddha], as being the one who possesses the awakening of having completely and perfectly awakened for the sake of all sentient beings due to [their] being equal [for him to himself], has the intention to [make them] attain the realization of [the Buddha’s] own true nature [that abides in them too]. Thereafter, due to the unfolding of unsurpassable wisdom and compassion, [the Buddha] engages in bringing about his turning of the wheel of the unequaled dharma in an uninterrupted manner. (P80b) This is to be understood as the power of both [wisdom and compassion] with regard to promoting the welfare of others.

Here, from among these six qualities of the Tathāgata, in due order, to be endowed with the first three [qualities] (such as being unconditioned) represents the fulfillment of one’s own welfare, while [being endowed] with the latter three (such as wisdom) represents the fulfillment of the welfare of others. Or, [one can say that] it is [the quality of] wisdom that elucidates the fulfillment of one’s own welfare, which is due to its having the property of being the basis of the completely perfect self-awakening that is the supreme and eternal abode of peace. Compassion and power [indicate] the fulfillment of the welfare of others due to their having the property of being the basis of [the activity of] turning the wheel of the great unsurpassable dharma.

Then, since the jewel of the dharma arises from the jewel of the Buddha, after the [presentation of the Buddha], there follows a verse on the [dharma]:

Inscrutable as neither nonexistent nor existent nor [both] existent and nonexistent nor other than existent and nonexistent,

Free from etymological interpretation, to be personally experienced, and peaceful—(J11)

I pay homage to this sun of the dharma, which shines the light of stainless wisdom

And defeats passion, aggression, and [mental] darkness with regard to all focal objects. I.9

What is taught by this?

By virtue of its being inconceivable, free from the dual, nonconceptual,

Pure, manifesting, and a remedial factor,

It is what is and what makes free from attachment, respectively—

The dharma that is characterized by the two realities. I.10

This [verse] describes the jewel of the dharma in brief as consisting of eight qualities. (D80a) What are these eight qualities? They are its being inconceivable, free from the dual, nonconceptual, pure, making manifest, being a counteractive factor, being free from attachment, and being the cause of being free from attachment.

Freedom from attachment (P81a) consists of

The two realities of cessation and the path.

In due order, these two are to be understood

Through three qualities each. I.11

In due order, among these six qualities, the first three [qualities] (being inconceivable, free from the dual, and nonconceptual) explain the reality of cessation. Therefore, it should be understood that freedom from attachment consists of these [three qualities]. The remaining three qualities (being pure, manifesting, and remedial) explain the reality of the path. Therefore, it should be understood that the cause of being free from attachment consists of those [three qualities]. What is free from attachment is the reality of cessation. What makes free from attachment is the reality of the path. Taking these two together, it is explained that this is "the dharma free from attachment that is characterized by the two realities of purification."

Because of being inscrutable, because of being inexpressible,

And because of being the wisdom of the noble ones, it is inconceivable.

Because of being peaceful, it is free from the dual and without conceptions.

[In its] three [qualities] such as being pure, it is like the sun. I.12

In brief, the reality of cessation should be understood as being inconceivable for three reasons. For which three [reasons]? [It is inconceivable] because of not being the sphere of scrutiny through the four permutations of nonexistence, existence, [both] existence and nonexistence, or neither; because of being inexpressible through any terms, voices, articulations, avenues of speech, etymologies, designations, conventions, or expressions; and because of being what is to be personally experienced by the noble ones. (J12) (D80b)

How should it be understood here that the reality of cessation is free from the dual and without conceptions? (P81b) It is as the Bhagavān said [in the Anūnatvāpūrṇatvanirdeśaparivarta]:

Śāriputra, the dharmakāya is peace, having the nature of being free from the dual and having the nature of being without conceptions.

"The dual" here refers to [the dual obscurations of] karma and the afflictions. "Conception" refers to improper mental engagement, the cause of the arising of karma and the afflictions. By virtue of realizing the natural cessation of this [improper mental engagement], there is no manifestation of the duo [of karma and the afflictions] or conception. Consequently, there is absolutely no arising of suffering. This is called "the reality of the cessation of suffering." However, it is not that the reality of the cessation of suffering is explained by virtue of the destruction of any phenomenon. As [the Sarvabuddhaviśayāvatārajñānālokālaṃkārasūtra] says at length:

Mañjuśrī, in what lacks arising and lacks ceasing, mind, mentation, and consciousness do not operate. Wherever there is no operation of mind, mentation, and consciousness, there is no improper mental engagement through which any [false] imagination could be taking place. Those who engage in proper mental engagement do not cause ignorance to arise. In those in whom ignorance does not arise, the twelve links of [saṃsāric] existence do not arise. This is nonarising.

As [the Śrīmālādevīsiṃhanādasūtra] says:

However, Bhagavan, the cessation of suffering is not the destruction of phenomena. The name "cessation of suffering," Bhagavan, indicates the dharmakāya of the Tathāgata, which is beginningless, unproduced, unborn, unarisen, without extinction, free from extinction, permanent, eternal, peaceful, everlasting, naturally pure, free from the cocoon of all afflictions, and endowed with inseparable (P82a) and inconceivable buddha attributes that far surpass the sand grains in the river Gaṅgā [in number]. (D81a) Bhagavan, this very dharmakāya of the Tathāgata that is not freed from the cocoon of the afflictions is called "tathāgata heart."

Thus, the presentation of the reality of the cessation of suffering in its entire detail should be understood according to the sūtras.

The paths of seeing and familiarization that [consist of] nonconceptual wisdom are the causes for attaining this dharmakāya of the Tathāgata, which bears the name "cessation of suffering." [This wisdom] is to be understood as resembling the sun by way of being similar to it in three ways for the following reasons. By virtue of being similar to the orb [of the sun’s] being completely pure, it is free from all stains of the proximate afflictions. By virtue of being similar to [the sun’s] being what makes forms manifest, it shines its light on all aspects of knowable objects. By virtue of being similar to [the sun’s] being the remedy for darkness, it serves as the remedy for all aspects of what obstructs seeing reality. (J13)

As for "what obstructs," due to the rising of their latencies, passion, hatred, and bewilderment, which are preceded by mentally engaging in focal objects that have the characteristic of being unreal entities, arise. For naive beings, it is by virtue of these latencies that unreal entities that lack the nature of those [entities that they seem to appear as], through the arising of passion, serve as the causes for [appearing] as something that looks pleasant; through the arising of hatred, as something that looks antagonistic; or, through the arising of bewilderment, as something that looks obscure. In those who take such causes of passion, hatred, and bewilderment, which do not accord with reality, as their focal objects, improper mental engagement (P82b) completely occupies the mind. In those whose minds are occupied with improper mental engagement, any affliction among passion, hatred, and bewilderment manifests. Due to this, they commit actions with body, speech, and mind that arise from passion and (D81b) also commit such actions that arise from hatred and from bewilderment. In turn, from these actions, there will be the succession of rebirths.

In this way, improper mental engagement manifests in naive beings who possess those latencies, grasp at [certain] characteristics, and engage in them as their focal objects. From that, the afflictions arise. From the arising of the afflictions, actions arise. From the arising of actions, there is the arising of birth. So all aspects of the afflictiveness of afflictions, karma, and birth of naive beings operate by virtue of not realizing and not seeing the single basic element in just the way it is in true reality.

[However,] this [afflictiveness] should be seen in the same manner as a thorough investigator [sees] who does not see any characteristics or focal objects of this [afflictiveness]. When neither characteristics nor focal objects are seen, true reality is seen. Thus, these phenomena are completely and perfectly realized by the Tathāgata as being equal by virtue of their equality. In this way, [the Tathāgata] does not see characteristics and focal objects, which are nonexistent, and sees ultimate reality, which is existent, in just the way it is in true reality. By virtue of [this seeing and nonseeing, the Tathāgata] completely and perfectly realizes the equality of all phenomena through the wisdom of equality, in which neither of these two [nonexistent characteristics and the existent ultimate reality] is to be removed or added. This [realization] should be understood as the remedy for all aspects of what obstructs the seeing of true reality. Through the arising of this [remedy], [the Tathāgata] knows that [his mind] is absolutely disassociated and disconnected from the counterpart [of this remedy, that is, everything that obstructs seeing true reality]. (P83a) The paths of seeing and familiarization that consist of nonconceptual wisdom and are the causes for attaining the dharmakāya are to be understood in detail according to the sūtras by following the prajñāpāramitā [sūtras].

Now, since the jewel of the saṃgha of irreversible bodhisattvas arises from the jewel of the mahāyāna dharma, after the [presentation of the dharma], there follows a verse on the [saṃgha]: (J14)

They perfectly realize that the endpoint of the identitylessness of the entire world is peace

Because they see that, by virtue of the natural luminosity of the minds in this [world], the afflictions are without nature. (D82a)

I pay homage to those who see that perfect buddhahood is allpervading, whose intelligence is unobscured,

And whose wisdom vision has the purity and infinitude of beings as its objects. I.13

What is taught by this?

By virtue of the purity of the inner

Wisdom vision of suchness and variety,

The assembly of the irreversible intelligent ones

Is [endowed] with unsurpassable qualities. I.14

This [verse] explains in brief that the jewel of the assembly of irreversible bodhisattvas is endowed with unsurpassable qualities by virtue of the purity of the vision of supramundane wisdom in terms of two aspects— [the tathāgata heart as] being suchness and [as] being variety.

[The wisdom of] suchness by virtue of

Realizing the world’s true nature of peace

Is due to the natural complete purity [of the mind]

And due to seeing the primordial termination of the afflictions. I.15

Here, [the wisdom of knowing the tathāgata heart as] being suchness should be understood by virtue of realizing, just as it is, the endpoint of the identitylessness of the whole world that is referred to as "persons and phenomena." This is the realization in terms of the principle that persons and phenomena, by virtue of their nature of being absolutely and primordially at peace, are not annihilated. (P83b) In brief, [this realization] arises from two causes—through seeing that mind is naturally luminous and through seeing that its proximate afflictions are primordially terminated and ceased.

Now, (J15) these two [factors]—"mind’s natural luminosity" and "its [concomitant] proximate afflictions"—in relation to the uncontaminated basic element are extremely difficult to understand. For both sound and unsound minds [always] occur alone, without [one of them ever] being associated with the other one. Therefore, [the Śrīmālādevīsūtra] says:

Bhagavan, the sound mind is momentary. It is not afflicted by the afflictions. The unsound mind is [also] momentary. Even this [unsound] mind is not afflicted by the afflictions. Bhagavan, the afflictions do not touch the mind, (D82b) nor does the mind [touch] the afflictions. So how, Bhagavan, does the mind, which has this nature of being untouchable [by the afflictions], still become afflicted by darkness? Bhagavan, there is proximate affliction and there is the mind that is proximately afflicted. Still, Bhagavan, the meaning of naturally pure mind’s being afflicted is difficult to understand.

Thus, the instruction on the meaning of [the above passage] "being suchness . . . difficult to understand" should be understood in detail according to the sūtra.

[The wisdom of] being variety is due to

The intelligence that encompasses the entire range of the knowable

Seeing the existence of the true nature

Of omniscience in all sentient beings. I.16

Now, [the wisdom of the tathāgata heart as] being variety is to be understood due to the supramundane prajñā that encompasses the entire range of knowable entities seeing (P84a) the existence of the tathāgata heart in all sentient beings, even in those who are born in the animal realm. This seeing of bodhisattvas arises on the first bodhisattvabhūmi since they realize the dharmadhātu as being the actuality of omnipresence. (J16)

Such a realization is the vision

Of one’s own personal wisdom.

It is pure in the stainless basic element

Because it lacks attachment and lacks obstruction. I.17

Thus, in this way, by virtue of [the wisdoms of the tathāgata heart as] being suchness and [as] being variety, the realization of the supramundane path is meant to be the vision of the [mahāyāna] noble ones’ own personal supramundane wisdom, which is not in common with others. In brief, compared to the visions of any other limited [kinds of] wisdom, it is described as being utterly pure for two reasons. For which two [reasons is this]? [It is so] because [this wisdom] lacks attachment and because it lacks obstruction. Here, by virtue of [its knowing the tathāgata heart as] being suchness, [this wisdom] has the naturally pure basic element of sentient beings as its object. (D83a) Therefore, it lacks attachment. By virtue of [its knowing the tathāgata heart as] being variety, it has limitless knowable entities as its objects. Therefore, it lacks obstruction.

By virtue of this purity of the vision of wisdom,

The noble ones, who are irreversible

From unsurpassable buddha wisdom,

Are the refuge of all that lives. I.18

Thus, this purity of the vision of the wisdom of bodhisattvas who dwell on the level of irreversibility is to be understood as being unsurpassable because it serves as the basis [or precursor] of the unsurpassable purity of the vision of tathāgata wisdom. (P84b) Or, [it is unsurpassable compared] to the other qualities of bodhisattvas, such as generosity and discipline. Since irreversible bodhisattvas are endowed with this [purity of vision], they represent the refuge of all sentient beings.

There is no mention of the jewel of the śrāvaka saṃgha after the jewel of the assembly of bodhisattvas because the [former] is not worthy of being venerated. Indeed, no learned ones who know the distinction between the qualities of bodhisattvas and śrāvakas would ever cast away the new moon of bodhisattvas with its disk of wisdom and compassion perfecting the vast accumulations of merit and wisdom for great awakening, which is engaged in illuminating the mind streams that consist of the multitudes of the basic elements of innumerable sentient beings and has entered the path that accords with approaching the full moon of the unsurpassable Tathāgata, (J17) and then pay homage to the śrāvakas [instead], who have reached the consummation of their limited wisdom, but [only] engage in illuminating their own mind streams, just as the forms of stars [illuminate only themselves]. Even those bodhisattvas who have given rise to [bodhi] citta for the first time, by virtue of its quality of being based on the purity of their intention to promote the benefit of others, outshine noble śrāvakas, who lack compassion and belong to the class of those who do not support others, though they have reached the perfect purity of immaculately observing [proper] discipline. (D83b) So how much more is this the case for the other qualities of bodhisattvas, such as the ten masteries? Indeed, it is to be said [here]:

Those who nourish discipline performed for their own sake, (P85a)

Devoid of compassion for sentient beings with bad discipline,

And possess the purity of the wealth of discipline [only for] their own nourishment—

Those noble ones are not called "those with pure discipline."

Those who give rise to supreme compassion for others

And adopt discipline support the livelihood of others,

Just like fire, wind, water, and earth.

They [truly] possess discipline, [but] others are [only] a likeness of that.

Now, for what purpose and based on what did the Bhagavān teach the three refuges?

For the purpose of the teacher, the teaching, and the disciples,

The three refuges are taught

With regard to those in the three yānas

And those who have faith in the three activities. I.19

(J18) [The instruction that] "the Buddha is a refuge because of being the highest among humans" is taught and discussed for the purpose of demonstrating the qualities of the teacher, with regard to the persons in the bodhisattvayāna who are suitable to [attain] the state of the Buddha, and those who have faith in the supreme activities related to the Buddha. [The instruction that] "the dharma is a refuge because of being the highest among what is free from attachment" is taught and discussed for the purpose of demonstrating the qualities of the teaching of the teacher, with regard to the persons in the pratyekabuddhayāna who are suitable to realize the profound dharma of dependent origination by themselves, and those who have faith in the supreme activities related to the dharma. [The instruction that] "the saṃgha is a refuge because of being the highest among assemblies" is taught and discussed for the purpose of demonstrating the qualities of the disciples who have well entered the teaching of the teacher, with regard to the persons in the śrāvakayāna who are suitable to realize the discourses that they heard from others, and (P85b) those who have faith in the supreme activities related to the saṃgha. (D84a)

In brief, through this, the Bhagavān taught and discussed these three refuges for those three purposes and with regard to the [above] six [kinds of] persons by distinguishing them from the standpoint of seeming [reality] so that sentient beings enter this [dharma] system in successive order.

Because of being abandoned, because of having a deceptive nature,

Because of being nonexistent, and because of being fearful,

The twofold dharma and the noble saṃgha

Are not the ultimate supreme refuge. I.20

The dharma is twofold: the dharma as teaching and the dharma as realization. Here, the dharma as teaching refers to reading [or reciting] the teachings, such as the sūtras, and it consists of the collections of the names, words, and letters [of the sūtras and so on]. [This dharma] is said to be like a raft, because it comes to its end through being clearly realized on the path.

The dharma as realization is twofold through being divided into cause and result. That is, [it consists of] the reality of the path and the reality of cessation, (J19) which refers to that through which it is realized and that which [is realized]. Here, the path is included in what has the characteristic of being conditioned. What is included in what has the characteristic of being conditioned has a deceptive and false nature; what has a deceptive and false nature is unreal; what is unreal is impermanent; and what is impermanent is not a [lasting] refuge. Also, according to the system of the śrāvakas, the cessation realized by that path consists of the mere nonexistence of afflictions and suffering, just like the extinction of a lamp. But a nonexistence is not suitable to be either a refuge or a nonrefuge. (P86a)

"The saṃgha" is a term for the assemblies of those in the three yānas. They are always fearful because they take refuge in the Tathāgata, search for final deliverance, [still] have to learn [more] and have [many more] things to do, and are [only] approaching unsurpassable completely perfect awakening. How are they fearful? Even the arhats, who have terminated further existences [in saṃsāra], (D84b) did not destroy their latent tendencies and therefore are always and continuously immersed in a strong sense of fear of all formations [of saṃsāra], as if [being afraid] of an executioner with raised sword. Therefore, even they have not attained the ultimate and blissful final deliverance. [In general, what constitutes a genuine] refuge does not seek refuge [elsewhere]. Just as sentient beings without a refuge are frightened by this or that fear and consequently seek deliverance from those [fears], likewise, arhats have their [kind of] fear and, being frightened by that fear, consequently take refuge in the Tathāgata. Thus, since they have fear, they take refuge and undoubtedly seek for deliverance from that fear. Since they seek for deliverance from fear, they [still] have [more] to learn and have [many more] things to do with regard to destroying the basis of that fear. Since they [still] have [more] to learn, (J20) they are [only] approaching the attainment of the fearless supreme state, that is, unsurpassable completely perfect awakening. Therefore, since the [saṃgha] too is [only] a refuge that is a branch of the [ultimate refuge], it is not the ultimate refuge. Thus, these two refuges [the dharma and the saṃgha] are called "temporary refuges." (P86b)

Ultimately, however, the single refuge

Of the world is buddhahood

Because the sage possesses the body of the dharma

And because it is the consummation of the assembly. I.21

By virtue of the principle stated earlier, this [verse about the buddha’s being the ultimate refuge explains the following]. Because the sage who is characterized by being unarisen and unceasing possesses the kāya of the dharma that is [characterized by] the two realities of purification and is free from attachment and because the assembly of those in the three yānas has [nothing but] the attainment of the consummate purity of the dharmakāya as its goal, (D85a) ultimately, [buddhahood] is the inexhaustible refuge, the permanent refuge, and the everlasting refuge, which lasts as long as the end of time in this world without protection and refuge. That is, [the ultimate refuge] consists of the tathāgata arhats, the completely perfect buddhas. This instruction on the permanent, everlasting, peaceful, and eternal refuge should be understood in detail according to the Āryaśrīmālā[devī]sūtra.

They are jewels because their appearance is difficult to encounter,

Because they are stainless, because they possess power,

Because they are the ornaments of the world,

Because they are supreme, and because they are changeless. I.22

In brief, these three that are called "Buddha," "dharma," and saṃgha" are said to be "jewels" by virtue of their resemblance to a jewel in six ways. That is, [they are jewels] by virtue of resembling [jewels] in that their appearance is difficult to encounter because those who have not acquired roots of virtue do not get a chance to meet them even during many eons. [They are also jewels] by virtue of resembling [jewels] in that they are stainless because they are free from all kinds of stains. [They are furthermore jewels] by virtue of resembling [jewels] in their power (P87a) because they are endowed with qualities of inconceivable power, such as the six supernatural knowledges. [They are likewise jewels] by virtue of resembling [jewels] in that they are the ornaments of the world because they are the causes of the splendid intentions of the entire world. [They are also jewels] by virtue of resembling [jewels] in that they are supreme [compared to] artificial jewels because they are supramundane. [Finally, they are jewels] by virtue of resembling [jewels] in that they are changeless through praise, blame, and so on, because their nature is unconditioned. (J21)

Following the discussion of the three jewels, [there follows] one verse about the source of mundane and supramundane purity, from whose existence the three jewels arise.

Suchness with stains, the one without stains,

Stainless buddha qualities, and the activity of the victors

Are the objects of those who see the ultimate,

From which the three splendid jewels arise. I.23

What is elucidated by this?

The disposition of the three jewels

Is the object of those who see everything. (D85b)

It is fourfold and is inconceivable

For four reasons in due order I.24

Here, suchness with stains is the basic element that is not liberated from the cocoon of the afflictions, which is called "the tathāgata heart." Stainless suchness is this very same [basic element] as it is characterized by the fundamental change on the buddhabhūmi, which is called "the dharmakāya of a tathāgata." The stainless buddha qualities are the supramundane buddha attributes (such as the ten powers) within that very dharmakāya of a tathāgata that is characterized by the fundamental change. The activity of the victors (P87b) consists of the distinct unsurpassable activities of these very buddha attributes (such as the ten powers), continuing to give prophesying speeches about bodhisattvas in an endless, uninterrupted, and unceasing manner. According to their order, these four points are inconceivable for four reasons. Therefore, they are said to be "the object of omniscience." For which four [reasons are they inconceivable]?

Since it is pure and yet associated with afflictions,

Since it is not afflicted and yet becomes pure,

Since its qualities are inseparable,

And since [its activity] is effortless and nonconceptual. I.25

Here, suchness with stains is pure and afflicted at one and the same time. This point is inconceivable because it is an object that is not even within the sphere of the pratyekabuddhas who have faith in the principle of the profound dharma. Therefore, (J22) [the Śrīmālādevīsūtra] says:

Devī, these two dharmas are difficult to understand. It is difficult to understand that mind is pure by nature. It is difficult to understand that this very mind is proximately afflicted. Devī, those who are able to hear these two dharmas are only you or the bodhisattvas who are endowed with the great attributes. Devī, the remaining ones—all śrāvakas and (D86a) pratyekabuddhas—can understand these two dharmas only through confidence in the Tathāgata.

Now, the point that suchness without stains is originally not afflicted by stains [but] becomes pure later is [also] inconceivable. Therefore, [the Dhāraṇīśvararājasūtra] says:

The mind is luminous by nature. This is realized just as it is. Therefore, (P88a) it is said, "[The Tathāgata] fully awakened to completely perfect awakening through the prajñā that is characterized by having a single instant."

Next, even on the level of ordinary beings who are absolutely afflicted, there exist the stainless buddha qualities that are without difference earlier and later by virtue of their nature of being inseparable [from the basic element]. This point is [likewise] inconceivable. Therefore, [the Buddhāvataṃsakasūtra] says:

Within the hosts of sentient beings, there is no sentient being whatsoever that is not pervaded by tathāgata wisdom in its entirety. However, through their discriminating clinging, they do not realize tathāgata wisdom. By virtue of becoming free from discriminating clinging, omniscient wisdom, which is self-arisen wisdom, becomes manifest in an unimpeded manner.

O son of the victor, it is as follows. Suppose there were a big canvas the size of the worldly realm that is the biggest chiliocosm in a trichiliocosm. On this big canvas the entire worldly realm that is the biggest chiliocosm in a trichiliocosm would be painted in its complete form. That is, the great ring of iron mountains would be painted in the size of the great ring of iron mountains. The great [golden] ground would be painted in the size of the great [golden] ground. The worldly realm of a dichiliocosm would be painted in the size of the worldly realm of a dichiliocosm, the worldly realm of a chiliocosm in the size of the worldly realm of a chiliocosm, the four-continent [worlds] in the size of the four-continent [world], the great oceans in the size of the great ocean, the continents of Jambū in the size of the continent Jambū, the continents of Pūrvavideha in the size of the continent Pūrvavideha (D86b), the continents of Godāvarī in the size of the continent Godāvarī, the continents of Uttarakuru in the size of the continent Uttarakuru, (P88b) the [Mount] Sumerus in the size of Sumeru, (J23) the palaces of the gods living on the earth in the size of the palaces of the gods living on the earth, the palaces of the gods living in the desire [realm] in the size of the palaces of the gods living in the desire [realm], and the palaces of the gods living in the form [realm] in the size of the palaces of the gods living in the form [realm]. [Thus,] this big canvas would have the size of the vast expanse of the worldly realm that is the biggest chiliocosm in a trichiliocosm. Then, this big canvas would be inserted into a single particle [the size] of the minutest particle. Likewise, just as this big canvas would be inserted into a single particle [the size] of the minutest particle, big canvases of that same size would be inserted inside all particles [the size] of the minutest particle without exception.
Then, there would appear some learned person, clever, intelligent, wise, and endowed with the profound investigative skill pertinent to [these canvases] here. His divine eye would be perfectly pure and lucid. With that divine eye, he would look [and think], "This big canvas of such a nature stays here in such a limited single particle [the size] of the minutest particle. It does not sustain any sentient being." So he would think, "Breaking apart this particle [the size] of the minutest particle with the strength and power of great vigor, I shall make this big canvas into what sustains the whole world." Giving rise to the strength and power of great vigor, he would break apart that particle [the size] of the minutest particle with a tiny vajra and, according to his intention, make that big canvas into what sustains the whole world. Just as for one, he would do the same for all minutest particles without exception.

Likewise, O son of the victor, tathāgata wisdom, (P89a) the immeasurable wisdom (D87a) that is the wisdom that sustains all sentient beings, pervades the mind streams of all sentient beings in its entirety. All these mind streams of sentient beings are also as immeasurable as tathāgata wisdom. Nevertheless, naive beings, who are bound by discriminating clinging, (J24) do not know, cognize, realize, and perceive this tathāgata wisdom. Therefore, the Tathāgata, after having seen the states of all sentient beings [whose nature is the] dharmadhātu with unobstructed tathāgata wisdom, resolves to be a teacher. [He thinks,] "What a pity! These sentient beings do not realize tathāgata wisdom, just as it is, [though] they are pervaded by this tathāgata wisdom. Through teaching them the noble path, I shall remove all the fetters of these sentient beings that they create through discrimination so that they, by themselves, undo the big knot of discrimination through adopting the power of that noble path and then recognize that tathāgata wisdom [in themselves] and attain equality with the Tathāgata."
[Accordingly,] through the teaching of the path of the Tathāgata, they remove all fetters created by discrimination. In those in whom all fetters created by discrimination have been removed, this immeasurable tathāgata wisdom becomes what sustains the entire world.

Now, the activity of the victors operates for sentient beings everywhere simultaneously at all times, effortlessly, nonconceptually, and flawlessly in the respectively appropriate manner in accordance with the intentions of [sentient beings] and (P89b) in accordance with how they are to be guided. This point is inconceivable. Therefore, [the Dhāraṇīśvararājasūtra] says:

Though tathāgata activity is immeasurable, in order to introduce sentient beings [to it] in just a brief form, it is taught as if having some measure. (D87b) However, O son of noble family, the true tathāgata activity of the Tathāgata is immeasurable, inconceivable, unknowable by the entire world, indescribable by words, difficult to accomplish by others, abiding (J25) in all buddha realms, entailing equality with all buddhas, beyond all activities with effort, nonconceptual due to being equal to space, and without any difference due to being the activity of the dharmadhātu.

After [the sūtra’s] having given the example of the pure beryl, [tathāgata activity] is taught in detail as follows:

Son of noble family, by this specification, inconceivable tathāgata activity is to be understood as entailing equality, being without blame in all respects, being related to the three times, and not interrupting the lineage of the three jewels. Abiding in this inconceivable tathāgata activity, the Tathāgata never abandons the space[-like] nature of his body and yet displays it in all buddha realms. He does not abandon the inexpressible nature of his speech and yet teaches the dharma for sentient beings by way of concordant verbal representations. He is free from all focal objects of the mind and yet knows the activities and intentions of the minds of all sentient beings. (P90a)

As for what is to be awakened, awakening,

Its branches, and what causes awakening, in due order,

One point is the cause and three

Are the conditions for its purity. I.26

Due to these four topical points comprising everything to be known, the first one is to be regarded as the point of what is to be awakened. Awakening refers to the awakening of that [which is to be awakened]—the second point of awakening. The buddha qualities serve as the branches of awakening—the third point of the branches of awakening. (D88a) It is these very branches of awakening that cause the awakening of others—the fourth point of what causes awakening. Thus, the presentation of the disposition of the three jewels should be understood based on these four points in terms of being the state of a cause and [its three] conditions.

Here, the first one among these four points, due to its being the seed of the supramundane attributes, should be understood as the cause for the arising of the three jewels, which is by virtue of its becoming pure based on one’s personal mental engagement in a proper manner. Thus, "one point is the cause." How is it that the [other] three [points] are conditions? A tathāgata, upon having fully awakened to unsurpassable completely perfect awakening, performs the thirty-two kinds of tathāgata activities through the buddha qualities (such as the ten powers). Thus, by virtue of the voice of someone else [this tathāgata], the [obscured tathāgata heart in certain beings] becomes pure. Based on that, [the latter three points] should be understood as the conditions for the arising of the three jewels. Thus, "three are the conditions."

One should understand that, hereafter, the instruction on the detailed analysis of these four points [will be given] gradually by the remainder of the text.

Now, with regard to suchness with stains, it is said that "all sentient beings possess the tathāgata heart." (P90b) By virtue of which purport is that [said]? (J26)

Since buddha wisdom enters into the multitudes of beings,

Since its stainlessness is nondual by nature,

And since the buddha disposition is metaphorically referred to by [the name of] its fruition,

All beings are said to possess the buddha [heart]. I.27

Since the perfect buddhakāya radiates,

Since suchness is undifferentiable,

And because of the disposition,

All beings always possess the buddha heart. I.28

In brief, it is in a threefold sense that the Bhagavān spoke of "all sentient beings always possessing the tathāgata heart." (D88b) That is, [he spoke of this] in the sense that the dharmakāya of the Tathāgata radiates in [or into] all sentient beings, in the sense that the suchness of the Tathāgata is undifferentiable [from the suchness of beings], and in the sense that the tathāgata disposition really exists [in these beings]. These three topical points will be taught [in detail] below [through nine examples] according to the Tathāgatagarbhasūtra. Prior to that, however, the topic [consisting of these three points] is pointed out in all its aspects in the sense in which it is invariably taught in all the words [of the Buddha]. It is based on this that I shall discuss it [now, beginning with] a synopsis.

In terms of nature and cause, fruition, function, endowment, manifestation,

Phases, all-pervasiveness,

Ever-changeless qualities, and inseparability,

The topic in mind, the ultimate basic element, should be understood. I.29

In brief, the presentation of the tathāgata element, the object of the ultimate wisdom of true reality, should be understood by having in mind ten topics. Which are these ten topics? They are as follows: (1) the topic of the nature, (2) the topic of the cause, (3) the topic of the fruition, (4) the topic of the function, (5) the topic of endowment, (6) the topic of manifestation, (7) the topic of the distinction through phases, (8) the topic of all-pervasiveness, (9) the topic of changelessness, and (10) the topic of inseparability.

Now, (P91a) [there is] a verse in terms of (1) the topic of the nature and (2) the topic of the cause.

It is always unafflicted by nature,

Just like a pure jewel, space, and water.

It comes to life through having faith in the dharma,

Supreme prajñā, samādhi, and compassion. I.30

(J27) What is taught by the first half of this verse here?

By virtue of its nature of power,

Being unchanging, and being moist,

It resembles the qualities

Of a wish-fulfilling jewel, space, and water. I.31

Now, these three [points] were already mentioned above. According to the order of these three, the tathāgata element should be understood to resemble the qualities of the purity of a wish-fulfilling jewel, space, and water in terms of its specific characteristics and its general characteristics. To begin with the dharmakāya of the Tathāgata here, in terms of its specific characteristic that is its nature of [having] the power to fulfill what one wishes for and so on, (D89a) it is to be understood as resembling a wishfulfilling jewel. As for suchness, in terms of its specific characteristic that is its nature of being unchanging, it is to be understood as resembling space. As for the tathāgata disposition, in terms of its specific characteristic that is its nature of moistening sentient beings [through its] compassion, it is to be understood as resembling water. As for all [three points] here, in terms of the general characteristic [of the tathāgata element] that is its natural purity of always being absolutely unafflicted by nature, it is to be understood as resembling the quality that is the [natural] purity of a wish-fulfilling jewel, space, and water.

Now, what is taught by the latter half of verse [I.30]?

Hostility toward the dharma, views about a self,

Fear of saṃsāra’s suffering,

And indifference about the welfare of sentient beings—

These are the four obscurations I.32 (P91b)

Of those with great desire, tīrthikas,

Śrāvakas, and self-arisen [buddhas],

The causes of purity are the four dharmas

Of having faith and so forth. I.33

In brief, one finds three kinds of sentient beings within the host of sentient beings: (1) those who crave for [saṃsāric] existence, (2) those who crave to be free from [saṃsāric] existence, and (3) those who do not crave for either. Here, (1) those who crave for [saṃsāric] existence are to be known as twofold. (J28) (1a) Those sentient beings who are hostile toward the path to liberation and have no disposition for [attaining] parinirvāṇa only desire saṃsāra but not nirvāṇa. (1b) Some who do follow this dharma of ours, [but] have fallen into the ways of those [who are hostile toward the dharma], dislike the dharma of the mahāyāna. With reference to them, the Bhagavān said [in the Anūnatvāpūrṇatvanirdeśaparivarta]:

I am not their teacher; nor are they my śrāvakas. Śāriputra, I say that they are greatly filled with darkness, proceeding from one darkness into another darkness, from gloom into greater gloom.

Next, (2) those who crave to be free from [saṃsāric] existence are [also] twofold: (a) those who have entered what is not the means [for liberation] and (D89b) (b) those who have entered these means. Here, (2a) those who have entered what is not the means [for liberation] are again threefold. (2aa) Those who are outside of this [dharma] of ours are the many different kinds of tīrthikas who are other [than us], such as the Carakas, Parivrājakas, and Nirgranthas. (2ab) As for those who follow this dharma of ours [but] whose conduct accords with these [tīrthikas], though they have confidence [in the dharma], they cling to [views] that are difficult to grasp. Who are these [people]? They are those who have views about the person [as being a self] and lack faith in the ultimate. About them, the Bhagavān said:

Those who do not have confidence in emptiness are not different from the tīrthikas.

(2ac) For those who have views about emptiness and are full of pride [about that], when they are taught emptiness, this very emptiness, which is in fact the door to liberation in this [dharma] of ours, becomes a [wrong] view. (P92a) With respect to them, [the Bhagavān] said [in the Kāśyapaparivarta]:

O Kāśyapa, a view about the person that has the size of Sumeru is indeed preferable to the view of emptiness of those who are proud of it.

(2b) Those who have entered the means [for liberation] are again twofold: (a) those who belong to the śrāvakayāna and (b) those who belong to the pratyekabuddhayāna. [Both] proceed on the set way of what is rightful.

(3) As for those who do not crave for either [saṃsāric existence or freedom from it], they are those sentient beings with supremely sharp faculties who are perfectly grounded in the mahāyāna. They neither desire saṃsāra (like those with great desire), nor do they fall into what is not the means [for liberation] (like the tīrthikas and so on), nor do they enter [any limited] means [for liberation] (like śrāvakas and pratyekabuddhas). Rather, being those who have entered the path to attain the equality of saṃsāra and nirvāṇa, their motivation [is to attain] the nonabiding nirvāṇa, their activities are based on saṃsāra without [however] being afflicted [by it], and their fundamental purity lies in being firmly grounded in compassion and the superior intention. (J29)

Here, (1) those sentient beings who crave for [saṃsāric] existence (those with great desire and those who follow this dharma of ours [but] have fallen into the ways of those [with great desire]) are called "the group of sentient beings [whose disposition] is certain in terms of what is mistaken." (D90a) (2a) Those who crave to be free from [saṃsāric] existence but have entered what is not the means [for liberation] are called "the group of sentient beings [whose disposition] is uncertain." (2b) Those who crave to be free from [saṃsāric] existence and have entered the means [for liberation] as well as (3) those who crave for neither [saṃsāra nor nirvāṇa] and have entered the path to attain the equality [of saṃsāra and nirvāṇa] are called "the group of sentient beings [whose disposition] is certain in terms of what is correct."

Now, apart from those sentient beings who are firmly grounded in the mahāyāna and proceed in an unobscured manner, [all] other sentient beings [can be divided into] (P92b) the following [four kinds]—those with great desire, tīrthikas, śrāvakas, and pratyekabuddhas. In these [four groups], there operate four [kinds of] obscurations with regard to not realizing and not perceiving the tathāgata element. What are these four [obscurations]? They are as follows. Hostility toward the mahāyāna dharma is the obscuration of those with great desire, whose remedy is a bodhisattva’s cultivation of faith in the mahāyāna dharma. Views about a self with regard to phenomena is the obscuration of the tīrthikas who are other [than us], whose remedy is a bodhisattva’s cultivation of prajñāpāramitā. The notion of suffering, that is, the fear of suffering in saṃsāra, is the obscuration of those belonging to the śrāvakayāna, whose remedy is a bodhisattva’s cultivation of samādhis such as the Sky Treasure. To turn away from the welfare of sentient beings or indifference about the welfare of sentient beings is the obscuration of those belonging to the pratyekabuddhayāna,

whose remedy is a bodhisattva’s cultivation of great compassion. These are the four kinds of obscurations of the four kinds of sentient beings. Having cultivated their four remedies (having faith [in the mahāyāna dharma] and so forth), bodhisattvas attain the supreme purity of the dharmakāya, which is the unsurpassable actuality. Those who possess these four causes of accomplishing purity become children of the dharma king in the family of the tathāgatas. How is that? (D90b)

Those whose seed is the faith in the supreme yāna,

Whose mother is the prajñā that gives birth to the buddha qualities, (J30)

Whose womb is blissful samādhi, and whose nanny is compassion

Are the children who take after the sages. I.34

(P93a) Now, [there is] a verse in terms of (3) the topic of the fruition and (4) the topic of the function [of the tathāgata heart].

The fruition consists of the pāramitās that are

The qualities of purity, self, bliss, and permanence.

It has the function of being weary of suffering

As well as striving and aspiring to attain peace. I.35

What is taught by the first half of this verse here?

In brief, the fruition of those [causes]

Is characterized by being the remedies

That counteract the four kinds of

Mistakenness about the dharmakāya. I.36

The four dharmas such as having faith [in the mahāyāna dharma were described] as the causes of the purity of the tathāgata element. In brief, the fruition of those [four causes] should be regarded, in due order and by virtue of their being the remedies that counteract the four kinds of mistakenness, as the four kinds of pāramitās that are the qualities of the dharmakāya of the Tathāgata.

Here, the notion that impermanent entities such as form are permanent, the notion that [entities entailing] suffering are blissful, the notion that [entities] lacking a self have a self, and the notion that impure [entities] are pure are called "the fourfold mistakenness." The fourfold unmistakenness should be understood by way of the opposites of those [four notions]. What is this fourfold [unmistakenness]? It consists of the notion that entities such as form are impermanent, the notion that they [entail] suffering, the notion that they lack a self, and the notion that they are impure. These [notions] are called "the opposite of the fourfold mistakenness." In turn, these [opposites of the fourfold unmistakenness] are meant here to be mistakennesses with regard to the dharmakāya of the Tathāgata, which has the characteristics of being permanent and so on. By virtue of being the remedies for that [latter mistakenness, there is] the presentation of the four kinds of pāramitās that are the qualities of the dharmakāya of the Tathāgata, that is, the pāramitā of permanence, the pāramitā of bliss, (P93b) the pāramitā of a self, and the pāramitā of purity. This passage (D91a) is to be understood in detail according to the [Śrīmālādevī]sūtra:

Bhagavan, sentient beings are mistaken about the five appropriating skandhas that they have taken on. They entertain the notion that what is impermanent is permanent, the notion that what is suffering is bliss, the notion that what lacks a self has a self, and the notion that what is impure is pure. Bhagavan, even all śrāvakas and pratyekabuddhas are mistaken about the dharmakāya of the Tathāgata, which has not been seen by the wisdom of emptiness before and is the object of omniscient wisdom [alone]. (J31) Bhagavan, those sentient beings who entertain the notion of permanence, the notion of bliss, the notion of a self, and the notion of purity are the legitimate heart sons of the Bhagavān. Bhagavan, these sentient beings are unmistaken. Bhagavan, these sentient beings have the correct view. For what reason is that so? Bhagavan, this dharmakāya of the Tathāgata is indeed the pāramitā of permanence, the pāramitā of bliss, the pāramitā of a self, and the pāramitā of purity. Those sentient beings who see this dharmakāya of the Tathāgata in that way see correctly. Those who see correctly are the legitimate heart sons of the Bhagavān.

The reverse order of these four pāramitās that are the qualities of the dharmakāya of the Tathāgata should be understood by way of the order of the [above-mentioned four] causes [of purity]. Here, (1) by way of being the opposite of those with great desire who are hostile toward the mahāyāna dharma (P94a) taking delight in impure saṃsāra, the attainment of the pāramitā of purity should be regarded as the fruition of bodhisattvas’ having cultivated faith in the mahāyāna dharma.

(2) By way of being the opposite of the tīrthikas, who are other [than us] and regard the five appropriating skandhas as a self, taking delight in clinging to a nonexistent self, (D91b) the attainment of the pāramitā of the supreme self should be regarded as the fruition of [bodhisattvas’] having cultivated prajñāpāramitā. Thus, all tīrthikas, who are other [than us], claim that [certain] entities such as form, which do not have the nature of that [which they appear as], are the self. [However,] since these entities as they are apprehended by those [tīrthikas] are deceiving in terms of the characteristic of being a self, they never are a self. On the other hand, the Tathāgata has attained the pāramitā of the supreme lack of self of all phenomena through the wisdom of [realizing] true reality just as it is. Since this lack of self, just as it is seen by the [Tathāgata], is undeceiving in terms of its characteristic of not being a self, it is taken to be a self at all times. [Thus, here,] it is the very lack of self that is referred to as "self," just as [the prajñāpāramitā sūtras] speak of "abiding in a nonabiding manner."

(3) By way of being the opposite of those who belong to the śrāvakayāna, who are afraid of the suffering of saṃsāra, (J32) taking delight in the mere pacification of saṃsāric suffering, the attainment of the pāramitā of all mundane and supramundane bliss should be regarded as the fruition of [bodhisattvas’] having cultivated samādhis such as the Sky Treasure.

(4) By way of being the opposite of those who belong to the pratyekabuddhayāna, who are indifferent about the welfare of sentient beings, taking delight in dwelling in solitude, (P94b) the attainment of the pāramitā of permanence should be regarded as the fruition of [bodhisattvas’] having cultivated great compassion because [bodhisattvas] are always and without interruption consumed by their desire for the welfare of sentient beings for as long as saṃsāra exists.

Thus, in due order, the fourfold cultivation of faith, prajñā, samādhi, and compassion by bodhisattvas accomplishes the fruition that is called "the four kinds of pāramitās that are the qualities of purity, self, bliss, and permanence in the dharmakāya of the Tathāgata." By virtue of these [pāramitās], the Tathāgata said, "having reached the full extent of the dharmadhātu, extending to the limits of the element of space, (D92a) and lasting until the end of time." Through having cultivated faith in the supreme dharma of the mahāyāna, the Tathāgata attained the supreme state of the utterly pure dharmadhātu. Therefore, he accomplished the supreme dharmadhātu. Through having cultivated prajñāpāramitā, [the Tathāgata] perfectly realized the space-like lack of self of the world [that consists] of sentient beings and their container. Through having cultivated samādhis such as the Sky Treasure, he displays his mastery over being the supreme lord of dharma everywhere. For the two reasons [presented in the last two sentences, the Tathāgata] extends to the limits of the element of space. Through having cultivated great compassion, [the Tathāgata] is endowed with compassion for all sentient beings beyond the limits of time. It is based on this that [the Tathāgata] lasts until the end of time.

Now, even though they abide in the uncontaminated basic element, for arhats, pratyekabuddhas, and bodhisattvas who have attained the [ten] masteries, there are four obstructions to acquiring the four pāramitās that are the qualities of the dharmakāya of the Tathāgata. (P95a) These are [the obstructions] that have (1) the characteristic of a condition, (2) the characteristic of a cause, (3) the characteristic of arising, and (4) the characteristic of perishing.

Here, (1) [the obstruction] that has the characteristic of a condition [refers to] the ground of the latent tendencies of ignorance, similar to ignorance [being the condition] of [karmic] formations. (2) [The obstruction] that has the characteristic of a cause [refers to] the uncontaminated karma that is conditioned by the ground of the latent tendencies of ignorance and is similar to the [karmic] formations [of ordinary beings]. (3) [The obstruction] that has the characteristic of arising [refers to] the occurrence of three kinds of bodies that are of mental nature and are caused by the uncontaminated karma that is conditioned by the ground of the latent tendencies of ignorance, (J33) which is similar to the occurrence of the three [kinds of saṃsāric] existences caused by the contaminated karma that is conditioned by the four appropriating factors. (4) [The obstruction] that has the characteristic of perishing [refers to] the death that is an inconceivable transformation and is conditioned by the occurrence of the [above-mentioned] three kinds of bodies that are of mental nature, similar to aging and death being conditioned by birth.

Here, arhats, pratyekabuddhas, and bodhisattvas who have attained the masteries (D92b) have not relinquished the ground of the latent tendencies of ignorance that represents the foundation of all proximate afflictions. Therefore, they have not attained the excellent final pāramitā of the purity of all latent tendencies of the foul-smelling afflictive stains. On account of this ground of the latent tendencies of ignorance, they [still] possess subtle [kinds of] engaging in [certain] reference points of characteristics. Therefore, they have not attained the pāramitā of self that is utterly without any [mental] formations. On account of the ground of the latent tendencies of ignorance and the uncontaminated karma that is triggered by the subtle engagement in [certain] reference points of characteristics as conditioned by this ground of the latent tendencies of ignorance, there is the arising of the [seemingly physical] skandha that has a mental nature. Therefore, they have not attained the pāramitā of the utter bliss of such [a skandha’s] having ceased. For as long as (P95b) they do not perceive the tathāgata element, which becomes apparent due to the cessation of all afflictiveness in terms of affliction, karma, and birth without exception, they are not free from the death that is an inconceivable transformation. Therefore, they have not attained the pāramitā of permanence that is the state of being absolutely unchanging.

Here, the ground of the latent tendencies of ignorance is similar to the afflictiveness of affliction. The formations of uncontaminated karma are similar to the afflictiveness of karma. The occurrence of the three kinds of bodies that are of a mental nature and the death that is an inconceivable transformation are similar to the afflictiveness of birth. This passage is to be understood in detail according to the [Śrīmālādevī]sūtra:

O Bhagavan, the three [kinds of saṃsāric] existences arise [through] being caused by the contaminated karma that is conditioned by the [four] appropriating factors. Likewise, Bhagavan, (J34) the three bodies of a mental nature of arhats, pratyekabuddhas, and bodhisattvas who have attained the masteries arise [through] being caused by the uncontaminated karma that is conditioned by the ground of the latent tendencies of ignorance. Bhagavan, the ground of the latent tendencies of ignorance is the condition for the arising of these three bodies of a mental nature on the three levels [of arhats, pratyekabuddhas, and bodhisattvas] and for the origination of uncontaminated karma. (D93a)

Therefore, in these three bodies of a mental nature of arhats, pratyekabuddhas, and bodhisattvas who have attained the masteries, there are no pāramitās that are the qualities of purity, self, bliss, and permanence. Hence, [the Śrīmālādevīsūtra] says:

This dharmakāya of the Tathāgata is indeed the pāramitā of permanence, the pāramitā of bliss, the pāramitā of a self, and the pāramitā of purity.

Because the [dharmakāya] is naturally pure (P96a)

And free from latent tendencies, it is pure.

It is the supreme self because the reference points

Of self and no-self are at peace. I.37

It is bliss because the skandha of a mental nature

And its causes have come to an end.

It is permanent because the equality

Of saṃsāra and nirvāṇa is realized. I.38

In brief, the pāramitā of purity in terms of the dharmakāya of the Tathāgata should be understood through two reasons—by virtue of the natural purity that is its general characteristic and by virtue of the purity of being stainless that is its particular characteristic. [Its] pāramitā of self should [also] be understood through two reasons—by virtue of being free from the reference points of a self due to having abandoned the extreme of the tīrthikas and by virtue of being free from the reference points of noself due to having abandoned the extreme of the śrāvakas. [Its] pāramitā of bliss should [likewise] be understood through two reasons—by virtue of having overcome [all] linking [to saṃsāra] through latent tendencies due to having relinquished all aspects of the origin of suffering and by virtue of perceiving the cessation of the skandha of a mental nature due to perceiving all aspects of the cessation of suffering. [Its] pāramitā of permanence should [also] be understood through two reasons—by virtue of not falling into the extreme of extinction due to not denying impermanent saṃsāra and by virtue of not falling into the extreme of eternity due to not superimposing permanent nirvāṇa. As [the Śrīmālādevīsūtra] says:

Bhagavan, if someone were to see formations as being impermanent, this would be their view of extinction. (J35) It would not be their correct view. Bhagavan, (D93b) if someone were to see nirvāṇa as being permanent, this would be their view of eternity. It would not be their correct view.

By virtue of this introduction to the principle of the dharmadhātu, it is said that, ultimately, saṃsāra itself is nirvāṇa, (P96b) because [tathāgatas] realize the nonabiding nirvāṇa in which neither [saṃsāra nor nirvāṇa] are conceived.

Moreover, they are free from being close to, or distant from, all sentient beings without difference for two reasons. Therefore, what is explained [here] is the mere attainment of the abode of nonabiding. For which two[reasons is that so]? [In this world] here, without difference, bodhisattvas are not close to any sentient beings because they have relinquished all latencies of craving without exception due to their prajñā. Nor are they distant [from sentient beings] because they do not abandon them due to their great compassion. This is the means for attaining the completely perfect awakening that has the nature of being nonabiding. By virtue of having relinquished all latencies of craving without exception due to their prajñā, bodhisattvas are intent on passing into nirvāṇa for their own benefit and do not remain in saṃsāra like those who do not have the disposition for passing into parinirvāṇa. By virtue of not abandoning suffering sentient beings due to their great compassion, they make efforts in entering saṃsāra for the benefits of others and do not remain in nirvāṇa like those who have the disposition of solely seeking [the personal] peace [of nirvāṇa]. In this way, these two dharmas [prajñā and compassion] are taught to be the fundamental ground for [attaining] unsurpassable awakening:

With prajñā, they cut through all self-cherishing without exception.

Because they cherish sentient beings, those full of compassion do not approach peace.

Relying in this way on intelligence and compassion, the two means for awakening,

The noble ones approach neither saṃsāra nor nirvāṇa. I.39

Now, what is taught by the latter half of verse [I.35] about (4) the topic of function, which was referred to above [in that verse]?

If the buddha element did not exist,

There would be no weariness of suffering,

Nor would there be the wish, striving, (D94a)

And aspiration for nirvāṇa. I.40

(J36) As [the Śrīmālādevīsūtra] says: (P97a)

Bhagavan, if the tathāgata heart did not exist, there would be no weariness of suffering nor the wish, striving, and aspiration for nirvāṇa.

Here, in brief, even in those sentient beings who have [the dispositions that are] certain in terms of what is mistaken, the buddha element, which is the disposition for purity, readily procures this twofold function. It gives rise to weariness of saṃsāra based on seeing the flaws of suffering, and it produces the longing, wish, striving, and aspiration for nirvāṇa based on seeing the benefits of [its] bliss. Here, "longing" [means] "desire." As for "wish," "striving," and "aspiration,""wish" [refers to] not being cowardly about one’s desired aim.

"Striving" [means] to search for the means to attain one’s desired aim. "Aspiration" [refers to] applying one’s intention and mind to one’s desired aim.

This seeing of the flaws of suffering and the qualities of happiness

In [saṃsāric] existence and nirvāṇa

Occurs [only] when the disposition exists

Because it does not [occur] in those without the disposition. I.41

That persons with pure qualities see the flaws of suffering in saṃsāra and see the qualities of happiness in nirvāṇa occurs [only] when the disposition exists. [Thus,] this [seeing] is not something without a cause or something without a condition. For what reason [is this so]? If such [seeing] could happen without the disposition, without a cause, without a condition, and without entailing the termination of wrongdoing, it would also happen in those with great desire who are without the disposition for nirvāṇa. [However, this seeing] does not occur as long as [sentient beings] have not given rise to faith in the dharma of one of the three [yānas]—the disposition for being pure of adventitious stains—by way of bringing together the four wheels of relying on wise persons and so on. (P97b) Therefore, [the Jñānālokālaṃkārasūtra] says:

Therefore, after that, (D94b) the rays of wisdom of the orb of the sun of the Tathāgata fall upon the bodies of even those sfentient beings [whose disposition] is certain in terms of what is mistaken, [thus benefiting them and,] due to producing the causes of future [happiness], (J37) making them thrive through virtuous dharmas.

Also, the statement [in the Mahāparinirvāṇasūtra and others] that "those with great desire have the nature of absolutely not [attaining] parinirvāṇa" [means] that their hostility toward the mahāyāna dharma is the cause for their having great desire. [Thus,] this statement was made for the sake of turning [such people] away from their hostility toward the mahāyāna dharma, having in mind another time. Since the naturally pure disposition exists [in all sentient beings], no one can have the nature of being absolutely impure. Therefore, having in mind that all sentient beings without difference are suitable to become pure, the Bhagavān said:

Though beginningless, [saṃsāra] entails an end.

What is naturally pure and consists of permanent dharmas

Is not seen since it is externally obscured by a beginningless cocoon,

Just as a golden image that is concealed.

Now, [there follows] a verse about (5) the topic of endowment.

Just like the ocean, [the disposition of the victors] is an inexhaustible source

Of immeasurable jewels [in the form of its] qualities.

Just like a lamp, it is endowed with

Inseparable qualities by its nature. I.42

What is taught by the first half of this verse here?

Since the basic element consists of the dharmakāya,

As well as the wisdom and the compassion of the victor,

It is taught to be like the ocean

In terms of a vessel, jewels, and water. I.43

In the due order of [the following] three points, (P98a) the tathāgata element resembles the great sea in three ways. By virtue of that, the topic of endowment is to be understood in terms of [the tathāgata element’s] being associated with [certain] causes. Which are these three points? They consist of [being associated with] (1) the cause of the purity of the dharmakāya, (2) the cause of the attainment of buddha wisdom, and (3) the cause of a tathāgata’s great compassion’s engaging [all beings]. (J38) (1) Here, the cause of the purity of the dharmakāya is to be regarded as the cultivation of faith in the mahāyāna [dharma]. (D95a) (2) The cause of the attainment of buddha wisdom is to cultivate the doors of prajñā and samādhi. (3) The cause of a tathāgata’s great compassion’s engaging [all beings] is a bodhisattva’s cultivation of great compassion. Here, the cultivation of faith in the mahāyāna [dharma] resembles [the ocean’s] being a [big] vessel because the jewels of prajñā and samādhi as well as the water of compassion, [all of which] are immeasurable and inexhaustible, are assembled in it. The cultivation of the doors of prajñā and samādhi resembles the jewels [in this ocean] because it is nonconceptual and is endowed with qualities of inconceivable power. A bodhisattva’s cultivation of compassion resembles the water [in this ocean] because it possesses the characteristic of the single taste that is its nature of supremely moistening [the mind streams of] all beings. [Here, the fact of] these three dharmas’ being associated with the three kinds of causes [mentioned above, that is], their being connected with them, is called "endowment."

Now, what is taught by the latter half of verse [I.42]?

In the stainless foundation, the supernatural knowledges,

Wisdom, and stainlessness are inseparable from suchness.

Therefore, they are similar, respectively, to

The light, heat, and color of a lamp. I.44

In the due order of [the following] three points, the tathāgata element is similar to a lamp in three ways. By virtue of that, the topic of endowment is to be understood in terms of [the tathāgata element’s] being associated with [certain] results. (P98b) Which are these three points? They consist of [being endowed with] (1) the supernatural knowledges, (2) the wisdom of the termination of contaminations, and (3) the termination of contaminations. Here, (1) the five supernatural knowledges resemble the light [of the flame of a lamp] because they have the characteristic of providing the approach to overcome the darkness of the antagonistic factors of the wisdom of experiencing [true] actuality. (2) The wisdom of the termination of contaminations resembles the heat [of the flame of a lamp] because it has the characteristic of providing the approach to consume the entire fuel of karma and afflictions without exception. (3) The termination of contaminations that is the change of the foundation resembles the color [of the flame of a lamp] because it has the characteristic of utterly stainless (D95b) and pure luminosity. (J39) Here, it is stainless by virtue of the afflictive obscurations’ having been relinquished. It is pure by virtue of the cognitive obscurations’ having been relinquished. It is luminous by virtue of not having the nature of these two adventitious [stains]. Thus, in brief, these seven dharmas in the mind streams of nonlearners (which consist of the [five] uncontaminated supernatural knowledges, wisdom, and relinquishment) [that exist] in the uncontaminated basic element are inseparable from each other, not distinct [from each other], and associated with the dharmadhātu in terms of [both] being equal. This is what is called "endowment" [here].

This example of a lamp with regard to the topic of endowment is to be understood in detail according to the [Anūnatvāpūrṇatvanirdeśasūtra]:

Śāriputra, it is as follows. A lamp is endowed with inseparable attributes and possesses indivisible qualities. That is, it is [inseparable] from its light, heat, and color. Or, a jewel is [inseparable] from its radiance, color, and shape. Likewise, Śāriputra, the dharmakāya that is taught by the Tathāgata is endowed with inseparable attributes and qualities that [can]not be realized as being divisible [from it], which [manifest] in the form of the attributes of a tathāgata that far surpass the sand grains in the river Gaṅgā [in number].

Now, [there follows] (P99a) a verse about (6) the topic of manifestation.

Manifesting differently as the suchness

Of ordinary beings, noble ones, and perfect buddhas,

The disposition of the victors is taught

To sentient beings by those who see true reality. I.45

What is taught by this?

Ordinary beings are mistaken,

Those who see reality are the opposite,

And tathāgatas are most exactly unmistaken

And free from reference points. I.46

With regard to introducing bodhisattvas to nonconceptual wisdom, it is taught in the prajñāpāramitā [sūtras] and others that the tathāgata element has the general characteristic of being the [natural] purity of the suchness of all phenomena. It should be understood that, in brief, the three [types of] persons engage it in three different ways—ordinary beings who do not see true reality, noble ones who see true reality, and tathāgatas who have reached the ultimate purity of seeing true reality. (D96a) That is, [these persons] are mistaken, unmistaken, (J40) and perfectly unmistaken and free from reference points, respectively. Here, "mistaken" refers to [the way of engaging] of naive beings because they are mistaken in terms of discrimination, mind, and view. "Unmistaken" refers to [the way of engaging] of the noble ones because they, being opposite [to naive beings], have relinquished such [mistakenness]. "Perfectly unmistaken and free from reference points" refers to [the way of engaging] of completely perfect buddhas because they have overcome [all] afflictive and cognitive obscurations, including their latent tendencies.

Following this, the four topics other than this one should be understood as instructions on specific aspects of the topic of manifestation. Now, [there follows] a verse about (7) the topic of the distinction [of the tathāgata heart] through the phases of those three [kinds of] persons. (P99b)

Its being impure, its being both impure and pure,

And its being completely pure, in due order,

Are expressed as "the basic element of sentient beings,"

"Bodhisattva," and "tathāgata." I.47

What is taught by this?

The basic element that consists of these

Six topics, such as [its] nature,

Is taught through three names

In its three phases. I.48

Any instructions on the uncontaminated basic element that the Bhagavān taught in detail in various dharma specifications are all contained, in brief, in these six topics of its nature, cause, fruition, function, endowment, and manifestation. [This basic element] is to be understood [here] as being taught by way of teaching it, in due order, through three names in its three phases. That is, in its phase of being impure, it is [called] "the basic element of sentient beings." In its phase of being both pure and impure, it is [called] "bodhisattva." In its phase of being completely pure, it is [called] "tathāgata." As the Bhagavān said [in the Anūnatvāpūrṇatvanirdeśaparivarta]:

Śāriputra, this very dharmakāya, [when] covered by infinite millions of cocoons of afflictions, (D96b) carried away by the stream of saṃsāra, and circling through [all kinds of] births and deaths in the realms of saṃsāra without beginning and end, is called "the basic element of sentient beings." Śariputra, this very dharmakāya, [when] weary of the suffering in the stream of saṃsāra, free from all objects of desire, and (J41) engaging in conduct for the sake of awakening through the eighty-four thousand dharma collections that are contained in the ten pāramitās, is called "bodhisattva." Śāriputra, this very same dharmakāya, [when] liberated from all cocoons of afflictions, (P100a) having gone beyond all suffering, and being free from all stains of proximate afflictions, has become pure, completely pure, and abides in the supremely pure nature of phenomena. It has ascended to the level to be looked upon by all sentient beings, has attained the power over all levels of knowable objects that belongs to the person who is second to none, and has obtained the strength of mastering all phenomena, which has the nature of being unobscured and is unhindered. This is called "the Tathāgata Arhat, the completely perfect Buddha."

[There follows] a verse about (8) the topic of the tathāgata element’s being all-pervading throughout these three phases.

Just as space with its character

Of nonconceptuality is present everywhere,

So the stainless basic element that is

The nature of the mind is omnipresent. I.49

What is taught by this?

[Its] general characteristic is that it pervades

Flaws, qualities, and perfection,

Just as space [pervades] inferior, middling,

And supreme kinds of forms. I.50

The nonconceptual nature of the mind of ordinary beings, noble ones, and perfect buddhas is their general characteristic. Therefore, it penetrates, enters, is the same as, is not different from, and is always present in these three phases of flaws, qualities, and the perfection of the purity of these qualities, (D97a) just as space [pervades] earthen, silver, and golden vessels [alike]. Therefore, immediately after the instruction on the three phases, that same [sūtra] says:

Therefore, Śāriputra, the basic element of sentient beings is not other and the dharmakāya is not other. (P100b) Nothing but the basic element of sentient beings is the dharmakāya, and nothing but the dharmakāya is the basic element of sentient beings. In terms of their meaning, they are not two. They are different in letter only.

[There follow] fourteen verses about (9) the topic of this tathāgata element’s being unchangeable by being afflicted or purified, despite being all-pervading throughout those three phases. The [following verse] is to be understood as the synopsis [that precedes] these [fourteen verses].

Since it is adventitiously associated with flaws

And since it is naturally endowed with qualities,

Its true nature of being changeless

Is the same before as after. I.51

(J42) Since [the basic element] is adventitiously associated with the two flaws of afflictions and proximate afflictions during its phase of being impure and during its phase of being both impure and pure ([taught] by twelve [verses] and by one verse, respectively) and since it is naturally endowed during its phase of being completely pure with the inconceivable buddha qualities that far surpass the sand grains in the river Gaṅgā [in number], are inseparable [from this basic element], and [can]not be realized as being divisible [from it] ([taught] by the fourteenth verse), it is explained that the tathāgata element has the true nature of being absolutely changeless before and later, just like the element of space.

Now, what are the twelve verses about the topic of [the tathāgata element’s] being changeless during its phase of being impure?

Just as all-pervasive space

Is untainted due to its subtlety,

So this [basic element] that abides everywhere

In sentient beings is untainted. I.52

Just as the worlds everywhere

Are born and perish in space,

So the faculties arise and perish

In the unconditioned basic element. I.53

Just as space was never (D97b)

Burned before by any fires, (P101a)

So this [basic element] is not consumed

By the fires of death, sickness, and aging. I.54

Earth rests upon water, water on wind,

And wind on space,

[But] space does not rest on the elements

Of wind, water, or earth. I.55

Likewise, skandhas, dhātus, and faculties

Rest on karma and afflictions,

And karma and afflictions always rest on

Improper mental engagement. I.56

Improper mental engagement

Rests on the purity of the mind,

[But] this nature of the mind does not rest

On any of these phenomena. I.57

The skandhas, āyatanas, and dhātus

Should be understood as being like the element of earth.

The karma and afflictions of living beings

Should be understood as resembling the element of water. I.58 (J43)

Improper mental engagement

Is to be known as being like the element of wind.

Being without root and not resting [on anything],

[Mind’s] nature is similar to space. I.59

Improper mental engagement

Rests on the nature of the mind,

And improper mental engagement

Produces karma and afflictions. I.60

Skandhas, āyatanas, and dhātus

Arise and disappear

From water-like karma and afflictions,

Just as the evolution and dissolution of the [world]. I.61

Lacking causes and conditions,

Lacking aggregation, and lacking

Arising, ceasing, and abiding,

The nature of the mind resembles space. I.62

The luminous nature of the mind

Is completely unchanging, just like space.

It is not afflicted by adventitious stains,

Such as desire, born from false imagination. I.63

How is the tathāgata element’s true nature of being changeless in its phase of being impure explained through this example of space? It is described as follows:

The mass of water-like karma

And afflictions does not generate it,

Nor do the raging fires of death,

Sickness, and aging consume it. I.64

(J44) (D98a) (P101b) The arising of the skandhas, dhātus, and āyatanas (which resemble [the earth of] the world) is conditioned by karma and afflictions (which resemble masses of water), which [in turn] originate from improper mental engagement (which resembles the wind maṇḍala). [However, their arising] does not generate the nature of the mind (which resembles the element of space). Likewise, the mass of the fires of death, sickness, and aging arises in order to destroy the skandhas, dhātus, and āyatanas (resembling [the earth of] the world) that rest on the aggregation of wind-like improper mental engagement and water-like karma and afflictions. [However,] it should be understood that [these fires] do not dissolve the [nature of the mind] either. Thus, in its phase of being impure, though the entire afflictiveness of afflictions, karma, and birth arises and disappears (just as the world that is the container does), the unconditioned tathāgata element lacks arising and ceasing (just as space). Therefore, it is explained that its true nature is to be absolutely changeless.

This example of space, which refers to "The Introduction to the Light of dharma [called] ‘The Introduction to the Natural Purity [of the Mind],’" should be understood in detail according to the [Gaganagañjaparipṛcchā] sūtra:

Honorable friends, the afflictions are darkness, and the purity [of mind] is light. The afflictions are of weak power, and vipaśyanā is powerful. The afflictions are adventitious, and the nature [of the mind] is fundamentally pure. The afflictions are imagination, and the nature [of the mind] lacks imagination. Honorable friends, it is as follows. This great earth rests on water, water rests on wind, and wind rests on space. But space does not rest [on anything]. Thus, among these four elements, the element of space is more powerful than the element of earth, the element of water, and the element of wind. It is stable, immovable, neither increasing nor decreasing, neither arising nor ceasing, and remains within its own natural state.

Now, those three elements entail arising and ceasing, (P102a) are unstable, and do not remain for a long time. It can be seen that they are changeable, but the element of space lacks any change whatsoever. Likewise, (J45) (D98b) the skandhas, dhātus, and āyatanas rest on karma and the afflictions, karma and afflictions rest on improper mental engagement, and improper mental engagement rests on the natural purity [of the mind]. Therefore, it is said, "The mind is luminous by nature, [but] it is afflicted by adventitious afflictions."

Here, all these phenomena—improper mental engagement, karma and afflictions, as well as skandhas, dhātus, and āyatanas—arise by way of being created by causes and conditions and they cease once they are separated from these causes and conditions. On the other hand, the nature [of the mind] lacks causes and conditions, lacks aggregation, and lacks arising and ceasing.

Here, the nature [of the mind] is like the element of space, improper mental engagement is like the element of wind, karma and afflictions are like the element of water, and the skandhas, dhātus, and āyatanas are like the element of earth. Therefore, it is said that all phenomena are completely devoid of any foundation and have the foundation of being without essence, the foundation of not abiding, the foundation of being pure, and the foundation of being without foundation.

It has [already] been stated that, in its phase of being impure, the nature [of the mind] resembles the element of space in terms of its characteristic of being changeless. In terms of their characteristic of being causes, the improper mental engagement that is based upon this [nature] resembles the element of wind, and karma and afflictions resemble the element of water. In terms of their characteristic of being the maturations [of improper mental engagement, karma, and afflictions], the skandhas, dhātus, and āyatanas that arise from them (P102b) resemble the element of earth.

[However,] it has not been stated that, in terms of their characteristic of being [like] a plague, the fires of death, sickness, and aging that are the causes of the destruction of the [skandhas and so on] resemble the element of fire. (D99a) [Thus,] the following is said [here]:

The three fires—the fire at the end of an age,

The one in hell, and ordinary [fire]—

Should be understood, in due order, as the examples

For the three fires of death, sickness, and aging. I.65

It should be understood that, in due order, death, sickness, and aging resemble fire for three reasons because [death] causes the six [inner] āyatanas to no [longer be] what is "mine," because [sickness] causes one to experience various pains, and because [aging] causes the formations to ripen. [However,] the tathāgata element in its phase of being impure is not changed even through these three fires of death, sickness, and aging. With regard to this, [the Śrīmālādevīsūtra] says:

Bhagavan, "being dead" or "being born" are [merely] worldly conventions. (J46) Bhagavan, "being dead" refers to the cessation of the sense faculties. Bhagavan, "being born" refers to the manifestation of new faculties. However, Bhagavan, the tathāgata heart is not born, does not age, does not die, does not transit, and does not [re]arise. For what reason is that? Bhagavan, the tathāgata heart is beyond being an object that has the characteristic of being conditioned. [Rather,] it is permanent, everlasting, peaceful, and eternal.

Now, [there follows the one] verse about the topic of changelessness in the phase of [the tathāgata element’s] being both impure and pure.

Having realized the nature of this [basic element] just as it is,

Free from birth, death, sickness, and aging,

The intelligent, due to giving rise to compassion for beings,

Assume the predicaments of birth and so on despite lacking their causes. I.66

What is taught by this?

The root of the sufferings of death, sickness,

And aging is removed by the noble ones.

[Such suffering] is born from the power of karma and afflictions,

[But] they lack it because they lack these. I.67

(P103a) The substantial cause of the fires of the sufferings of death, sickness, and aging during the phase of [the tathāgata element’s] being impure is the fuel-like being born that is preceded by improper mental engagement, karma, and afflictions. In bodhisattvas during the phase of [the tathāgata element’s] being both impure and pure, who have obtained a body of a mental nature, there is no appearance whatsoever [of such a cause]. (D99b) Because of that, it is understood that the others [the fires of death and so on that are the results of being born] do not blaze at all [either]. (J47)

Due to their character of compassion,

They display birth, death, aging, and sickness,

[But] they are beyond birth and so on

Because they see [the basic element] as it really is. I.68

Bodhisattvas who are united with roots of virtue, by relying on their mastery over [taking] birth as they wish, connect with [saṃsāra] in its three realms due to their compassion. They display birth, and they also display aging, sickness, and death. However, these phenomena of birth and so on do not exist in them because they see the lack of birth and the lack of arising of the basic element as it really is.

This phase of bodhisattvas is to be understood in detail according to the [Sāgaramatiparipṛcchā]sūtra, which says:

"What are the afflictions that continue saṃsāra and are associated with roots of virtue? They are as follows. [Bodhisattvas] are never content with [their efforts in] seeking out the accumulation of merit, take birth in [saṃsāric] existence as they wish, earnestly desire to meet buddhas, are never weary of maturing sentient beings, make efforts in grasping the genuine dharma, exert themselves in whatever is to be done for sentient beings, are never separated from the motivation of desiring the dharma, and do not abandon their union with the pāramitās. Sāgaramati, these are the afflictions that are associated with roots of virtue, through which bodhisattvas connect [with saṃsāra], but they are never affected by the flaws of these afflictions."
Then [Sāgaramati] said, (P103b) "Bhagavan, if these are roots of virtue, for what reason are they called ‘afflictions’?"
[The Bhagavān] answered, "Sāgaramati, it is as follows. It is through afflictions of such a nature that bodhisattvas connect with [saṃsāra] in its three realms. [Saṃsāra] in its three realms arises from afflictions. Now, (D100a) it is through their skill in means and through bringing about the power of their roots of virtue that bodhisattvas connect with [saṃsāra] in its three realms as they wish. Therefore, [these afflictions] are called ‘afflictions that are associated with roots of virtue.’ [They are called ‘afflictions’] because they connect [bodhisattvas] with [saṃsāra] in its three realms for as long as [these realms] exist, but not because they afflict their minds.
O Sāgaramati, suppose there were a distinguished householder’s only son, who is beloved, handsome, attractive, and lovely to behold. This boy, being a child, would fall into a pit of excrement while dancing. Then the family and the relatives of this boy would see that the boy has fallen into that pit of excrement. Upon seeing this, they would sigh deeply, wail, and lament. However, they would not [be able to] enter that pit of excrement (J48) and pull out the boy. Then the father of this boy would come to this place and see his only son fallen into the pit of excrement. Upon seeing that, out of [his fatherly] love, he would wish to seize his only son, thus hurrying to enter the pit of excrement very quickly without feeling any disgust and pulling him out.
Sāgaramati, this example is given in order to make a certain meaning understood. What is to be regarded as the meaning [illustrated by this example]? Sāgaramati, "the pit of excrement" is a designation for [saṃsāra] in its three realms. "The only son" is a designation for sentient beings. [For] bodhisattvas entertain the notion about all sentient beings that they are [like] their only son. "The mother and the relatives" (P104a) is a designation for the persons who belong to the yānas of śrāvakas and pratyekabuddhas. [For] upon seeing sentient beings fallen into saṃsāra, they wail and lament, but they are not able to pull them out. "The distinguished householder" is a designation for bodhisattvas who are pure and stainless, possess a mind that is free from stains, and have directly realized the unconditioned dharma (D100b) [but still] link up with [saṃsāra] in its three realms for the sake of maturing sentient beings as they wish. Sāgaramati, such is the great compassion of bodhisattvas that they, despite being completely liberated from all fetters, again assume birth in [saṃsāric] existence. By virtue of being skilled in means and being embraced by prajñā, they are not harmed by [their own] afflictions and teach the dharma to sentient beings in order to relinquish all the fetters of their afflictions."

The instruction in this sūtra passage explains the [tathāgata element’s] phase of being both impure and pure because (1) bodhisattvas who have gained mastery for the sake of acting for the benefit of others connect with births in [saṃsāric] existence through the powers of their roots of virtue and of their compassion as they wish and (2) because they are not afflicted by this [saṃsāric existence] through the powers of their [skill in] means and prajñā.

Here, the manner in which bodhisattvas, upon having arrived at seeing the lack of birth and the lack of arising of the tathāgata element as it really is, attain that true nature of a bodhisattva should be understood in detail according to the [same] sūtra, which says:

Sāgaramati, look at phenomena’s lack of an essence, lack of a creator, lack of an identity, lack of a sentient being, lack of a life force, (J49) lack of a person, and lack of an owner. (P104b) Indeed, they are [simply] created as one wishes. Being thus created, they do not think or imagine. Sāgaramati, bodhisattvas who believe that phenomena are [thus] created do not give rise to weariness of any phenomenon. Their vision of wisdom is immaculate and pure, [seeing] that there is nothing here that causes benefit or harm. In this way, they know the true nature of phenomena as it really is and never cast off the armor of great compassion.

O Sāgaramati, suppose there were a priceless precious jewel of beryl, (D101a) excellently polished, excellently pure, and excellently stainless. Suppose [this jewel] would be thrown into the mud and would remain there for a thousand years. After these thousand years have passed, it would be pulled out of the mud and would be washed and cleansed. Having been rinsed well, perfectly purified, and perfectly polished, it would never lose its nature of being such a pure and stainless precious jewel.

Likewise, Sāgaramati, bodhisattvas know the natural luminosity of the mind of sentient beings, but they [also] see that this [luminosity] is afflicted by adventitious proximate afflictions. Now, bodhisattvas think as follows, "These afflictions do not enter the natural luminosity of the mind of sentient beings. These afflictions are adventitious and are produced by false imagination. I am able to teach the dharma in order to remove the adventitious afflictions of these sentient beings." In this way, a fainthearted state of mind never arises in them. [Instead,] with much greater intensity than such [potential faintheartedness] and in an immediate manner, they give rise to the mind-set for liberating all sentient beings. They also think thus, "These afflictions do not have any power or strength. These afflictions are powerless and of weak power. They have no real foundation. (J50) These afflictions (P105a) are false imagination. When examined with proper mental engagement that accords with true reality, they do not stir. We should scrutinize them in such a way that they may never adhere to us [again]. Indeed, it is good when the afflictions do not adhere, but it is not [good] when they do adhere. If the afflictions were to adhere to me, how could I teach the dharma for the sake of relinquishing the fetters of the afflictions of sentient beings who are bound by the fetters of the afflictions? Look, we will not adhere to the afflictions, so we shall teach the dharma to sentient beings in order to relinquish their fetters of the afflictions. (D101b) On the other hand, in order to mature sentient beings, we should adhere to those afflictions that connect us with saṃsāra and are associated with roots of virtue."

Here, "saṃsāra" implies the three bodies of a mental nature in the uncontaminated basic element that are a reflection of [the bodies of beings in] the three realms. This is [referred to as] saṃsāra because it is formed by uncontaminated roots of virtue. It is also [referred to as] nirvāṇa because it is not formed by contaminated karma and afflictions. With regard to this, [the Śrīmālādevīsūtra] says:

Therefore, Bhagavan, there is both conditioned and unconditioned saṃsāra. There is both conditioned and unconditioned nirvāṇa.

Now, this is called "the phase of being impure and pure" because it entails the operation of minds and mental factors in which the conditioned and the unconditioned are mixed. Furthermore, this [phase] is primarily presented [as occurring] on the [sixth] bodhisattvabhūmi, [called] "The Facing" for the following [two] reasons. [On this bhūmi,] by virtue of having cultivated the unobstructed pāramitā of prajñā, [bodhisattvas] face the supernatural knowledge of the termination of contaminations. [On the other hand,] by virtue of having cultivated great compassion, (P105b) they do not directly realize [this supernatural knowledge of the termination of contaminations] in order to [remain in saṃsāra and] protect all the basic elements of sentient beings.

This is as described in the example of a city for the wisdom of the termination of contaminations.

Likewise, son of noble family, bodhisattvas give rise to the five supernatural knowledges through great effort, great vigor, and the firm cultivation of the superior intention. With their minds purified by dhyānas and supernatural knowledges, they come to face [the wisdom of] the termination of contaminations. [However,] by virtue of having generated the mind-set of great compassion, in order to protect all sentient beings, [instead of merging with the wisdom of the termination of contaminations, they consider sentient beings and therefore turn away from this wisdom and return, appearing even at the level of ordinary beings].

[Thus,] having trained in the wisdom of the termination of contaminations, (D102a) once again, (J51) by virtue of giving rise to unobstructed prajñā through their excellently purified mind, on the sixth [bhūmi] they come to face the termination of contaminations.

In this way, they attain mastery over the direct realization of the termination of contaminations on this bodhisattvabhūmi [called] "The Facing." Therefore, this is explained as the bodhisattvas’ phase [of the tathāgata element’s] being pure. [On the other hand,] by virtue of their character of correctly engaging [in the tathāgata element] and due to their great compassion, thinking, "I shall establish others too in this same correct engagement," they wish to protect sentient beings who engage in a wrong way. Having trained in the means for the bliss of peace without tasting it, out of consideration for sentient beings who are facing saṃsāra, [bodhisattvas] who are facing nirvāṇa rise from the dhyānas [that they cultivate] for the sake of completing [all] the factors [concordant with] awakening and again assume birth in the desire realm as they wish. Therefore, wishing to promote the welfare of sentient beings as quickly as possible, (P106a) they gain mastery over displaying the bodies of ordinary beings by way of [assuming] different births [even] in the forms of various animals. Therefore, this is explained as [the bodhisattvas’] phase [of the tathāgata element’s] being impure.

[There is also] another meaning of verse [I.66].

[Despite] their realization that this true nature

Is changeless, the children of the victors

Are [still] seen as [being subject to] birth and so on

By those blinded by ignorance—this is amazing! I.69

Therefore, the means and the compassion

Of the friends of beings are supreme—

They have attained the sphere of the noble ones

And yet show themselves in the sphere of naive beings. I.70

Being beyond all worlds,

They do not move away from the world,

Conducting themselves in the world for the sake of the world

Without being tainted by worldly stains. I.71

Just as a lotus born in the water

Is not tainted by the water,

So they are born in the world

But are untainted by worldly dharmas. I.72 (J52)

Their mind [set] on accomplishing [beneficial] activity

Is perpetually blazing like fire,

While always being immersed in

The absorption of the dhyāna of peace. I.73

Through the power of the continuing force of previous [actions] (D102b)

And through being free from all conceptions,

They do not [need to] make any efforts

For the sake of maturing living beings. I.74

Knowing who is to be guided in which way by what,

They [guide] those [beings] in just that way

Through teaching, the rūpakāyas,

[Various forms of] conduct, and [daily] behaviors. I.75

In that way, without any effort

And with unobscured intelligence,

They always engage in the welfare of sentient beings

In this world that reaches to the limits of space. I.76

Having attained this status,

For the worlds, bodhisattvas are equal

To tathāgatas in terms of

Delivering sentient beings. I.77

[Actually,] however, the difference

Between bodhisattvas and a buddha

Is the difference between a particle and the earth

Or between [the water in] the hoofprint of an ox and the ocean. I.78

Among these ten verses, [the first] nine verses (P106b) [compare the purity of bodhisattvas] with the utter affliction [of those] below the [first] bodhisattvabhūmi "Supreme Joy," and the tenth verse compares [the purity of bodhisattvas] with the utter purity [of buddhas who are] above the [tenth] bodhisattvabhūmi "Dharma Cloud." In brief, [these verses] explain the [respective] purity and impurity of four [kinds of] bodhisattvas on the ten bodhisattvabhūmis. These four [kinds of] bodhisattvas are those who have given rise to [ultimate bodhi]citta for the first time, those who engage in the conduct [of bodhisattvas], those who are irreversible, and those who are prevented [from becoming a buddha] by [only] a single birth. Here, the first and second verses explain the characteristics of the purity of the qualities of bodhisattvas who have given rise to [ultimate bodhi]citta for the first time because on the bhūmi "Supreme Joy," they realize for the first time the supramundane true nature that they had not seen before since beginningless time. The third and fourth verses (J53) explain the characteristics of the purity of the qualities of bodhisattvas who engage in the conduct [of bodhisattvas], starting from the bhūmi "The Stainless One" up through the bhūmi "Gone Afar" because they engage in untainted conduct. The fifth verse (D103a) explains the characteristics of the purity of the qualities of bodhisattvas who are irreversible on the bhūmi "The Immovable One" because they are firmly and uninterruptedly grounded in the samādhis that are the practices for attaining great awakening. The sixth, seventh, and eighth verses explain the characteristics of the purity of the qualities of bodhisattvas who are prevented [from becoming a buddha] by [only] a single birth on the [tenth] bhūmi [called] "Dharma Cloud" because they have perfected all the means for accomplishing their own [welfare] and the welfare of others and thus are prevented from the attainment of unsurpassable, supreme, and fully perfect awakening by [only] a single last birth [after which they attain] the buddhabhūmi. The ninth and tenth verses, respectively, explain the lack of difference and the difference between the purity of the qualities of bodhisattvas who have reached the culmination of [all the means] for the welfare of others and their own welfare and [the purity of the qualities of] tathāgatas. (P107a)

Now, [there follows] the verse about the topic of changelessness in the phase of [the tathāgata element’s] being completely pure.

[The tathāgata element] is of unchanging character because it is has the nature of being inexhaustible.

It is the refuge of the world because it has no end in time.

It is always nondual because it is nonconceptual.

It also has the nature of indestructibility because its nature is to be uncreated. I.79

What is taught by this?

It is not born, nor does it die.

It does not suffer, nor does it age

Because it is permanent, everlasting,

Peaceful, and eternal. I.80

It is not [even] born in the form of bodies

Of a mental nature because it is permanent.

It does not [even] die by way of an inconceivable

Transformation because it is everlasting. I.81 (J54)

It does not [even] suffer from the subtle sicknesses

Of latent tendencies because it is peaceful.

It does not [even] age through uncontaminated

Formations because it is eternal. I.82

The tathāgata element, which on the buddhabhūmi abides in its own absolutely stainless, pure, and luminous nature, is not even born in the form of bodies of a mental nature because it is permanent in terms of its beginning in time. It does not even die by way of the death that is an inconceivable transformation because it is everlasting in terms of an end in time. (D103b) It does not even suffer from being seized by the ground of the latent tendencies of ignorance because it is peaceful in terms of a beginning and an end in time. Not befallen by what is meaningless, it does not even age through the transformation that is the result of uncontaminated karma because it is eternal.

Here, the meanings of permanent and so on

With regard to the unconditioned basic element

Should be understood through two, two,

Two, and two phrases, respectively. I.83

Here, as for the four terms permanent, everlasting, peaceful, and eternal with regard to the unconditioned basic element, (P107b) respectively, the distinction of the meaning of each single term should be comprehended through two phrases each in terms of a brief statement and its explanation according to the [Anūnatvāpūrṇatvanirdeśa]sūtra, which says:

Śariputra, this dharmakāya is permanent—it is of an unchanging nature due to its true nature of being inexhaustible. Śariputra, this dharmakāya is everlasting—it is the everlasting refuge due to equaling the end of time. Śariputra, this dharmakāya is peaceful—it is of a nondual nature due to its true nature of being nonconceptual. Śariputra, this dharmakāya is eternal—it is of an indestructible nature due to its true nature of being uncreated.

(J55) [There follows] a verse about (10) the topic of inseparability of the tathāgata element whose characteristic is that it has reached the culmination of absolute purification in its phase of being completely pure.

Since it is the dharmakāya, the Tathāgata,

The reality of the noble ones, and the ultimate nirvāṇa,

There is no nirvāṇa apart from buddhahood

Due to its qualities’ being inseparable, just like the sun and its rays. I.84

What is taught by the first half of this verse?

In brief, (D104a) one should know

The four synonyms such as the dharmakāya

For the uncontaminated basic element

Since it is classified as fourfold in meaning. I.85

In brief, one should know the four synonyms for the uncontaminated basic element, the tathāgata heart, with regard to its four meanings. What are these four meanings?

[They] are the inseparability of the buddha attributes,

The disposition for that having been obtained just as it is,

Its true nature’s being without falsity and deception,

And its being natural primordial peace. I.86

With regard to the meaning of the inseparability of the buddha attributes [from the tathāgata heart], (P108a) [the Śrīmālādevīsūtra] says:

Bhagavan, the tathāgata heart is not empty of the inconceivable buddha attributes that are inseparable [from it], [can]not be realized as being divisible [from it], and far surpass the sand grains in the river Gaṅgā [in number].

With regard to the meaning of the disposition for that [buddhahood] (that is, the nature [of the mind]) having been obtained in an inconceivable manner, it is said:

The distinctive feature of the six āyatanas has been obtained through [the nature of] phenomena since beginningless time and is continuing as such [up through the present].

With regard to the meaning of [its true nature’s] being without falsity and deception, it is said:

Here, ultimate reality is the nirvāṇa whose nature it is to be without deception. For what reason [is that so]? This disposition is permanent by virtue of its true nature of being peaceful.

With regard to the meaning of its being absolute peace, [the Jñānālokālaṃkārasūtra] says:

The Tathāgata Arhat, the completely perfect Buddha, who has passed into parinirvāṇa from the very beginning is without arising and without ceasing.

(J56) For these four meanings, in due order, there are four synonyms, namely, dharmakāya, tathāgata, ultimate reality, and nirvāṇa. For [the Anūnatvāpūrṇatvanirdeśaparivarta] says:

Śāriputra, "tathāgata heart" is a designation for the dharmakāya.

[The Śrīmālādevīsūtra states:]

Bhagavan, it is not that the Tathāgata is other and (D104b) the dharmakāya is other. Bhagavan, that very dharmakāya is the Tathāgata.

And:

Bhagavan, the name "cessation of suffering" indicates the dharmakāya of the Tathāgata, which is . . . endowed with such qualities.

And:

Bhagavan, "the dhātu of nirvāṇa" is a designation for the dharmakāya of the Tathāgata.

(P108b) Now, what is taught by the latter half of verse [I.84]?

Being the fully perfect awakening in all aspects

And the removal of [all] stains and their latent tendencies,

Buddhahood and nirvāṇa

Ultimately are not two. I.87

Those four synonyms for the uncontaminated basic element are contained in the single undifferentiated meaning of the tathāgata element. Therefore, since those [four] are one in their meaning, by way of the principle of the dharma of nonduality, the two called "buddhahood" (due to its being the fully perfect awakening in all aspects with regard to all phenomena) and "nirvāṇa" (due to its being the relinquishment of [all] stains and their latent tendencies immediately upon this fully perfect awakening) are to be regarded as not being two in the uncontaminated basic element, [that is,] not being different and being inseparable. It is said:

Liberation has the characteristic of being inseparable

From its qualities, which are of all kinds,

Innumerable, inconceivable, and stainless.

What is this liberation is the Tathāgata.

With regard to the parinirvāṇa of arhats and pratyekabuddhas, [the Śrīmālādevīsūtra] says:

Bhagavan, what is called "nirvāṇa" is [just] a means of the tathāgatas.

This [passage] explains that, just like a city in the middle of the jungle that is magically created for [travelers] who are tired by their long path, this [nirvāṇa of śrāvakas and pratyekabuddhas] is a means [used] by the completely perfect buddhas, who are the supreme lords of dharma, [so that śrāvakas and pratyekabuddhas] do not turn back. [On the other hand, that sūtra] says: (D105a)

Bhagavan, because they have attained nirvāṇa, (J57) the tathāgata arhats, the completely perfect buddhas, are endowed with the qualities that have finally reached their entirety . . . immeasurability . . . inconceivability . . . . and . . . purity.

This [passage] explains that, having attained the nirvāṇa that is characterized by being inseparable from the accomplishment of these four kinds of qualities, (P109a) the completely perfect buddhas have the character of that [nirvāṇa]. Thus since both buddhahood and nirvāṇa have the quality of being inseparable, there is no one who attains nirvāṇa without buddhahood.

Now, through the example of [various] painters, it should be understood that the tathāgatas [have perfected] all these qualities within the uncontaminated basic element because they have accomplished the emptiness that is endowed with all supreme aspects.

Suppose there were some painters,

[Each] an expert in a different [body part],

So that whatever part is known by one of them

Would not be understood by any other one. I.88

Then a mighty king would hand

Them a canvas and order,

"All of you, on this [canvas]

Paint my portrait!" I.89

Having agreed to his [order],

They would start their painting work,

[But] then one among these dedicated workers

Would leave for another country. I.90

With him gone to another country,

Due to his absence, the painting

Would not be completed in all its parts—

Such is the example that is given. I.91

The painters that appear in such a way

Are said to be generosity, discipline, patience, and so on,

While the emptiness endowed with

All supreme aspects is the painting. I.92

Here, each one among these [aspects] (generosity and so on) is differentiated into infinite distinctions in terms of being the objects of a buddha. Therefore, they should be understood to be immeasurable. [Also,] they are inconceivable by virtue of their number and power. They are supremely pure because the latent tendencies of the stains that are their antagonistic factors (such as miserliness) have been eliminated.

Here, (D105b) the true nature of nonarising is attained through having cultivated the door of the samādhi of the emptiness endowed with all supreme aspects. Therefore, (P109b) on the bodhisattvabhūmi "The Immovable One," based on the wisdom of the path that is nonconceptual, flawless, uninterrupted, and bears it own natural flavor, (J58) all qualities of the tathāgatas in the uncontaminated basic element are fully accomplished. On the bodhisattvabhūmi "The Excellent One," based on the wisdom of seizing the immeasurable buddha attributes through oceans of innumerable doors of samādhis and dhāraṇīs, the immeasurability of these qualities is fully accomplished. On the bodhisattvabhūmi "Dharma Cloud," based on the wisdom of revealing the secret state of all tathāgatas, the inconceivability of these qualities is fully accomplished. Immediately after that, based on the wisdom of being liberated from all afflictive and cognitive obscurations including their latent tendencies in order to attain the buddhabhūmi, the supreme purity of these qualities is fully accomplished. Since arhats and pratyekabuddhas lack any perceptions based on these four [kinds of] wisdom of said [four] bhūmis, they are said to be far from the dhātu of nirvāṇa that is characterized by being inseparable from the accomplishment of these four kinds of qualities.

Since prajñā, wisdom, and liberation

Are illuminating, pervasive, pure,

And not different, they resemble

The light, the rays, and the orb of the sun. I.93

The dhātu of nirvāṇa that is characterized by being inseparable from the accomplishment of these four kinds of qualities is described by what is prajñā, what is wisdom, and what is liberation. In due order, these are explained to resemble the sun in four ways—due to three aspects [in terms of prajñā and so on] and due to one [aspect in general]. Here, the supramundane nonconceptual prajñā in the mind stream of a buddha, (P110a) by virtue of engaging in the elimination of the darkness [that obscures] the supreme true reality of [all] knowable objects, (D106a) resembles the illuminating [quality of the sun]. The omniscient wisdom that is attained subsequently to this [prajñā], by virtue of engaging in all aspects of knowable entities without exception, resembles the pervasive web of the rays [of the sun]. The liberation of the nature of the mind that is the basis of these two, by virtue of being utterly stainless and luminous, resembles the purity of the orb of the sun. By virtue of these three having the nature of not being different from the dharmadhātu, they resemble [the fact that] those three [qualities of the sun] are inseparable from it.

Therefore, without attaining buddhahood,

Nirvāṇa is not attained,

Just as it is impossible to see the sun

After its light and its rays are removed. I.94

(J59) Thus is the true nature of the inseparable qualities of the tathāgatas in this basic element that is endowed with the virtuous attributes whose nature it is to be associated with the [basic element since time] without beginning. Therefore, without realizing the tathāgatahood that is endowed with the vision of the prajñā and wisdom that are without attachment and obstruction, the realization of the dhātu of nirvāṇa, which is characterized by being the liberation from all obscurations, is not suitable to manifest, just as it is not [possible] to see the orb of the sun without seeing its light and its rays. Therefore, [the Śrīmālādevīsūtra] says the following:

Bhagavan, those who [distinguish] inferior and excellent phenomena do not attain nirvāṇa. Bhagavan, those for whom phenomena are equal attain nirvāṇa. Bhagavan, those for whom wisdom is equal, those for whom liberation is equal, and those for whom the vision of the wisdom of liberation is equal attain nirvāṇa. Therefore, Bhagavan, the dhātu of nirvāṇa is said to be of one taste and of equal taste. That is, (P110b) [it is of equal taste] as the taste of awareness and liberation.

The presentation of the heart of the victors

Has been discussed in this way in ten aspects.

Now, its being enclosed by the cocoon of the afflictions

Should be understood through examples. I.95

Thus, it was in terms of understanding the true nature that is as everlasting as the end of time (D106b) that the presentation of the tathāgata heart has been discussed through ten topics.

Now, it is in terms of [this tathāgata heart’s] being covered by the afflictions (which have the nature of being associated with it [but] not being connected with it [since time] without beginning) and the pure true nature (which has the nature of being associated and connected with the [tathāgata heart since time] without beginning) that the tathāgata heart’s being concealed by infinite cocoons of the afflictions should be comprehended through nine examples according to the sūtras. What are these nine examples? (J60)

A buddha in a decaying lotus, honey amid bees,

Kernels in their husks, gold in filth,

A treasure in the earth, a sprout and so on from a small fruit,

An image of the victor in a tattered garment, I.96

Royalty in the womb of a destitute woman,

And a precious statue in clay—just as these exist,

This basic element dwells in sentient beings

Obscured by the adventitious stains of the afflictions. I.97

The stains resemble the lotus, the insects, the husks, the filth, the earth, the peel of a fruit,

The foul-smelling garment, the body of a lowly woman, and the element of earth heated in a fire.

The supreme basic element has the stainless appearance of the buddha, the honey, the kernels, the gold, the treasure,

The nyagrodha tree, the precious image, the supreme lord of the world, and the precious statue. I.98

[In the first example,] the stains are like the sheath of a decaying lotus, while the tathāgata element resembles a buddha [within].

Suppose a man with the stainless divine eye were to see

A tathāgata shining with a thousand marks,

Dwelling enclosed in a fading lotus,

And thus would free him from the sheath of the lotus petals. I.99

Similarly, the Sugata beholds his own true nature (P111a)

With his buddha eye even in those who dwell in the Avīci [hell]

And thus, as the one who is unobscured, remains until the end of time,

And has the character of compassion, frees it from the obscurations. I.100 (J61)

Just as someone with the divine eye would perceive an ugly shriveled lotus

And a sugata dwelling enclosed in it, thus cutting apart its petals,

So the sage beholds the buddha heart obscured by the sheaths of the stains such as desire and hatred,

Thus annihilating its obscurations out of his compassion for the world. I.101

[In the second example,] the afflictions are like the insects (D107a) that are bees, while the tathāgata element resembles honey.

Suppose a clever person were to see

Honey surrounded by a swarm of insects

And, striving for it, would completely separate it

From the swarm of insects with the [proper] means. I.102

Similarly, the great seer sees that this basic element,

Which he perceives with his omniscient eye, is like honey

And thus accomplishes the complete removal

Of its obscurations that are like bees. I.103

Just as a person striving for the honey that is covered by billions of insects

Would remove them from the honey and use that honey as wished,

So the uncontaminated wisdom in beings is like honey, the afflictions are like bees,

And the victor who knows how to destroy them resembles that person. I.104

[In the third example,] the afflictions are like the outer husks, while the tathāgata element resembles the inner kernel.

The kernel in grains united with its husks

[Can]not be eaten by people, (J62)

But those wanting food and so on

Extract it from its husks. I.105

Similarly, the state of a victor in sentient beings,

Which is obscured by the stains of the afflictions,

Does not perform the activity of a perfect buddha in the three existences

For as long as it is not liberated from the afflictions added on [to it]. I.106

Just as the kernels in grains such as corn, rice, millet, and barley, not extracted from their husks,

Still awned, and not prepared well, will not serve as delicious edibles for people, (P111b)

So the lord of dharma in sentient beings, whose body is not released from the husks of the afflictions,

Will not grant the pleasant flavor of the dharma to the people pained by the hunger of the afflictions. I.107

[In the fourth example,] the afflictions are like an unclean place full of excrement, while the tathāgata element resembles gold.

Suppose a traveling person’s [piece of] gold

Were to fall into a filthy place full of excrement

And yet, being of an indestructible nature, would remain there

Just as it is for many hundreds of years.I.108

A deity with the pure divine eye

Would see it there and tell a person:

[There is] gold here, this highest precious substance.

You should purify it, and make use of this precious substance." I.109 (D107b) (J63)

Similarly, the sage beholds the qualities of sentient beings,

Sunken into the afflictions that are like excrement,

And thus showers down the rain of the dharma onto beings

In order to purify them of the afflictions’ dirt. I.110

Just as a deity seeing a [piece of] gold fallen into a filthy place full of excrement

Would show its supreme beauty to people in order to purify it from stains,

So the victor, beholding the jewel of a perfect buddha fallen into the great excrement of the afflictions

In sentient beings, teaches the dharma to these beings for the sake of purifying that [buddha]. I.111

[In the fifth example,] the afflictions are like the ground below, while the tathāgata element resembles a treasure of jewels.

Suppose there were an inexhaustible treasure

Beneath the ground within the house of a poor person,

But that person would not know about this [treasure],

Nor would the treasure say to that [person], "I am here!" I.112

Similarly, with the stainless treasure of jewels lodged within the mind,

Whose nature is to be inconceivable and inexhaustible,

Not being realized, beings continuously experience

The suffering of being destitute in many ways. I.113

Just as a treasure of jewels lodged inside the abode of a pauper would not say

To this person, "I, the jewel treasure, am here!," nor would this person know about it,

So the treasure of the dharma is lodged in the house of the mind, and sentient beings resemble the pauper. (P112a)

It is in order to enable them to attain this [treasure] that the seer takes birth in the world. I.114

[In the sixth example,] the afflictions are like the sheath of the peel [of a fruit], while the tathāgata element resembles a germ in a seed. (J64)

The germs of the seeds in tree fruits such as mango and palm

Have the indestructible nature [of growing into a tree].

Being sown into the earth and coming into contact with water and so on,

They gradually assume the form of a majestic tree. I.115

Similarly, the splendid dharmadhātu in sentient beings, covered

By the sheath of the peel around the fruit of ignorance and so on,

In dependence on such and such virtues

Gradually assumes the state of the king of sages. I.116

Just as, through the conditions of water, sunlight, wind, earth, time, and space,

A tree grows forth from within the sheath of palm fruits and mangos,

So the germ in the seed of the perfect buddha lodged inside the peel of the fruit of sentient beings’ afflictions (D108a)

Will grow into the shoot of dharma through such and such conditions of virtue. I.117

[In the seventh example,] the afflictions are like a filthy garment, while the tathāgata element resembles a precious figure.

Suppose an image of the victor made of a precious substance

And wrapped in a filthy foul-smelling cloth

Were left on the road, and a deity, upon seeing it,

Speaks about this matter to those traveling by in order to set it free. I.118

Similarly, the one with unimpeded vision sees the body of a sugata

Concealed by the stains of various kinds of afflictions

Even in animals and demonstrates

The means for its liberation. I.119

Just as the form of the Tathāgata made of a precious substance, wrapped in a foul-smelling garment,

And left on the road would be seen by someone with the divine eye and shown to people in order to set it free, (J65)

So the basic element wrapped in the filthy garment of the afflictions and left on the road of saṃsāra

Is seen by the victor even in animals, upon which he teaches the dharma for the sake of liberating it. I.120

[In the eighth example,] the afflictions are like a pregnant woman, while the tathāgata element resembles a cakravartin’s having entered the great elements a short time after conception.

Suppose an ugly woman without a protector, (P112b)

Dwelling in a shelter for those without protection

And bearing the glory of royalty as an embryo,

Were not to know about the king in her own womb. I.121

Being born in [saṃsāric] existence is like a place for those without protection,

Impure sentient beings resemble the pregnant woman,

The stainless basic element in them is similar to her embryo,

And due to its existence, these [beings] do have a protector. I.122

Just as this woman whose body is covered with a dirty garment and who has an unsightly body

Would experience the greatest suffering in a shelter for those without protection despite this king’s residing in her womb,

So beings dwell in the abode of suffering due to their minds’ not being at peace through the power of the afflictions

And deem themselves to be without a protector despite the excellent protectors residing right within themselves. I.123

[In the ninth example,] the afflictions are like a clay mold, while the tathāgata element resembles a golden image.

Suppose an image filled with molten gold inside

But consisting of clay on the outside, after having settled, (J66)

Were seen by someone who knows about this [gold inside],

Who would then remove the outer covering to purify the inner gold. I.124 (D108b)

Similarly, always seeing the luminosity of [mind’s] nature

And that the stains are adventitious,

The one with the highest awakening purifies beings,

Who are like a jewel mine, from the obscurations. I.125

Just as an image made of stainless shining gold enclosed in clay would settle

And a skillful jeweler, knowing about this [gold], would remove the clay,

So the omniscient one sees that the mind, which resembles pure gold, is settled

And removes its obscurations by way of the strokes that are the means of teaching the dharma. I.126

The summarized meaning of [all] these examples is as follows.

Like within a lotus, insects that are bees,

Husks, excrement, the earth,

The peel of a fruit, a filthy garment,

The womb of a woman, and a covering of clay, I.127

Like a buddha, like honey, like a kernel,

Gold, a treasure, and a tree,

Like a precious statue, like a cakravartin,

And like a golden image, I.128

The beginningless stainlessness of the nature

Of the mind within the beginningless cocoons (P113a)

Of the afflictions that are not connected to

The basic element of sentient beings is declared to be. I.129

In brief, this instruction on the examples in the Tathāgatagarbhasūtra explains that the beginningless afflicted phenomena of mind in every basic element of sentient beings are adventitious while the beginningless purified phenomena of mind are connate [with] and inseparable [from this basic element]. (J67) Therefore, it is said:

Due to the mind’s being afflicted, sentient beings are afflicted. Due to the mind’s being purified, they are purified.

Now, what is the afflictiveness of the mind with regard to which the nine examples such as the sheath of a lotus were taught?

Desire, hatred, ignorance,

Their intense outbursts, latent tendencies,

The stains pertaining to the paths of seeing and familiarization

As well as to the impure and the pure bhūmis I.130

Are elucidated by the nine examples

Of the sheath of a lotus and so on,

But the cocoons of the proximate afflictions

In all their variety are infinite millions. I.131

(D109a) In brief, these nine afflictions always exist in an adventitious manner with regard to the naturally pure tathāgata element, just as the sheath of a lotus and so on do with regard to the image of a buddha and so on. Which are these nine? They are as follows. (1) The afflictions that are characterized as the latencies of desire, (2) those that are characterized as the latencies of hatred, (3) those that are characterized as the latencies of ignorance, (4) those that are characterized as the intense outbursts of desire, hatred, and ignorance, (5) those that consist of the ground of the latent tendencies of ignorance, (6) those to be relinquished through seeing, (7) those to be relinquished through familiarization, (8) those pertaining to the impure bhūmis, and (9) those pertaining to the pure bhūmis.

(1)–(3) Here, the afflictions in the mind streams of those free from mundane desire, which are the causes for the accumulation of immovable [karmic] formations, accomplish [rebirths in] the form [realm] and the formless realm, and are to be overcome by supramundane wisdom, are called "those that are characterized as the latencies of desire, hatred, and ignorance." (4) The [afflictions] in the mind streams of sentient beings who engage in desire and so on, which are the causes for the accumulation of meritorious and nonmeritorious [karmic] formations, accomplish only [rebirths in] the desire realm, and are to be overcome by the wisdom of familiarizing with the impurity [of the body] and so on, are called "those that are characterized as the intense outbursts of desire, hatred, and ignorance." (5) The [afflictions] in the mind streams of arhats, which are the causes for the operation of uncontaminated karma, accomplish a stainless body of a mental nature, and are to be overcome by the wisdom of the awakening of a tathāgata, are called "those that consist of the ground of the latent tendencies of ignorance." As for learners, they are twofold—ordinary beings and noble ones. Here, (6) the [afflictions] in the mind streams of the learners who are ordinary beings, which are to be overcome by the wisdom of first seeing the supramundane dharma, are called "those to be relinquished through seeing." (J68) (D109b) (7) The [afflictions] in the mind streams of the learners who are noble ones, which are to be overcome by the wisdom of familiarizing with the supramundane dharma as it was seen [on the path of seeing], are called "those to be relinquished through familiarization." (8) The [afflictions] in the mind streams of bodhisattvas who have not reached perfection, which are the antagonistic factors of the [first] seven kinds of wisdom bhūmis and are to be overcome by the wisdom of familiarization on the three bhūmis beginning with the eighth one, are called "those that pertain to the impure bhūmis." (9) The [afflictions] in the mind streams of bodhisattvas who have reached perfection, which are the antagonistic factors of the wisdom of familiarization on the three bhūmis beginning with the eighth one and are to be overcome by the wisdom of the vajra-like samādhi, are called "those that pertain to the pure bhūmis."

These

Nine afflictions such as desire,

In brief and in due order,

Are elucidated by the nine examples

Of the sheath of a lotus and so on. I.132

In detail, however, by virtue of all the variety of the eighty-four thousand divisions [of the afflictions], they are as infinite as the wisdom of the Tathāgata. Due to this, it is said that the tathāgata heart is concealed by infinite millions of cocoons afflictions.

The impurities of naive beings,

Arhats, learners, and the intelligent

Are [explained] in due order by these four,

One, two, and two stains, respectively. I.133

The Bhagavān said that all sentient beings possess the tathāgata heart. Here, all sentient beings are said to be, in brief, of four kinds, that is, ordinary beings, arhats, learners, and bodhisattvas. Now, according to their order, their [respective] impurities in the uncontaminated basic element are explained by four, one, two, and two stains of afflictions.

How should the resemblances of these nine afflictions such as desire with the sheath of a lotus and so on be understood and how should the similarity of the tathāgata element with the image of a buddha and so on (D110a) be comprehended?

Just as a lotus grown from mud

Is so beautiful at first

But is no longer attractive later,

So is the delight of desire. I.134

Just as the insects that are bees

Sting sharply upon being agitated,

So the arising of our hatred

Produces suffering in our heart. I.135 (J69)

Just as the kernels of rice and so on

Are covered by outer husks,

So the seeing of the essential actuality

Is obscured by the eggshell of ignorance. I.136

Just as excrement is disagreeable,

So is desire to those free from desire. (P113b)

Being the causes for indulging in desire,

The outbursts [of the afflictions] are like excrement. I.137

Just as people would not obtain a treasure

Hidden in the earth due to not knowing [about it],

So those obscured by the ground of the latent tendencies

Of ignorance [do not obtain] the self-arisen. I.138

Just as the husks of a seed are split apart

By the gradual growth of the germ and so on,

So the factors to be relinquished through seeing

Are removed by seeing true reality. I.139

The factors to be relinquished through the wisdom of familiarization,

Whose core—[views about] a real personality—has been relinquished

As a necessary consequence of the noble path [of seeing],

Are illustrated by a filthy garment. I.140

The stains pertaining to the seven bhūmis

Resemble the stains of the enclosure of a womb.

Similar to an embryo’s being delivered from its enclosure,

Nonconceptual wisdom possesses maturation. I.141

The stains associated with the three [pure] bhūmis

Should be known to be like a clay mold.

They are to be overcome by the wisdom

Of the vajra-like samādhi of great beings. I.142

Thus, the nine stains such as desire

Resemble a lotus and so on.

Due to consisting of three natures,

The basic element is similar to a buddha and so on. I.143

The similarity of the tathāgata heart—the cause for the purification of the mind—to the nine kinds [of examples of] a buddha image and so on should be understood in terms of its threefold nature. What is this threefold nature?

Its nature is the dharmakāya,

Suchness, and also the disposition,

Which are to be understood through (D110b)

Three illustrations, one, and five, respectively. I.144

Through the three examples of a buddha image, honey, and a kernel, the basic element is to be comprehended as having the nature of the dharmakāya; through the one example of gold, as having the nature of suchness; and through the five examples of a treasure, a tree, a precious statue, a cakravartin, and a golden image, (J70) as having the nature of the disposition for the arising of the three kinds of buddhakāyas. Here, what is the dharmakāya?

The dharmakāya is to be known as twofold—

The utterly stainless dharmadhātu (P114a)

And its natural outflow (teaching

The principles of profundity and diversity). I.145

The dharmakāya of buddhas is to be comprehended as twofold. (1) The utterly pure dharmadhātu is the object that is the sphere of nonconceptual wisdom. This is to be understood in terms of being the dharma that is to be personally experienced by the tathāgatas. (2) The cause for [others also] attaining this [pure dharmadhātu], which is the natural outflow of the utterly pure dharmadhātu [of a buddha], consists of the arising of [individually] corresponding [forms of] cognizance in other sentient beings to be guided. This is to be understood in terms of being the dharma that is the teaching. The teaching is also twofold due to the division of the principles of presenting the dharma that is subtle and coarse. That is, it consists of the teaching of the principle of presenting the profound dharma collection of bodhisattvas in terms of ultimate reality and the teaching of the principle of presenting the diversity of the various dharmas such as sūtras, proclamations in song, prophecies, proclamations in verse, aphorisms, and counsels in terms of seeming reality.

By virtue of its being beyond the world,

No example for it can be observed in the world.

Therefore, the basic element is shown

To resemble the Tathāgata. I.146

The teaching of the principle of subtle profundity

Is like the single taste of honey.

The teaching of the principle of diversity

Should be understood to resemble a kernel in its various husks. I.147

Thus, (D111a) these three examples of a buddha image, honey, and a kernel explain that all sentient beings possess the heart of a tathāgata in the sense of the tathāgata-dharmakāya’s pervading the realm of all sentient beings without exception. Indeed, there is no sentient being whatsoever in the realm of sentient beings that is outside of the tathāgatadharmakāya, just as form is [never outside of] the element of space. Thus, [the Mahāyānasūtrālaṃkāra] says: (J71)

Just as (P114b) space is asserted to be always omnipresent,

This [buddhahood] is held to be always omnipresent.

Just as space is omnipresent in the hosts of form,

It is omnipresent in the hosts of sentient beings.

Because of being changeless by nature,

Because of being excellent, and because of being pure,

Suchness is illustrated

By the analogy of a piece of gold. I.148

Though the mind is associated with infinite phenomena of affliction and suffering, by virtue of its natural luminosity, it does not undergo any change. Therefore, it is called "suchness" in the sense of being unchangeable like excellent gold. Though this [suchness] is without any difference in its nature in all sentient beings, even in those whose mind streams are certain in terms of what is mistaken, it receives the designation "tathāgata" [upon] having become pure of all adventitious stains. Thus, in the sense of suchness’s being undifferentiable, this one example of gold explains that the tathāgata—suchness—is the heart of all these sentient beings. In view of the purity of the nature of the mind, the nondual nature of phenomena, the Bhagavān said the following [in the Jñānālokālaṃkārasūtra]:

Here, Mañjuśrī, the Tathāgata knows that the grasping at a self is the root. Thus, by virtue of his own purity, he has realized the purity of all sentient beings. What is his own purity and (D111b) what is the purity of sentient beings are not two and cannot be made two.

Thus, [also the Mahāyānasūtrālaṃkāra] says: (P115b)

Though it is without difference in everything,

Suchness’s having become pure

Is the Tathāgata. Therefore,

All beings possess its heart.

The disposition is to be known as twofold,

Being like a treasure and a fruit tree—

The naturally abiding one without beginning

And the accomplished one. I.149 (J72) (P116a)

It is held that the three kāyas are attained

By virtue of these two dispositions—

The first kāya, by virtue of the first one,

And the latter two, by virtue of the second one. I.150

The beauty of the svābhāvikakāya

Should be known to be like a precious statue

Because it is without artifice by nature,

And is the foundation of precious qualities. I.151

Since it is the emperor of the great dharma,

The sambhoga[kāya] is like a cakravartin.

Because it has the nature of a reflection,

The nirmāṇa[kāya] is like a golden image. I.152

Thus, the remaining five examples of a treasure, a tree, a precious statue, a cakravartin, and a golden image explain that the tathāgata element is the heart of all these sentient beings in the sense that the disposition for the arising of the three kinds of buddhakāyas exists [in all beings]. Tathāgatahood is indeed what is characterized by the three kinds of buddhakāyas. Therefore, the tathāgata element is the cause for attaining these [buddhakāyas]. Here, the meaning of "dhātu" is the meaning of "cause." Therefore, [the Tathāgatagarbhasūtra] says:

Now, the tathāgata element exists in each sentient being, arisen in the form of [their] heart, but these sentient beings do not realize this.

Thus, [the Abhidharmamahāyānasūtra] says:

The dhātu of beginningless time

Is the foundation of all phenomena.

Since it exists, all forms of existence

And also nirvāṇa are obtained.

Here, how is it that [the dhātu] is of beginningless time? With regard to this very tathāgata heart, the Bhagavān (D112a) taught and described that a beginning in time is not perceivable. As for "dhātu," [the Śrīmālādevīsūtra] says:

Bhagavan, this (J73) tathāgata heart is the supramundane heart. It is the naturally pure heart.

As for "the foundation of all phenomena," [this sūtra] says:

Therefore, Bhagavan, (P116b) the tathāgata heart is the foundation, basis, and support of the unconditioned attributes that are connected [to it], inseparable [from it], and [can]not be realized as being divisible [from it]. Bhagavan, the tathāgata heart is also the foundation, basis, and support of the conditioned phenomena that are not connected [to it], separable [from it], and [can] be realized as being divisible [from it].

As for "Since it exists, all forms of existence," [this sūtra] says:

Bhagavan, since the tathāgata heart exists, the notion of ‘saṃsāra’ is formulated for it.

As for "also nirvāṇa is obtained," [this sūtra] says:

Bhagavan, if the tathāgata heart did not exist, there would be no weariness of suffering nor the wish, striving, and aspiration for nirvāṇa.

It is thus [that this is explained] in detail.

Now, [the fact that] the tathāgata heart, which is as vast as the dharmakāya, has the characteristic of not being different from suchness, and has the nature of being the disposition that is certain [with regard to buddhahood], exists at all times and everywhere in a manner that is without difference is to be considered in terms of taking [nothing but] the true nature of phenomena as the [supreme] valid authority. As [the Tathāgatagarbhasūtra] says:

Son of noble family, this is the true nature of phenomena: no matter whether tathāgatas arise or do not arise, these sentient beings always have the tathāgata heart.

Here, the nature of phenomena is the principle, the method, and the means through which [it is clear that the true state of phenomena] is just such and that it is not otherwise. In all respects, (D112b) this very nature of phenomena is the resort, and this very nature of phenomena is the principle for the contemplation of the mind and the realization of the mind. It is neither conceivable nor imaginable. It is [only] accessible to intense faith. (J74)

The ultimate of the self-arisen ones (P117a)

Is to be realized through confidence alone.

Those without eyes do not see

The bright and radiant disk of the sun. I.153

In brief, this is a presentation that four persons do not possess the eyes for seeing the tathāgata heart. Who are these four? They are (1) ordinary beings, (2) śrāvakas, (3) pratyekabuddhas, and (4) bodhisattvas who have newly entered the [mahā]yāna. As [the Śrīmālādevīsūtra] says:

Bhagavan, the tathāgata heart is not the sphere of those who have fallen into the views about a real personality, those who delight in what is mistaken, and those whose minds are distracted from emptiness.

Here, (1) those who are called "those who have fallen into the views about a real personality" are ordinary naive beings. Thus, claiming that utterly contaminated phenomena (such as the skandhas) are a self and what is "mine," they cling to the apprehension of "me" and the apprehension of what is "mine." Therefore, they are not able to have faith in the uncontaminated basic element that is the cessation of any real personality either. So how could they possibly realize the tathāgata heart that is the object of omniscience? There is no way [for them to do so].

(2)–(3) Now, those who are called "those who delight in what is mistaken" are the śrāvakas and pratyekabuddhas. Why is that? For though they should furthermore familiarize with the tathāgata heart as being permanent, they delight [only] in familiarizing with the notion of [all phenomena’s] being impermanent instead of familiarizing with the notion of the [tathāgata heart’s] being permanent. Though they should furthermore familiarize with the tathāgata heart as being bliss, they delight [only] in familiarizing with the notion of [all phenomena’s being] suffering instead of familiarizing with the notion of the [tathāgata heart’s] being blissful. (D113a) Though they should furthermore familiarize with the tathāgata heart as being a self, they delight [only] in familiarizing with the notion of [all phenomena’s] lacking a self instead of familiarizing with the notion of the [tathāgata heart’s] being a self. (P117b) Though they should furthermore familiarize with the tathāgata heart as being pure, they delight [only] in familiarizing with the notion of [all phenomena’s] being impure instead of familiarizing with the notion of the [tathāgata heart’s] being pure. Thus, due to this sequence [of familiarizing with those four notions], they delight in the path that is adverse to attaining the dharmakāya. Therefore, it is said that the basic element, which is characterized by supreme permanence, bliss, self, and purity, is not even the sphere of any śrāvakas and pratyekabuddhas. That this [basic element] is not the sphere of those who delight in mistakenness (those who [entertain] the notions of impermanence, suffering, lack of a self, and impurity) was accordingly established by the Bhagavān in detail in the Mahāparinirvāṇasūtra through the example of a jewel in the water of a pond:

O bhikṣus, it is as follows. Suppose that, at the time of the hot season, people were to hitch up their clothes for bathing and play in the water with their own ornaments and objects of pastime. Suppose then that someone there were to cast a genuine beryl stone into the water. (J75) In order to [retrieve] that beryl, all those [people] would leave their ornaments aside and dive [into the water]. [However,] they would [mistakenly] think that the pebbles and the gravel in the [water] are that jewel, seize them, and draw them out [of the water], thinking, "I got the jewel." Dwelling at the bank of the pond, they would then properly discern that those [pebbles and so on] are not the jewel. [They were deceived because] through the power of that jewel, the water of the pond would sparkle like the shine of that [jewel]. Thus, seeing this sparkling water, they would entertain the notion that [the pebbles in it possess] the qualities of that jewel. Eventually, someone there who is skilled and intelligent would actually retrieve that jewel.
Bhikṣus, likewise, not knowing the true reality of phenomena, which is like that jewel, (D113b) you repeatedly meditate through all your clinging to everything as being impermanent, everything as being suffering, everything as being without a self, (P118a) and everything as being impure. You do so many times, [but] all such attempts are meaningless. Therefore, bhikṣus, you should not be like those who are fixated on the pebbles and the gravel in that pond, but you should be skilled in means. Bhikṣus, right within each one of your repeated meditations on everything as being impermanent, everything as being suffering, everything as being without a self, and everything as being impure, which you do many times, [there exists] what is permanent, blissful, pure, and a self.

Thus, the instruction on those who are mistaken with regard to the presentation of the supreme true reality of phenomena should be understood in detail according to the sūtras.

(4) Now, those who are called "those whose minds are distracted from emptiness" are those bodhisattvas who have newly entered the [mahā]yāna and deviate from the principle of what emptiness means in the case of the tathāgata heart. [Among them, there are] those who [wrongly] assert the door to liberation that is emptiness in order to destroy [really existing] entities, [thinking] that parinirvāṇa refers to the extinction and destruction of [previously] really existing phenomena at a later time. Or, [there are] also those who resort to emptiness through focusing on emptiness [as some real entity, thinking] that what is called "emptiness" exists, by way of being distinct from form and so on, as some entity that is to be realized and with which one should familiarize.

What is it that is described here as "the principle of what emptiness means in the case of the tathāgata heart"? (J76)

There is nothing to be removed from this

And not the slightest to be added.

Actual reality is to be seen as it really is—

Whoever sees actual reality is liberated. I.154

The basic element is empty of what is adventitious,

Which has the characteristic of being separable.

It is not empty of the unsurpassable attributes,

Which have the characteristic of being inseparable. I.155

What is taught by this? There is no characteristic of afflicted phenomena to be removed from the basic element of the tathāgatas that is completely pure by nature (D114a) because it has the nature of being the emptiness of adventitious stains. (P118b) Nor is the slightest characteristic of purified phenomena to be added to it because it has the nature of inseparable pure attributes. Therefore, [the Śrīmālādevīsūtra] says:

The tathāgata heart is empty of all cocoons of afflictions that are separable [from it] and [can] be realized as being divisible [from it]. It is not empty of the inconceivable buddha attributes that are inseparable [from it], [can]not be realized as being divisible [from it], and far surpass the sand grains in the river Gaṅgā [in number].

Thus, one clearly sees that when something does not exist somewhere, the [latter] is empty of the [former]. In accordance with actual reality, one understands that what remains there exists as a real existent. These two verses elucidate the unmistaken defining characteristic of emptiness [in the case of the tathāgata heart] since it [thus] is free from the extremes of superimposition and denial.

Here, those whose minds are distracted from, and stray outside of, this principle of the meaning of emptiness, do not cultivate it in samādhi, and are not one-pointed [with regard to it] are therefore called "those whose minds are distracted from emptiness." Without being introduced to the wisdom of ultimate emptiness, one is not able to realize and directly perceive the nonconceptual basic element. With this in mind, it is said in detail [in the Śrīmālādevīsūtra]:

The very wisdom of [realizing] the tathāgata heart is the tathāgatas’ wisdom of [realizing] emptiness. The tathāgata heart has never been seen before and has never been realized before by any śrāvakas and pratyekabuddhas.

Inasmuch as the tathāgata heart is the dharmadhātu heart, it is said not to be the sphere of those who fall into the views about a real personality because the dharmadhātu is the remedy for [all] views. (P119a) Inasmuch as it is the dharmakāya, the heart of [all] supramundane dharmas, (D114b) it is said not to be the sphere of those who delight in mistakenness because the supramundane dharmakāya is explained to be the remedy for mundane dharmas, such as impermanence. Inasmuch as it is the heart of the naturally pure dharmas, it is said not to be the sphere of those whose minds are distracted from emptiness (J77) because the dharmas that are its pure qualities, which are characterized by being inseparable from the supramundane dharmakāya, have the nature of being the emptiness of adventitious stains. Here, to have realized the introduction to the wisdom that is not different from the dharmadhātu as the single principle and thus to behold the natural purity of the supramundane dharmakāya is asserted to be the seeing of the wisdom that accords with true reality. It is said that through this [seeing], the bodhisattvas who dwell on the ten bhūmis see the tathāgata heart [only] a little bit. Thus, it is declared:

Just as the sun [seen] in the sky through a gap in the clouds [is not seen in its entirety], you are not seen in your entirety here

Even by the noble ones who have the pure eye of insight but whose insight is limited.

Bhagavan, [only] those whose perceptiveness is infinite see your dharmakāya

In its entirety, which pervades the infinite firmament of knowable objects.

[You may wonder,] "If this basic element so difficult to behold is not an object in its entirety even for the supreme noble ones who dwell on the bhūmi that is completely free from attachment, what is the point of this instruction [on the basic element] for [anybody below these bodhisattvas,] beginning with naive beings?" [There follow] two verses about summarizing the purpose of this instruction, with one [presenting] the question and the second one the explanation [in reply].

Having said here and there that, just like clouds, dreams, and illusions,

All knowable objects are empty in every respect,

Why then did the buddhas teach here (P119b)

That the buddha element exists in each sentient being? I.156

They taught this so that those in whom they exist

May relinquish the five flaws of faintheartedness,

Contempt for inferior sentient beings, clinging to what is unreal, (D115a)

Deprecating the real dharma, and excessive self-cherishing. I.157

The meaning of these two verses is to be understood in brief by the [following] ten verses. (J78)

It has been stated that the conditioned phenomena

In the myriads of beings are void in all aspects,

With the entities of afflictions, karma,

And [their] maturations resembling clouds and so on. I.158

The afflictions resemble clouds, the performance

Of actions is like the experiences in a dream,

And the skandhas—the maturations of afflictions and karma—

Are like the magical manifestations in an illusion. I.159

It was presented in this way before

But later in this ultimate continuum here

It is explained that the basic element exists

In order to relinquish the five flaws. I.160

Thus, not having heard about this,

In some who are fainthearted,

Due to the flaw of self-contempt,

The mind-set for awakening does not arise. I.161

Even if [some] have given rise to bodhicitta,

They may become proud, [thinking,] "I am superior"

And entertain the notion of inferiority

About those in whom bodhicitta has not arisen. I.162

In those who think like that,

Perfect wisdom does not arise.

Therefore, they cling to what is unreal

And do not realize true reality. I.163

The flaws of sentient beings are unreal

Because they are fabricated and adventitious.

What is real are the qualities, whose nature is pure

[Due to] the identitylessness of these flaws. I.164

Those whose minds cling to unreal flaws

And deprecate the real qualities

Do not attain the love of seeing

Themselves and sentient beings as equal. I.165

However, due to having heard this, there arise in them

Great ardor, respect [for all] as for the teacher,

Prajñā, wisdom, and great love.

Then, through the arising of these five qualities, I.166

They lack [self-]contempt, regard [all] as equal,

Are free from flaws, possess the qualities,

And cherish themselves and sentient beings equally,

Thus attaining buddhahood swiftly. I.167

(P120a) This completes the first chapter, the topic of the tathāgata heart, in the treatise An Analysis of the Jewel Disposition, A Treatise on the Ultimate Continuum of the Mahāyāna, [with] the exposition of the summarized meaning of the verses. (J79)

Chapter 2
Awakening

[Thus far] suchness with stains has been discussed. At this point, stainless suchness shall be treated. Now, what is this stainless suchness? (D115b) Since this [suchness] is free from all kinds of stains in the uncontaminated basic element of the buddha bhagavāns, it is presented as the fundamental change. In brief, this should be understood in terms of eight points. What are these eight points?

[Buddhahood] is purity, attainment, freedom,

One’s own welfare and that of others, the foundation of this,

And profundity, vastness, and magnanimity

For as long as time lasts and in accordance [with beings]. II.1

In due order, this verse explains [buddhahood in] eight topics. They are: (1) the topic of [its] nature, (2) the topic of [its] cause, (3) the topic of [its] fruition, (4) the topic of [its] function, (5) the topic of [its] endowment [with qualities], (6) the topic of [its] manifestation, (7) the topic of [its] permanence, and (8) the topic of [its] inconceivability.

(1) Here, the Bhagavān called the basic element that is not liberated from the cocoon of the afflictions "the tathāgata heart." Its purity is to be understood as the nature of the fundamental change. Therefore, [the Śrīmālādevīsūtra] says:

Bhagavan, those who have no doubt about the tathāgata heart that is covered by all the millions of cocoons of the afflictions do not have doubts about the dharmakāya of the Tathāgata that is liberated from all the cocoons of the afflictions.

(2) Wisdom is twofold—supramundane nonconceptual [wisdom] and the mundane [wisdom] that is attained subsequent to it. This mundane and supramundane wisdom—the cause of the fundamental change—is indicated through the term "attainment." [Here,] "attainment" refers to that through which [this fundamental change] is attained.

(3) The fruition of these [two wisdoms] (P120b) is twofold—the twofold freedom that consists of the freedom from afflictive obscurations and the freedom from cognitive obscurations.

(4) The function [of these two fruitions] is the fulfillment of one’s own welfare and that of others, respectively.

(5) Endowment refers to being associated with the foundation of this [function, that is, with the ultimate characteristics of buddhahood].

(6)–(8) Manifestation refers to [this foundation’s] permanently manifesting through the three buddhakāyas that are characterized by profundity, vastness, and magnanimity, respectively, in an inconceivable manner for as long as [saṃsāric] existence remains.

[First, there is] a synopsis:

Through nature, cause, fruition,

Function, endowment, manifestation,

And its permanence (D116a) and inconceivability,

The buddhabhūmi is determined. II.2

(J80) Now, [there follows] a verse on buddhahood and the means for its attainment, which refers to (1) the topic of nature and (2) the topic of cause.

Buddhahood, spoken of as being luminous by nature [but] having been obscured by the massive web

Of the thick clouds of adventitious afflictive and cognitive [obscurations], just as the sun and the sky,

Is endowed with all the stainless buddha qualities and is permanent, everlasting, and eternal.

It is attained based on the wisdom that is nonconceptual about [all] phenomena and discriminates them. II.3

The meaning of this verse is to be understood in brief through the [following] four verses.

Buddhahood is characterized

By [its] inseparable pure attributes—

The two characteristics of wisdom and relinquishment—

Which are similar to the sun and the sky. II.4

It possesses all the buddha attributes

Which are beyond the sands of the river Gaṅgā [in number],

Luminous, unproduced,

And manifesting in an inseparable manner. II.5

By virtue of not being established by any nature,

Being pervasive, and being adventitious,

Afflictive and cognitive obscurations

Are described as being like clouds in it. II.6

The cause of becoming separated

From the two obscurations is twofold wisdom.

This wisdom is asserted as the nonconceptual one

And the one attained subsequent to that. II.7

As for its being said [above] that "purity is the nature of the fundamental change," here, in brief, purity is twofold—natural purity and the purity (P121a) of being without stains. Here, natural purity is [in itself] liberation, but it is not [yet] freed because the luminous nature of the mind has not become freed from adventitious stains. The purity of being without stains is [both] liberation and freed because the luminous nature of the mind has become freed from all adventitious stains without exception, just as water and so on [having become freed from] the stains of silt and so on.

Now, [there follow] two verses on the purity of being without stains, which refer to (3) the topic of fruition. (J81)

Just as a pond with stainless water’s having become abundant with trees and lotus flowers,

Just as the full moon’s having been released from the mouth of Rāhu,

And (D116b) just as the sun, with its rays’ having been liberated from the defilements of clouds and so on,

This very [buddhahood] appears as liberation because it is endowed with stainless qualities. II.8

The state of the victor is like the chief of sages, honey, a kernel, gold,

A treasure of excellent jewels, and a big fruit tree,

Like a stainless precious representation of the Sugata,

A supreme lord of the earth, and a golden image. II.9

The meaning of these two verses is to be understood in brief through the [following] eight verses.

The purity of the adventitious afflictions, such as desire,

Which is like the water in a pond and so on,

In brief, is said to be the fruition

Of nonconceptual wisdom. II.10

The seeing of the buddha state

That is endowed with all supreme aspects

Is explained to be the fruition of the wisdom

That is attained subsequent to that. II.11

[Buddhahood] is like a pond with very clear water

Because it has eliminated the turbidity of the silt of desire

And because it sprinkles the water of dhyāna

Upon those to be guided, who resemble lotuses. II.12

It resembles the stainless full moon

Because it has been released from Rāhu-like hatred

And because it pervades the world

With its rays of great love and compassion. II.13

This buddhahood is similar to the sun without stains

Because it is liberated from the clouds of ignorance

And because it dispels the darkness

In the world with its rays of wisdom. II.14 (P121b)

Because it has the nature of being equal to the unequaled,

Because it bestows the taste of the genuine dharma,

And because it is free from what is useless,

It is like the Sugata, honey, and a kernel. II.15 (J82)

Because it is pure, because it has ended poverty

By virtue of its substance’s consisting of qualities,

And because it grants the fruit of liberation,

It is like gold, a treasure, and a tree. II.16

Because its body consists of the jewel of the dharma,

Because it is the supreme lord of human beings,

And because it has the appearance of a precious form,

It is like a precious [representation], a king, and an image. II.17

(4) Twofold wisdom—supramundane nonconceptual [wisdom] and the [wisdom] attained subsequent to it—is the cause of the fundamental change that is called a "result of freedom." Its function is the fulfillment of one’s own welfare and that of others. What is the fulfillment of one’s own welfare and that of others here? The attainment of the unobscured dharmakāya by virtue of being liberated from [all] afflictive and cognitive obscurations including their latent tendencies (D117a) is called "the fulfillment of one’s own welfare." What is based on that [fulfillment of one’s own welfare] and consists of [a buddha’s] engagement by way of the twofold mastery over displaying and teaching in the form of the two [rūpa]kāyas in an effortless manner for as long as the world lasts is called "the fulfillment of the welfare of others."

[There follow] three verses on the fulfillment of one’s own welfare and that of others, which refer to this topic of function.

Being the uncontaminated all-pervasive matrix of indestructible nature

That is everlasting, peaceful, eternal, and imperishable,

Tathāgatahood, just as space, is the cause

For the wise experiencing the objects of the six sense faculties. II.18

[Though] always serving as the cause for his powerful form and objects

Being seen, for his perfect and pure discourses’ being heard,

For the pure discipline of the tathāgatas being smelled,

For the supreme flavor of the great and noble genuine dharma’s being tasted, II.19 (J83)

For the pleasurable touch of samādhi’s being relished,

And for the principle that is profound by nature being realized,

The Tathāgata, being the ultimate depth of very subtle thinking,

Is free from [being] a cause, just as space. II.20

(P122a) The meaning of these three verses is to be understood in brief through the [following] eight verses.

In brief, the function of the two wisdoms

Is to be understood as this—

The perfection of the [vi]muktikāya

And the purification of the dharmakāya. II.21

The vimukti[kāya] and the dharmakāya

Are to be understood in two ways and in one way—

As being uncontaminated, as being all-pervasive,

And as being the unconditioned matrix. II.22

[The vimuktikāya] is uncontaminated because of the cessation

Of the afflictions together with their latent tendencies.

Wisdom is held to be all-pervasive

Because it is without attachment and without obstruction. II.23

Being unconditioned is due to having

The nature of being absolutely indestructible.

This character of indestructibility is the brief statement

That is explained by "everlasting" and so on. II.24

Destructibility is to be understood as four kinds

By virtue of the opposites of "everlasting" and so on,

Which are putridity, sickness, extinction,

And death in an inconceivable manner. II.25

Since it lacks these, it is to be understood as

Everlasting, peaceful, eternal, and imperishable.

This stainless wisdom is the matrix

Because it is the foundation of [all] pure attributes. II.26

Just as space, which is not a cause,

Is the cause for forms, sounds, smells,

Tastes, tangible objects, and phenomena

Being seen, heard, and so on, II.27 (J84) (D117b)

Likewise, on account of being unobscured,

The two kāyas are the cause

For the arising of uncontaminated qualities

Within the objects of the sense faculties of the wise. II.28

As for its being said [here] that the Buddha has the characteristic of space, this was said with the ultimate unique buddha characteristics of the tathāgatas in mind. As [the Vajracchedikāprajñāpāramitāsūtra] says:

If the Tathāgata were to be viewed [just] by way of the thirty-two marks of a great being, a cakravartin king too would become a tathāgata. D16, fol. 131a.6. D16 has "the consummate marks" instead of "the thirty-two marks of a great being."

(5) Now, [there follows] a verse on the ultimate characteristics, which refers to the topic of endowment. (P122b)

Buddhahood is inconceivable, permanent, everlasting, quiescent, eternal,

Peaceful, all-pervasive, and free from conception, just like space.

It is everywhere without attachment and obstruction, free from harsh sensations,

Invisible, ungraspable, splendid, and stainless. II.29

Here, the meaning of this verse is to be understood in brief through the [following] eight verses.

One’s own welfare and that of others is taught

Through the vimukti[kāya] and the dharmakāya.

This foundation of one’s own welfare and that of others

Is endowed with the qualities such as being inconceivable. II.30

Buddhahood is the object of omniscient wisdom [alone].

Since it is not the object of the three wisdoms,

It is to be understood as being inconceivable

[Even] by people with wisdom. II.31

Since it is subtle, it is not an object of study.

Since it is the ultimate, it is not [an object] of reflection.

Since it is the depth of the nature of phenomena,

It is not [an object] of worldly meditation and so forth. II.32

For naive beings have never seen it before,

Just as those born blind [have never seen] form.

Even noble ones [see it only] as an infant [would glimpse]

The orb of the sun while lying in the house of a new mother. II.33

It is permanent because it is free from arising.

It is everlasting since it is free from ceasing.

It is quiescent because it is without duality.

It is eternal since the nature of phenomena [always] remains. II.34 (J85)

It is peaceful because it is the reality of cessation.

It is all-pervasive since it realizes everything.

It is nonconceptual because it is nonabiding.

It is without attachment since the afflictions are relinquished. II.35

It is everywhere without obstruction

Because it is pure of all cognitive obscurations.

It is free from harsh sensations

Since it is a state of gentleness and workability. II.36

It is invisible because it has no form. (D118a)

It is ungraspable since it has no characteristics.

It is splendid because it is pure by nature.

It is stainless because the stains are eliminated. II.37

(6) Now, this tathāgatahood manifests as being inseparable from its unconditioned qualities, just as space. Nevertheless, since it is endowed with unique attributes, one should see that it, through its particular applications of inconceivable great means, compassion, and prajñā and by way of the three stainless kāyas (svābhāvika[kāya], sāmbhogika[kāya], and nairmāṇika[kāya]), manifests as the cause that brings about the benefit and happiness of beings P123a) in an uninterrupted, endless, and effortless manner for as long as [saṃsāric] existence lasts. [Thus, there follow] these four verses here on the distinction of the [three] buddhakāyas, which refer to the topic of manifestation.

Without beginning, middle, and end, undifferentiable,

Nondual, freed in three ways, stainless, and nonconceptual—

This is the nature of the dharmadhātu, which is seen

In meditative equipoise by yogins who strive for it. II.38

It is the stainless basic element of the tathāgatas,

Which is endowed with qualities that are immeasurable, inconceivable,

Unequaled, and far surpass the sand grains in the river Gaṅgā [in number] (J86)

And which has eradicated all flaws including their latent tendencies. II.39

Through physical appearances in the form of various light rays of the genuine dharma,

It makes efforts in accomplishing the goal of liberating beings,

In its actions resembling the precious king of wish-fulfilling jewels

[In assuming] various appearances but not having their nature. II.40

The cause in [various] worlds for introducing [beings]

To the path of peace, maturing them, and giving them the prophecies

Is this apparitional form [of the dharmakāya], which always abides in it,

Just as the element of form does in the element of space. II.41

Now, the summarized meaning of these four verses is to be understood through the [following] twenty verses.

What is called "buddhahood"

Is the omniscience of the self-arisen ones,

The highest nirvāṇa, and the inconceivable

Personal attainment of the arhats. II.42

Its division is its manifestation as three

Kāyas, such as the svābhāvika[kāya],

Which are characterized by the attributes that are the qualities

Of profundity, vastness, and magnanimity. II.43

Here, the svābhāvikakāya of the buddhas (D118b)

Is to be understood, in brief,

As having five characteristics

And being endowed with five kinds of qualities. II.44

It is unconditioned, undifferentiable,

Free from the two extremes,

And liberated from the three obscurations—

Afflictive, cognitive, and those of meditative absorption. II.45 (J87)

Because of being stainless, because of being nonconceptual, (P123b)

And because of being the sphere of yogins,

It is pure and luminous by virtue of

Having the nature of the dharmadhātu. II.46

The svābhāvika-body is endowed with

The qualities of being immeasurable,

Innumerable, inconceivable, unequaled,

And having reached the perfection of purity. II.47

By virtue of being vast, not enumerable,

Not the sphere of dialecticians,

Absolutely unique, and the elimination of latent tendencies,

It is, in due order, immeasurable and so on. II.48

By way of appearing as the dharma [due to]

Enjoying all kinds of dharma and [due to] form,

By way of the welfare of sentient beings being uninterrupted

[Due to] its being the natural outflow of pure compassion, II.49

By way of fulfilling [all aims] as wished

In a nonconceptual and effortless manner,

And by way of [resembling] the miraculous power of a wish-fulfilling jewel,

The sambhoga [kāya] is presented. II.50

In terms of instruction, display,

Uninterrupted activity, effortlessness,

And appearing [in these ways but] not having their nature,

Its variety is described as being fivefold. II.51

Due to the variety of conditions of [different] colors,

A jewel does not [appear] in its actual state.

Likewise, due to the variety of conditions of [different] sentient beings,

The lord does not [appear] in his actual state. II.52

With great compassion, the knower of the world

Beholds the world in its entirety.

Without moving away from the dharmakāya

And through various emanated forms, II.53

[He assumes his previous] births, appears

In Tuṣita, descends from there,

Enters the womb [of his mother], is born,

Becomes skilled in the field of arts and crafts, II.54 (J88)

Enjoys entertainments in the circle of his queens,

Renounces [all of it], practices asceticism,

Reaches the seat of awakening,

Vanquishes the armies of Māra, II.55

Becomes completely awakened, [turns] the wheel of dharma,

And passes into nirvāṇa. [All] these deeds

He demonstrates in impure worlds

For as long as [saṃsāric] existence lasts. II.56 (D119a)

Through the words "impermanence," "suffering,"

"Lack of self," and "peace," the knower of the means

Creates weariness of the three realms in sentient beings (P124a)

And makes them cross over into nirvāṇa. II.57

Those who have entered the path of peace

And think that they have attained nirvāṇa,

Through his teachings about the true reality of phenomena,

Such as in the Saddharmapuṇḍarīka[sūtra], II.58

He turns away from their former clinging and,

Through embracing them with prajñā and means,

Matures them in the supreme yāna

And prophesies their highest awakening. II.59

By virtue of subtlety, by virtue of the perfection of power,

And by virtue of the guidance that [serves] the welfare of naive beings,

In due order, [the buddhakāyas] are to be understood

As profundity, vastness, and magnanimity for them. II.60

Here, the first one is the dharmakāya

And the latter two are the two rūpakāyas.

Just as form abides in space,

The latter dwell in the first one. II.61

(7) [There follows] a verse on these three kāyas’ manifesting [in order to] bring about the benefit and happiness of beings, which refers to the topic of permanence.

By virtue of the causes’ being infinite, by virtue of the realms of sentient beings being inexhaustible,

By virtue of being endowed with compassion, miraculous powers, wisdom, and fulfillment, (J89)

By virtue of mastering [all] dharmas, by virtue of having vanquished the māra of death,

And by virtue of lacking any nature, the protector of the world is permanent. II.62

The summarized meaning of this is to be understood through [the following] six verses.

By virtue of having upheld the genuine dharma

Through giving up body, life, and possessions,

By virtue of fulfilling the initial commitment

In order to benefit all sentient beings and so on, II.63

By virtue of completely pure compassion

Manifesting in buddhahood,

By virtue of the one who displays the limbs of miraculous power

Being able to remain [in the world] through them, II.64

By virtue of being liberated through wisdom from grasping

At [saṃsāric] existence and nirvāṇa as being two,

By virtue of always being endowed with the fulfillment

Of the bliss of inconceivable samādhi, II.65

By virtue of being untainted by worldly dharmas

While acting in the world,

By virtue of the māra of death not stirring

Within the attainment of the state of immortality and peace, II.66

By virtue of the sage, whose nature

Is unconditioned, being primordially at peace,

And by virtue of being tenable as the refuge and so on

Of those without refuge, [the Buddha] is permanent. II.67 (P124b)

The first seven reasons [show]

The permanence of the teacher in terms of the rūpakāyas, (D119b)

And the latter three [demonstrate]

His permanence in terms of the dharmakāya. II.68

(8) This manner of the tathāgatas’ attaining [buddhahood], which is characterized by being the fundamental change, is to be understood by its manner of being inconceivable. [Thus, there follows] a verse about the topic of inconceivability.

Because of being unutterable, because of consisting of the ultimate,

Because of not being examinable, because of being beyond example, (J90)

Because of being unsurpassable, and because of not being included in [samsaric] existence or [nirvāṇic] peace,

The sphere of the Buddha is inconceivable even for the noble ones. II.69

The summarized meaning of this is to be understood through [the following] four verses.

It is inconceivable because it is inexpressible.

It is inexpressible because it is the ultimate.

It is the ultimate because it is incomprehensible by reason.

It is incomprehensible by reason because it is immeasurable. II.70

It is immeasurable because it is unsurpassable.

It is unsurpassable because it is not included [in saṃsāra or nirvāṇa].

It is not included [in them] because it does not abide [in either one]

Since it lacks conceptions about their flaws and qualities, respectively. II.71

Due to the [first] five reasons, [buddhahood] is subtle

And therefore is inconceivable in terms of the dharmakāya.

Due to the sixth one, it is not [manifest in] its truly real state

And therefore is inconceivable in terms of the rūpakāya. II.72

By virtue of the qualities of unsurpassable wisdom and great compassion,

The victors, who have accomplished [all] qualities, are inconceivable.

Therefore, this final stage of the self-arisen ones is not even known

By the great seers who have obtained the empowerment. II.73

[This completes] the second chapter, entitled the topic of awakening, in the treatise An Analysis of the Jewel Disposition, A Treatise on the Ultimate Continuum of the Mahāyāna. (J91)

Chapter 3
The Buddha Qualitities

[In the second chapter,] stainless suchness has been treated. What is to be discussed now are the qualities that are based on this [suchness] and are absolutely stainless due to their nature’s being undifferentiable [from it], just as the radiance, color, and shape of a jewel [are inseparable from that jewel]. Thus, following [the presentation of stainless suchness, there is] (P125a) a verse about the analysis of the buddha qualities.

One’s own welfare and the welfare of others consist of the ultimate kāya

And the seeming kāya that is based on it, respectively.

Due to representing the states of freedom and maturation, respectively,

They represent the fruition, which is classified as sixty-four qualities. III.1

What is taught [by this]?

The ultimate body (D120a)

Is the support of the fulfillment of one’s own [welfare].

The conventional body of the seer

Is the support of the fulfillment [of the welfare of] others. III.2

The first body is endowed with

The qualities of freedom, such as the powers,

And the second one, with those of maturation,

Which are the marks of a great being. III.3

The text hereafter is about what the powers and such are and how they are to be understood.

The powers are like a vajra for the obscurations of ignorance,

The fearlessnesses amid the retinue resemble a lion,

The unique [qualities] of the Tathāgata are similar to space,

And the sage’s two kinds of display are like the moon [reflected in] water. III.4

[There follow two verses about] the statement that [the Buddha] is endowed with the powers.

What is the case and what is not the case,

Maturation of karmas, faculties,

Constitutions, inclinations,

The path that leads everywhere, III.5 (J92)

Afflicted and stainless dhyānas and so on,

Recollection of [former birth]places,

The divine eye, and peace—

Knowing these represents the ten kinds of power. III.6

As for its being said that [these powers] are like a vajra, [the next verse says:]

[In knowing] what is the case and what is not the case, maturation, constitutions, the various inclinations of beings, the means,

What is afflicted and purified, the collection of faculties, recollection of former [birth]places,

The divine eye, and the mode of the termination of contamination, the powers are like a vajra

Because they pierce the armor, break the immovable wall, and cut down the tree of ignorance. III.7

[There follow two verses about] its being said that [the Buddha] has attained the four fearlessnesses.

The four kinds of fearlessness are with regard to

The complete realization of all phenomena,

The termination of [all] obstacles,

Teaching the path, and attaining cessation. III.8 (P125b)

By virtue of knowing and making others know all one’s own entities and those of others that are to be known,

By virtue of having relinquished and making [others] relinquish the entities to be relinquished, by virtue of having relied [and making others rely] on the means to be relied on,

And by virtue of having attained and making others attain the unsurpassable and utterly stainless [state] to be attained,

The noble ones are never paralyzed with fear anywhere since they teach the reality of one’s own welfare and that of others. III.9

As for its being said that [these fearlessnesses] resemble a lion, [the next verse says:]

Just as the king of animals is never frightened

And roams about fearlessly among the animals in the jungle, (J93)

The lion who is the lord of sages dwells amid his retinue (D120b)

Independently, indifferently, firmly, and powerfully. III.10

[There follow five verses about] the statement that [the Buddha] is endowed with the eighteen unique buddha attributes.

The teacher is without mistakenness and chatter,

Is never bereft of mindfulness,

Lacks a mind not resting in meditative equipoise,

Is free from notions of diversity, III.11

Lacks indifference without examination,

His striving, vigor, mindfulness,

Prajñā, liberation, and vision

Of the wisdom of liberation never deteriorate, III.12

His actions are preceded by wisdom,

And his wisdom in the three times is unobscured.

These eighteen are the guru’s qualities

That are unique compared to others. III.13

The seer lacks mistakenness, chatter, mindlessness, mental agitation,

Notions of difference, and natural indifference, while there is never any deterioration

Of his striving, vigor, mindfulness, pure stainless prajñā and liberation,

And vision of the wisdom of liberation (seeing all objects to be known). III.14

He engages in the three actions with regard to objects that are preceded by omniscience,

And the operation of his vast wisdom is always unobstructed with regard to the three times. (J94)

Thus is this state of the victor, which is endowed with great compassion and realized by the victors.

By virtue of this realization, he fearlessly turns the great wheel of the genuine dharma in the world. III.15

(P126a) As for its being said that [these unique qualities] are similar to space, [the next verse says:]

What is the true nature of earth and so on is not found as the true nature of space,

And the characteristic qualities of space (such as being unobscured) are not [found] in forms [either].

[Still,] earth, water, fire, wind, and space are equal in being common to [all] the worlds,

But the unique buddha [qualities] are not in the least common to the worlds. III.16

[There follow nine verses about] the statement that [the Buddha] possesses a physical form with the thirty-two marks of a great being.

His feet are firmly placed, marked with wheels,

And have broad [heels] and nonprotruding [ankles].

His fingers and toes are long,

Joined by webs on hands and feet. III.17

His skin is soft and youthfully tender,

His body has seven convex surfaces,

His calves are antelope-like,

And his private parts are concealed as [they are] with an elephant. III.18

His upper body is lionlike, (D121a)

The flesh between the shoulders is broad and compact,

His shoulders are evenly rounded,

And his arms are rounded, soft, and not uneven. III.19 (J95)

His arms are hanging [down to the knees],

[His body] has a pure halo of light around it,

His neck is stainless like a conch,

And his jaws are like those of the king of animals. III.20

His forty teeth are equally [distributed],

Very bright, and well arranged.

His teeth are pure and of equal [size],

And his eyeteeth are very white. III.21

His tongue is big and tastes the supreme taste,

Which is infinite and inconceivable.

The voice of the self-arisen is like that of a kalaviṅka [bird]

And has the melodious tone [of the voice] of Brahmā. III.22

His eyes are beautiful like blue water lilies, with eyelashes like a bull,

His face is handsome, endowed with the white immaculate ūrṇā hair,

His head [is crowned by] an uṣṇīṣa, and the skin

Of the supreme of beings is pure, delicate, and has a golden hue. III.23

His body hairs, each one separate by itself, are soft and subtle,

Pointing upward from the body and curling to the right.

His hair is [colored] like a stainless blue sapphire,

And he is [well proportioned] like the maṇḍala of a perfect nyagrodha tree. III.24 (P126b)

The ever-excellent and incomparable body of the great seer

Is firm and possesses the strength of Nārāyaṇa.

The teacher declared these thirty-two [marks]

Of infinite splendor to be the signs of the lord of humans. III.25

As for its being said that [the Buddha’s display] is like the moon [reflected in] water, [the next verse says:]

Just as the splendor of the moon in a cloudless sky

Is seen in the blue autumn waters of great ponds, (J96)

So the hosts of the children of the victors see the splendor

Of the lord on the surfaces of the circles [around] the perfect Buddha. III.26

Thus, these ten powers of the Tathāgata, the four fearlessnesses, the eighteen unique buddha attributes, and the thirty-two marks of a great being, being combined as a single [set], make up sixty-four.

These sixty-four qualities,

Each one together with their causes,

Are to be understood in due order

Through following the Ratna[dārikā]sūtra. III.27

Here, the instruction that distinguishes these sixty-four qualities of the Tathāgata, as they were explained [above], in detail in the same sequence, (D121b) is to be understood by following the Ratnadārikāsūtra.

Also, four examples were stated [above] for these [four] points [the powers, the fearlessnesses, the unique qualities, and the marks of a great being] in due order—a vajra, a lion, space, and the moon [reflected in] water. The summarized meaning of these is to be understood through the [following] twelve verses.

As for the powers and so on, due to being penetrating,

At ease, exclusive, and effortless, respectively,

They are illustrated by a vajra, a lion,

Space, and the moon [reflected in] clear water. III.28

Through six powers, three,

And one, in due order,

All stains in terms of what is to be cognized, meditative absorption,

And [the afflictions] including their latent tendencies are eliminated. III.29

Therefore since these [three stains] are pierced, broken, and cut down

Like an armor, a wall, and a tree, respectively,

The powers of the seer are like a vajra,

Being weighty, firm, strong, and unbreakable. III.30 (P127a)

Why are they weighty? Because they are firm.

Why are they firm? Because they are strong.

Why are they strong? Because they are unbreakable.

Since they are unbreakable, they are like a vajra. III.31

Because of being unafraid, because of being indifferent,

Because of being firm, and because of being supremely powerful,

The lion of sages resembles a lion,

Being fearless amid the assemblies of his retinue. III.32 (J97)

By virtue of possessing all supernatural knowledges,

He abides independently without being afraid of anything.

He is indifferent because he sees that he is by nature

Not equal even to pure sentient beings. III.33

He is firm because his mind is always

In samādhi with regard to all phenomena.

He is powerful because he has supremely transcended

The ground of the latent tendencies of ignorance. III.34

As for worldly people, śrāvakas, those who live in solitude,

The intelligent, and the self-arisen,

Their insight is increasingly more subtle.

Therefore, they are illustrated by the five elements. III.35

Since [the first four] sustain all the worlds,

They are like earth, water, fire, and wind.

Since [the fifth] is characterized by being beyond the mundane

And the supramundane, it resembles space. III.36

These thirty-two qualities mentioned

[Here] make up the dharmakāya

Because they are undifferentiable [from it],

Just as its radiance, color, and form are [inseparable from] a precious jewel. III.37

What are called "the thirty-two marks"

Are the qualities that delight upon being seen

And are based on the two rūpakāyas—

The nirmāṇa[kāya] and the one enjoying the dharma. III.38

For those who dwell far from and close to purity,

In the world and in the maṇḍala of the victor,

They display in two ways, just as [does] the form

Of the moon in pure water and in the sky. III.39 (D122a)

[This completes] the third chapter, entitled the topic of the qualities, in the treatise An Analysis of the Jewel Disposition, A Treatise on the Ultimate Continuum of the Mahāyāna. (J98)

Chapter 4
Buddha Activity

[In the third chapter,] the stainless buddha qualities have been discussed. [Now,] we shall treat the activity [based on] these [qualities], the deeds of a victor. In brief, this [activity] operates in the two manners of being effortless and uninterrupted. Thus, (P127b) following [the presentation of the buddha qualities], [there are] two verses about the effortless and uninterrupted acts of a buddha.

The lord always engages without effort

In the constitutions of those to be guided, the means to guide them,

The activities of guidance [that suit] the constitutions of those to be guided,

And in finding the [proper] place and time for this [activity]. IV.1

Having churned the entire [ocean-like mahā]yāna, which contains the jewels of the host of supreme qualities and the water of wisdom,

And having seen buddhahood, which is like the vast sky without middle and end pervaded by the sun rays of merit and wisdom,

[Existing] as a treasure of stainless qualities in all sentient beings without difference,

The wind-like compassion of the victors blows away the web of the clouds of afflictive and cognitive [obscurations]. IV.2

The summarized meaning of these [two verses] is to be understood through [the following] two and eight verses, respectively.

Since they lack conceptions as to

For whom, whereby, where,

And when which guiding activity [is to be performed],

[The activity] of the sages is always effortless. IV.3

"For whom" [refers to] the constitutions of those to be guided;

"Whereby," to the abundant means;

"Which," to the guiding activity;

And "where and when," to the [proper] place and time for this [activity]. IV.4

For [this activity] lacks conceptions about deliverance,

The support of that, the result of that,

Taking hold of that, the obscurations of that,

And the condition for eliminating them. IV.5 (J99)

"Deliverance" [refers to] the ten bhūmis;

"The cause of that," to the two accumulations;

"The result of that," to supreme awakening;

"Taking hold," to the beings of awakening; IV.6

"The obscurations of that," to the infinite afflictions,

Secondary afflictions, and their latent tendencies;

And "the condition for overcoming them

That is [present] at all times," to compassion. IV.7

These six points, in due order,

Are to be understood

As being like the ocean, the sun,

The sky, a treasure, clouds, and wind. IV.8

Since it [contains] the water of wisdom (D122b) and the jewels of the qualities,

The highest yāna resembles the ocean. (P128a)

Since they sustain all sentient beings,

The two accumulations are like the sun. IV.9

Since it is vast and is without middle and end,

Awakening is similar to the element of space.

Since it has the nature of completely perfect buddhahood,

The basic element of sentient beings is like a treasure. IV.10

Since they are adventitious, pervasive, and not established,

Its afflictions resemble cloud banks.

Since it accomplishes the dispersion of these [clouds],

Compassion is like a strong wind. IV.11

Because of [accomplishing] deliverance for the sake of others,

Because of regarding sentient beings and oneself as equal,

And because of there being no end to what is to be done,

[Buddha] activity is uninterrupted as long as [saṃsāric] existence lasts. IV.12

It has been declared that buddhahood is characterized by being without arising and without ceasing. How is it then that from this unconditioned buddhahood, which has the characteristic of lacking functionality, effortless, uninterrupted, and nonconceptual buddha activity manifests functionality here for as long as the world lasts? In order to give rise to faith in the inconceivable object of the Buddha in those in whom dissent and doubt about the Buddha’s nature of magnanimity have arisen, [there follows] a verse on his magnanimity.

Like Śakra and a drum, like clouds,

Brahmā, the sun, and a precious jewel,

Like an echo, like space and the earth,

Thus is the Tathāgata. IV.13

(J100) It should be understood that the instruction on the detailed analysis of this verse that represents what the [Jñānālokālaṃkāra]sūtra [says about this topic will be given] in the remainder of the text in due order. (1) [This sūtra] says that [buddha activity] resembles the appearance of Śakra.

Suppose the ground of the earth

Consisted of pure beryl

And, due to its clarity, one would see in it

The chief of gods with his host of apsaras IV.14

As well as his palace Vaijayanta,

Celestial dwellers other than him,

Their various palaces,

And their divine abundances. IV.15

Upon that, the assemblies of men and women (P128b)

Who dwell on the ground of the earth

Would take sight of this appearance

And make the following prayer: IV.16

"May we too before long

Become like that lord of gods!"

Then, in order to attain that [state], (D123a)

They would immerse themselves in adopting virtue. IV.17

Though being unaware that this

Was merely an appearance, they would pass away

From the earth and be born in heaven

By virtue of their pure karma. IV.18

Though this appearance would be absolutely

Without thought and without activity,

Its taking place on the earth in that way

Would nevertheless be of great benefit. IV.19

Likewise, sentient beings see in their own mind,

Once it is stainless through confidence and such

And has cultivated the qualities such as confidence,

The appearance of the perfect Buddha, IV.20

Who is endowed with the major and minor marks,

Performs the various forms of conduct

(Walking, standing,

Sitting, and lying), IV.21 (J101)

Speaks the dharma of peace,

Rests silently in meditative equipoise,

Demonstrates all kinds of miraculous displays,

And possesses great splendor. IV.22

Having seen it, those who long for it

Devote their efforts to this buddhahood

And, through adopting its causes,

Attain the state they wish for. IV.23

Though this appearance is absolutely

Without thought and without activity,

Its taking place in the worlds

Is nevertheless of great benefit. IV.24

Ordinary beings do not understand

That this is an appearance in their own minds.

Nevertheless, to see this image

Becomes fruitful for them. IV.25

Gradually, based on seeing that [appearance],

Those who dwell in this method

See the inner kāya of the genuine dharma

Through their eye of wisdom. IV.26

Suppose the earth became completely free from all uneven places, gaps, and dirt

And were a surface of clear and spotless beryl, with the stainless qualities of a jewel, splendid, and even.

Due to its purity, a reflection of the array of the abode of the lord of gods, Indra [himself], and the maruts would appear in it,

But since the earth would gradually lose those qualities, (P129a) [that reflection] would disappear again. IV.27

In order [to attain] this state, the assemblies of men and women who are devoted to generosity and such,

Through observing the rules of fasting and spiritual discipline and with a determined mind, would strew flowers and so on.

Likewise, for the sake of attaining the reflection of the lord of sages in their minds, which resemble a transparent beryl,

The children of the victors give rise to the mind-sets [of awakening] with a joyful mind. IV.28

Just as on the pure ground of beryl (D123b)

The reflection of the body of the lord of gods appears,

On the pure ground of the minds of beings,

The reflection of the body of the lord of sages is displayed. IV.29 (J102)

The appearance and disappearance of this reflection manifests in the world

Through the power of one’s own mind manifesting in a clear or turbid way.

Just as the appearance of a reflection in the worlds::,

It should not be regarded as either real or unreal. IV.30

(2) [That sūtra also] says that [buddha activity] is like the drum of the gods.

Just as in the heaven of the gods,

As a result of their previous virtue

And free from effort, location,

Mind, form, and conception, IV.31

The drum of the gods again and again

Summons all the heedless gods

Through the sounds "impermanence,"

"Suffering," "lack of self," and "peace," IV.32

So the lord, who pervades the world

In its entirety, with his buddha voice,

Teaches the dharma, free from effort

And so on, to those who are suitable. IV.33

Just as the sound of the divine drum in the heaven of the gods arises from their own karma,

The sage’s teaching of the dharma in the world also arises from [the world’s] own karma.

Just as [the drum’s] sound, free from effort, location, body, and mind, brings forth peace,

So this dharma devoid of those four factors brings forth peace. IV.34

Just as, when engaging in the troubles of battle in the city of the gods, the sound of this drum

Arises as the cause for them to be fearless and to engage in the [war]play of being victorious over the forces of the asuras,

So in the world the dhyānas, formless [absorptions], and so on, arise as the cause for the [Buddha’s] speech (P129b)

About the principle of the unsurpassable path that destroys the afflictions and pacifies the suffering in sentient beings. IV.35

[You may wonder,] "Why does [this example] here refer [only] to the drum of dharma and not to the cymbals and other kinds of divine [musical instruments]? Due to the power of the previously committed virtuous karma of the gods, without being played [by anybody], these [other instruments] too produce divine sounds pleasant to hear." (J103) [They are not referred to here] because they are dissimilar to the Tathāgata’s voice in terms of four kinds of qualities. What are these? They are as follows: being limited, not beneficial, unpleasant, and not conducive to deliverance. By contrast, the drum of dharma is explained to be unlimited because it summons all the assemblies of heedless gods without exception (D124a) and never misses the [proper] time for [doing] so. It is beneficial because it protects [the gods] from being afraid of any harm [caused by] the hosts of their adversaries, such as the asuras, and because it connects them with the [crucial] point of heedfulness. It is pleasant because it makes [the gods] abandon the delight and pleasure due to wrong desire and because it brings them close to the [true] delight and pleasure of relishing the dharma. It is explained to be conducive to deliverance because it utters the sounds "impermanence," "suffering," "emptiness," and "lack of self" and because it pacifies misfortune and mental disturbance.

In brief, by virtue of being similar to the drum of dharma through these four aspects, the sphere of the voice of the Buddha is most eminent. Thus, [there follows] a verse on the sphere of the voice of the Buddha’s being most eminent.

Since it is universal, beneficial, pleasant,

And endowed with the three miraculous displays,

The voice of the sage is more eminent

Than the divine cymbals. IV.36

It should be understood that a brief instruction on these four aspects (P130a) [is given] in due order by the [following] four verses.

The great sounds of the drums in heaven

Do not reach the hearing of those dwelling on earth,

But the sound of the drum of the perfect Buddha

Reaches [even] those in the lowest region of saṃsāra. IV.37

In heaven, the many myriads of divine cymbals

Sound [only] for the sake of kindling the flame of desire,

But the single voice of those whose character is compassion

Manifests for the sake of pacifying the cause of the fire of suffering. IV.38 (J104)

The beautiful and pleasing sounds of the cymbals in heaven

Are the causes for increasing mind’s agitation,

But the voice of the magnanimous tathāgatas

Encourages the intention of entrusting the mind to samādhi. IV.39

In brief, what is the cause of happiness in [all]

Infinite worldly realms, the celestial and the earthly,

Is stated with reference to this voice that appears

Pervasively in all worlds without exception. IV.40

That the [Buddha] pervades all worldly realms in the ten directions without exception through assuming various physical forms indicates "the miraculous display of miraculous powers." (D124b) That he illuminates the impenetrable mental conduct of all the sentient beings who belong to these [worlds] through his wisdom of [knowing all] ways of the mind is "the miraculous display of pointing out." That he gives instructions and directions about the path that is conducive to deliverance through the utterances of his voice is "the miraculous display of advice."

Thus, the sphere of the Buddha’s voice, like the element of space, is unimpeded and operates without limitation. Still, it is not perceived everywhere in all aspects, but this is not the flaw of the sphere of the Buddha’s voice. In order to teach this [there follows] a verse on its being their own fault for those who are not aware of this [voice].

Just as those deprived of ears do not hear subtle sounds

And not all [sounds] become audible even for those with the divine ear,

So the subtle dharma, the object of the most acute wisdom, (P130b)

Becomes audible only for those whose minds are not afflicted. IV.41

(3) [That sūtra also] says that [buddha activity] is similar to clouds.

Just as in the rainy season

Clouds effortlessly rain down

Their masses of water on the earth,

Thus causing abundant harvests, IV.42 (J105)

So the victor showers down

The rain of the genuine dharma

From the clouds of compassion without a thought

For the sake of the harvests of virtue of beings. IV.43

Just as clouds, driven by the wind, pour down rain

On the world where people engage in the path of virtuous actions,

So, due to the growth of virtue in the world by the wind of compassion,

The cloud that is the Buddha showers down the rain of the genuine dharma. IV.44

In [all saṃsāric] existences, [due to] bearing awareness and compassion,

Abiding in the sky’s sphere without being affected by what is perishable and not perishable,

And carrying the stainless waters of samādhi and dhāraṇī within it,

The cloud that is the lord of sages is the cause of the harvests of virtue. IV.45

As for the vessels [of buddha activity] being different in measure:

Cool, sweet, clear, soft, and light is the rain that is released from clouds,

[But] it assumes a great many tastes due to coming in contact with places on earth that are full of salt and so on.

Likewise, the rainwater of the eightfold [path of the] noble ones that is released from being contained in the vast cloud of compassion (D125a)

Assumes many kinds of tastes due to the differences in the places that are the mind streams of beings. IV.46

As for [buddha activity’s] manifesting indifferently:

Those who are very open, those who are intermediate,

And those who are hostile toward the highest yāna,

These three categories of [beings] respectively

Resemble humans, peacocks, and hungry ghosts. IV.47

At the end of the summer, when there are no clouds, humans and the birds that cannot fly in the sky

[Suffer] on the ground, but hungry ghosts suffer due to the abundance of rainfall during the rainy season. (J106)

Similarly, those in the world who desire the dharma and those who are hostile toward the dharma [suffer], respectively,

When the water of the dharma from the cloud banks of compassion does not appear or appears. IV.48

By raining down thick drops and bringing down hail and lightning,

Clouds are indifferent toward subtle creatures and those who travel rocky terrains.

Likewise, the cloud of prajñā and compassion, through its subtle and vast means, methods, and applications, (P131a)

Is indifferent in all respects toward those with afflictions and those with the latencies of views about a self. IV.49

As for [buddha activity’s] pacifying the fire of suffering:

Saṃsāra means to be born and to die without beginning and end, and in this ongoing cycling, there are five kinds of paths.

In these five kinds of pathways, there is no happiness, just as there is no sweet scent in excrement.

The suffering in it is constant and as if produced from contact with fire, weapons, ice, salt, and so on.

In order to pacify this [suffering], the cloud of compassion showers down the great rain of the genuine dharma. IV.50

Since they realize that the suffering of gods is dying and the suffering of humans is searching [for objects of desire],

Those with prajñā do not even crave for the supreme powerful states among gods and humans.

For through their prajñā and by virtue of following their confidence in the Tathāgata’s words,

They discriminate with wisdom, "This is suffering, this is [its] cause, and this is [its] cessation." IV.51

Just as a disease is to be known, the cause of the disease is to be relinquished,

The state of well-being is to be attained, and medicine is to be relied upon,

Suffering, its cause, its cessation, and likewise the path, respectively,

Are to be known, to be relinquished, to be reached, and to be relied upon. IV.52

(4) (J107) [That sūtra also] says that [buddha activity] is like Mahābrahmā.

Just as Brahmā, without moving away

From the abode belonging to Brahmā,

Effortlessly displays his appearance

Everywhere in the sphere of the gods, IV.53

So the sage, without moving away

From the dharmakāya,

Effortlessly displays himself to the suitable (D125b)

Through emanations in all realms. IV.54

Just as Brahmā does not move away from his palace and yet his constant manifestation in the desire realm

Is seen by the gods, with their desire for objects being relinquished through this seeing,

So the Sugata does not move away from the kāya of the genuine dharma and yet is seen by the suitable ones

In all worlds, with their stains always being relinquished in their entirety by this seeing. IV.55

Just as, by virtue of his own previous aspiration prayers

And as a result of the virtues of the gods,

Brahmā manifests his appearance without effort,

So does the self-arisen one by means of the nirmāṇakāya. IV.56

As for the invisibility [of the nirmāṇakāya for some beings]:

Descending [from Tuṣita], (P131b) entering into a womb, being born, arriving at his father’s palace,

Engaging in amorous sports, living in the forest, vanquishing Māra,

Attaining great awakening, and teaching the path to the city of peace—

Displaying [such feats], the sage does not reach the sight of those who do not thrive [through virtue]. IV.57

(5) [That sūtra also] says that [buddha activity] resembles the sun.

When the sun warms them, the hosts of lotuses bloom

And kumuda [flowers] close at the very same time. (J108)

However, just as the sun does not think about the blooming and closing of these

Water-born [flowers] as being a quality or a flaw, the sun of the noble one here [does not think thus either]. IV.58

The basic elements of sentient beings are of two kinds—those not to be guided and those to be guided. Here, with regard to those to be guided, [there follow] the example of lotuses and the example of vessels with clear water.

Just as the sun, without thoughts

And with a single shining of its own rays,

Causes lotuses to bloom

And also ripens other [plants], IV.59

So the sun of the Tathāgata

Engages, without thoughts,

The lotuses of the persons to be guided

With its rays of the genuine dharma. IV.60

With the two bodies of dharma and form

Rising in the sky of the seat of awakening,

The sun of omniscience pervades

Beings with its rays of wisdom. IV.61

Due to this, everywhere in [the minds of] those to be guided,

Which are like receptacles of pure water,

The innumerable reflections of the sun

Of the Sugata [appear] simultaneously. IV.62

Thus, though they are without thoughts, the buddhas manifest among the three groups of sentient beings through their display and their instructions. With regard to the order of [this manifesting, there follows] an example of mountains.

Though always and everywhere pervading

The sphere of the sky of the dharmadhātu, (D126a)

The sun of the Buddha shines on the mountains

Of those to be guided as is appropriate. IV.63 (J109)

Just as the sun here extending its thousands of beams

Rises and illuminates the entire world,

Gradually shining on high, middling, and low mountains,

So the sun of the victor gradually shines on the hosts of sentient beings. IV.64

As for the orb of light [of the sun of the Buddha’s] being more eminent [than the actual sun]: (P132a)

The sun does not pervade all realms or the [entire] sphere of the sky,

Nor does it show [all] knowable objects enveloped in the dense darkness of ignorance,

But those whose character is compassion illuminate the world and show [all] knowable objects

With an abundance of light rays that radiate in all kinds of colors and stream forth from each body hair. IV.65

When the buddhas enter a city, people without eyes [can] see what is meaningful

And, by virtue of that seeing, know how to be free from the web of what is meaningless.

Also, the minds of those blinded by ignorance, who have fallen into the foaming sea of [saṃsāric] existence

And are obscured by the darkness of views, are illuminated by the sun of the Buddha and see matters unseen [before]. IV.66

(6) [That sūtra also] says that [buddha activity] is similar to a wish-fulfilling jewel.

Just as a wish-fulfilling jewel,

Though it is without a thought,

Simultaneously and individually fulfills

All desires of those who are in its reach, IV.67

So those of individual intentions who rely

On the wish-fulfilling jewel of the Buddha

Hear about the nature of phenomena in its various [aspects],

But he does not think about them. IV.68

Just as the precious jewel without thoughts

Effortlessly grants others their desired gifts, (J110)

So the sage always remains without effort as is appropriate

For the sake of others for as long as [saṃsāric] existence lasts. IV.69

As for its being said that the appearance of tathāgatas is difficult to find:

Just as it is very hard in this world here to obtain a pure gem,

Be it located in the ocean or resting below the earth, which makes [people] yearn for it,

So the sight of a tathāgata should be understood as something not easily found

In the minds of very unsuitable beings who are in the grip of all kinds of afflictions. IV.70

(7) [That sūtra also] says that [buddha activity] is like the sound of an echo.

Just as the sound of an echo

Arises in the cognizance of others,

Is without thought, effortless,

And abides neither inside nor outside, IV.71

So the voice of the Tathāgata (D126b)

Arises in the cognizance of others,

Is without thought, effortless,

And abides neither inside nor outside. IV.72

(8) [That sūtra also] says that [buddha activity] is similar to space.

Though it is insubstantial, without appearance,

Without support, (P132b) without basis,

Beyond the pathway of the eyes,

Formless, and indemonstrable, IV.73

Highs and lows are seen in space,

But it is not like that at all.

Likewise, everything can be seen in the buddhas,

But they are not like that at all. IV.74

(9) [That sūtra also] says that [buddha activity] is similar to the earth.

Just as all that grows on the earth

Comes to grow, thrive, and expand

Through relying on the ground

That is without thoughts, IV.75

So the roots of virtue of beings

Come to grow without exception

By relying on the earth of a perfect buddha

Who is without thoughts. IV.76

(J111) The summarized meaning of [all those] examples [is as follows].

Since some do not see that activity

Can be performed without effort,

The nine kinds of examples were given

In order to eliminate the doubts of those to be guided. IV.77

The purpose of this is elucidated

By the very name of the sūtra

In which these nine examples

Are explained in detail. IV.78

The intelligent who are excellently adorned

With this light of the wisdom

That arises from study will swiftly

Enter the sphere of the buddhas in its entirety. IV.79

To that end, the nine kinds of examples

Of Śakra’s appearance on beryl

And so on were discussed. The [following]

Describe their summarized meanings— IV.80

The display, the instruction, the all-pervasiveness,

The emanation, the radiance of wisdom,

The secrets of body, speech, and mind,

And the attainment of those whose character is compassion. IV.81

The nonconceptual mind [of the Buddha],

In which all stirring of effort is at peace,

Resembles the manifestation of the appearance

Of Śakra in stainless beryl and so on. IV.82

In order to establish the meaning of this matter,

The thesis is "effort is at peace,"

The reason is "the nonconceptuality of the mind,"

And the examples are "the appearance of Śakra" and so on. IV.83

Here, the meaning of this matter

Is that the nine [features] such as "display"

Manifest in an effortless manner and without

The teacher arising or disappearing. I.84

(J112) (D127a) With regard to this point, [there follow] four verses to summarize [all nine] examples. (P133a)

The one who, like Indra, like a drum, like clouds,

Like Brahmā, the sun, the precious king of wish-fulfilling jewels,

Like an echo, space, and the earth, promotes the welfare of others

Without effort for as long as [saṃsāric] existence lasts is the knower of yoga. IV.85

The display [of his body] resembles the lord of the gods appearing in a jewel.

As the one who excellently gives instructions, he is like the drum of the gods.

His all-pervasive cloud banks of great wisdom and compassion

Pervade infinite numbers of beings up through the Peak of Existence. IV.86

Like Brahmā, without moving from his immaculate abode,

He displays himself by way of many kinds of emanations.

Similar to the sun, the brilliance of his wisdom always radiates.

His mind resembles a pure and precious wish-fulfilling jewel. IV.87

Like an echo, the voice of the victors is unutterable.

Similar to space, their body is pervasive, formless, and eternal.

Resembling the earth, here, the buddhabhūmi is the abode of all

Pure dharmas that are the remedies for beings in every respect. IV.88

Why are the buddha bhagavāns, who are always without arising and ceasing, explained through this instruction on the [nine] examples as being seen to entail arising and disappearing as well as uninterrupted and effortless buddha activity for all beings?

The beryl-like purity in the mind

Is the cause for the display of the Buddha.

This purity is the flourishing

Of the faculty of irreversible confidence. IV.89 (J113)

Owing to the arising and disappearing of virtue,

The reflection of the Buddha arises and disappears,

But in terms of the dharmakāya, just like Śakra,

The sage neither arises nor disappears. IV.90

Thus, in an effortless manner, his activity,

Such as displaying [his body], manifests

From the dharmakāya, which lacks arising and ceasing,

For as long as [saṃsāric] existence remains. IV.91

This is the summarized meaning

Of these examples, and they are discussed

In this order by way of the latter ones

Eliminating the dissimilarities of the former. IV.92

Buddhahood is like [Śakra’s] reflection and yet is dissimilar

In that [the latter] is not endowed with a voice.

[In having a voice,] it is like the drum of the gods (P133b) and yet is dissimilar

In that [the latter] does not promote the welfare [of beings] in every way. IV.93

[In performing such welfare,] it is similar to a great cloud and yet is dissimilar

In that [the latter] does not relinquish the seeds of what is meaningless.(D127b)

[In relinquishing these seeds,] it resembles Mahābrahmā and yet is dissimilar

In that [the latter] does not mature [beings] completely. IV.94

[In completely maturing,] it is like the orb of the sun and yet is dissimilar

In that [the latter] does not dispel darkness completely.

[In dispelling darkness,] it is similar to a wish-fulfilling jewel and yet is dissimilar

In that [the latter] is not as difficult to be obtained. IV.95

It resembles an echo and yet is dissimilar

In that [the latter] arises from conditions.

It is similar to space and yet is dissimilar

In that [the latter] is not the basis of virtue. IV.96

It is similar to the maṇḍala of the earth,

Since it is the foundation that serves as

The support for the fulfillment of all mundane

And supramundane virtues of beings without exception. IV.97 (J114)

Since the supramundane path arises

On the basis of the awakening of the buddhas,

The path of virtuous actions, the dhyānas,

The immeasurables, and the formless [absorptions] originate. IV.98

This completes the fourth chapter, the topic of the performance of tathāgata activity, in the treatise An Analysis of the Jewel Disposition, A Treatise on the Ultimate Continuum of the Mahāyāna, [with] the exposition of the summarized meaning of the verses. (J115)

Chapter 5
The Benefit

Hereafter, [there follow] six verses on the benefit of the faith of those who have trust in these four points as they have been described.

The buddha element, buddha awakening,

The buddha attributes, and buddha activity,

Being the sphere of the guides [alone],

Are inconceivable even for pure sentient beings. V.1

The intelligent whose minds have faith in this object of the victors

Become the vessels for the collection of qualities.

Through possessing the desire for these inconceivable qualities,

They outshine the attainment of merit of all sentient beings. V.2

Suppose some who strive for awakening were constantly to offer golden realms adorned with jewels,

Equal [in number] to the particles in [all] buddha realms, to the lords of dharma always, day after day, (P134a)

While some others were to hear [just] one word of this [dharma] and, upon hearing it, would have faith in it—

The latter would attain far more merit than the virtue arising from such generosity. V.3

Suppose some intelligent ones who desire unsurpassable wakening

Were to effortlessly maintain immaculate discipline with body, speech, and mind for many eons,

While some others were to hear [just] one word of this [dharma] (D128a) and, upon hearing it, would have faith in it—

The latter would attain far more merit than the virtue arising from such discipline. V.4

Suppose some were absorbed here in the dhyānas that extinguish the fire of the afflictions in the three realms of existence

And would arrive at the perfection of the [meditative] states of the gods and Brahmā, thus possessing the immutable means for perfect awakening,

While some others were to hear [just] one word of this [dharma] and, upon hearing it, would have confidence in it—

The latter would attain far more merit than the virtue arising from such dhyānas. V.5 (J116)

Since generosity just leads to wealth,

Discipline [just leads to] heaven, and meditation [just] relinquishes the afflictions,

While prajñā eliminates all afflictive and cognitive [obscurations],

It is supreme, and its cause is to study this [dharma]. V.6

The summarized meaning of these verses should be understood by the following nine verses.

With regard to the foundation, its change,

Its qualities, and the promotion of welfare,

These four aspects of the object of the wisdom

Of the victors as they were described, V.7

The intelligent have faith in [the foundation’s] existing,

[Its change’s] being possible, and its being endowed with qualities.

Therefore, they swiftly become suitable

To attain the state of a tathāgata. V.8

They are full of confidence and faith, [thinking,]

"This inconceivable object exists,

Can be attained by someone like me,

And, once attained, possesses such qualities." V.9

Thereby, bodhicitta as the receptacle

Of qualities such as confidence, vigor,

Mindfulness, dhyāna, and prajñā

Is present in them at all times. V.10

Since that [bodhicitta] is always present,

The children of the victors are irreversible (P134b)

And reach the completion

And purity of the pāramitā of merit. V.11

Merit refers to the [first] five pāramitās,

Its completion is due to being nonconceptual

About the three aspects, and its purity

Is by virtue of the relinquishment of its antagonistic factors. V.12

Generosity is the merit that arises from giving,

Discipline is declared to arise from discipline,

The pair of patience and dhyāna arises

From meditation, and vigor is present in all. V.13 (J117)

Conceptions in terms of the three spheres

Are asserted as the cognitive obscurations.

Antagonistic factors such as envy

Are held to be the afflictive obscurations. V.14

Without prajñā, the other [pāramitās] do not represent

The causes for relinquishing these [obscurations].

Therefore, prajñā is the highest one, and its root (D128b)

Is study, so study is supreme [too]. V.15

[Hereafter, (there follow four) verses that describe on which basis (this treatise) was explained, what caused (its composition), how (it was explained), and what (its characteristics) are. First, there is a verse about its basis and what caused (its composition).]

Thus, on the basis of trustworthy scriptures and reasoning,

I expounded this [treatise] in order to purify just myself

And also for the sake of supporting those who are endowed

With intelligence, faith, and fulfillment of virtue. V.16

[(Next, there is) a verse about how (this treatise) was explained.]

Just as those with eyes [can] see in dependence on

A lamp, lightning, a jewel, the moon, and the sun,

So I expounded this [treatise] in dependence on the sage

Who is the sun that illuminates the dharma of great meaning. V.17

[(There follows) a verse about what (the characteristics of what) was explained are.]

Any utterance that is meaningful, is connected with the words of the dharma,

Relinquishes the afflictions of the three realms,

And teaches the benefit of peace

Is the speech of the seer, while others are its opposite. V.18

[(Next, there is) a verse about (the means) by which it was explained.]

Whatever is said by those with undistracted minds

Who recognize the victor alone as their teacher (J118)

And accords with the path of the accumulations for attaining liberation

Should be respected as much as [the words of] the seer. V.19

[(There follow two) verses about the means of protecting oneself (from becoming deprived of the dharma).]

In this world, there is no one wiser than the victor, (P135a)

No other one anywhere who is omniscient and properly knows supreme true reality in its entirety.

Therefore, one should not deviate from the sūtras taught to be definitive by the seer himself .

Otherwise, this will harm the genuine dharma through destroying the guidance of the sage. V.20

The entirety of deprecating the noble ones and blaming the dharma taught by them

Is the affliction of those with foolish character, created by views that entail clinging.

Therefore, one’s mind should not be mingled with what is stained by views that entail clinging —

[Only] a clean garment can be dyed but not one that is tainted by grease or dirt. V.21

[(Next, there is) a verse about the causes for deviating (from the dharma).]

Because of weak intelligence, because of lacking faith in what is pure, because of relying on false pride,

Because of having the character of being obscured through destroying the genuine dharma, because of grasping at the expedient meaning as being true reality,

Because of coveting gain, because of being under the sway of views, because of relying on those who hate the dharma,

Because of keeping at a distance from those who maintain the dharma, and because of desiring what is inferior, the dharmas of the arhats are rejected. V.22

[(There follow two) verses about the result of deviating (from the dharma).]

The wise should not be as deeply afraid of fire, terrible snake poison, murderers, or lightning

As they should be of the loss of the profound dharma. (D129a)

Fire, snakes, enemies, and lightning may [at most] end one’s life,

But one would not wander to the most fearsome realm of those in Avīci through such causes. V.23 (J119)

Even persons who, repeatedly relying on bad friends, [injured] a buddha with bad intention,

Committed the acts of killing their mother, father, or an arhat, or split the highest community

Will be swiftly liberated from these [actions] through being absorbed in the meaning of the dharma,

But how could there be liberation in those whose minds are hostile toward the dharma? V.24

[Finally, there is a verse in order to dedicate the merit attained by the author through this teaching.]

Having properly expounded the seven topical points (the [three] jewels, the pure basic element,

Stainless awakening, the qualities, and activity), through the merit I obtained by that,

May [all] beings behold the seer Amitāyus endowed with infinite light

And, having seen him, (P135b) attain supreme awakening by virtue of the stainless eye of dharma arising [in them]. V.25

The summarized meaning of these [last] ten verses is to be understood through the [following] three verses.

The [first] four verses explain

On what [basis] it was expounded,

What caused it, how and what [was expounded],

And what the natural outflow [of the dharma] is. V.26

Two explain the means of protecting oneself;

One, the causes for the loss [of the dharma];

And the following two verses, The result [of this loss]. V.27

As for poised readiness in the maṇḍala of the retinue

And the attainment of awakening, in brief,

This twofold result of propounding the meaning

Of the dharma is taught by the last [verse]. V.28

This completes the fifth chapter, entitled the topic of the benefit, in the treatise An Analysis of the Jewel Disposition, A Treatise on the Ultimate Continuum of the Mahāyāna, [with] the exposition of the summarized meaning of the verses.

NOTES