Verse I.25

Ratnagotravibhāga Root Verse I.25

Verse I.25 Variations

शुद्‍ध्युपक्लिष्टतायोगात् निःसंक्लेशविशुद्धितः
अविनिर्भागधर्मत्वादनाभोगाविकल्पतः

śuddhyupakliṣṭatāyogāt niḥsaṃkleśaviśuddhitaḥ
avinirbhāgadharmatvādanābhogāvikalpataḥ

E. H. Johnston as input by the University of the West.^[1]

དག་དང་ཉོན་མོངས་དང་ལྡན་ཕྱིར། །
ཀུན་ནས་ཉོན་མོངས་མེད་དག་ཕྱིར། །
རྣམ་པར་དབྱེ་བ་མེད་ཆོས་ཕྱིར། །
ལྷུན་གྲུབ་རྣམ་པར་མི་རྟོག་ཕྱིར། །

Dege, PHI, 111

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.

When the Clouds Part, Brunnhölzl, 352. ^[2]

染淨相應處不染而清淨

不相捨離法自然無分別

http://cbetaonline.dila.edu.tw/en/T31n1611_p0827a11

Parce que [l’Élément] est pur mais encore associé aux affections ;

Parce que [l’Éveil] est dépourvu de souillures et pourtant purifié ;

Parce que les qualités ne sont pas séparées [de l’essence du réel] ;

Et parce que les [activités] spontanées ne recourent pas à la pensée.

Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse I.25

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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.^[3]

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."^[4]

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,^[5] 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.^[6]

O son of the victor, it is as follows. Suppose there were a big canvas^[7] 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.^[8] 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.^[9]
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^[10] 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^[11] 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^[12] and then recognize^[13] 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.^[14]

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.^[15] This point is inconceivable. Therefore, [the Dhāraṇīśvararājasūtra] says:

Though tathāgata activity^[16] 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.^[17]

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,^[18] 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.^[19] {P90a}

katamaiścaturbhiḥ/

śuddhyupakliṣṭatāyogāt niḥsaṃkleśaviśuddhitaḥ/

avinirbhāgadharmatvādanābhogāvikalpataḥ//25//

tatra samalā tathatā yugapadekakālaṃ viśuddhā ca saṃkliṣṭā cetyacintyametat sthānaṃ gambhīradharmanayādhimuktānāmapi pratyekabuddhānāmagocaraviṣatvāt/ yata āha/ dvāvimau devi dharmau duṣprativedhyau/ prakṛtipariśuddhicittaṃ duṣprativedhyam/ tasyaiva cittasyopakliṣṭatā duṣprativedhyā/ anayordevi dharmayoḥ śrotā tvaṃ vā bhaverathavā mahādharmasamanvāgatā bodhisattvāḥ/ śeṣāṇāṃ devi sarvaśrāvakapratyekabuddhānāṃ tathāgataśraddhāgamanīyā vevaito dharmāviti/

tatra nirmalā tathatā pūrvamalāsaṃkliṣṭā paścādviśuddhetyacintyametat sthānam/ yat āha/ prakṛtiprabhāsvaraṃ cittam/ tattathaiva jñānam/ tata ucyate/ ekakṣaṇalakṣaṇasamāyuktayā prajñayā samyaksaṃbodhirabhisaṃbuddheti/

tatra vimalā buddhaguṇāḥ paurvāparyeṇaikāntasaṃkliṣṭāyāmapi pṛthagjanabhūmāvavinirbhāgadharmatayā nirviśiṣṭā vidyanta ityacintyametat sthānam/ yat āha/

na sa kaścitsattvaḥ sattvanikāye saṃvidyate yatra tathāgatajñānaṃ na sakalamanupraviṣṭam/ api tu saṃjñāgrāhatastathāgatajñānaṃ na prajñāyate/ saṃjñāgrāhavigamāt punaḥ sarvajñajñānaṃ svayaṃbhūjñānamasaṅgataḥ prabhavati/ tadyathāpi nāma bho jinaputra trisāhasramahāsahasralokadhātupramāṇaṃ mahāpustaṃ bhavet/ tasmin khalu punarmahāpuste trisāhasramahāsāhasralokadhātuḥ sakalasamāpta ālikhito bhavet/ mahāpṛthivīpramāṇena mahāpṛthivī/ dvisāhasralokadhātupramāṇena dvisāhasralokadhātuḥ/ sāhasralokadhātupramāṇena sāhasralokadhātuḥ/ cāturdvīpikapramāṇena cāturdvīpikāḥ/ mahāsamudrapramāṇena mahāsamudrāḥ/ jambūdvīpapramāṇena jambūdvīpāḥ/ pūrvavidehadvīpapramāṇena pūrvavidehadvīpāḥ/ godāvarīdvīpapramāṇena godāvarīdvīpāḥ/ uttarakurudvīpapramāṇenottarakurudvīpāḥ/ sūmerupramāṇena sumarevaḥ/ bhūmyavacaradevavimānapramāṇena bhūmyavacaradevavimānāni/ kāmāvacaradevavimānapramāṇena kāmāvacaradevavimānāni/ rūpāvacaradevavimānapramāṇena rūpāvacaradevavimānāni/ tacca mahāpustaṃ trisāhasramahāsāhasralokadhātvāyāmavistarapramāṇaṃ bhavet/ tatkhālu punarmahāpustamekasmin paramāṇurajasi prakṣiptaṃ bhavet/ yathā caikaparamāṇurajasi tanmahāpustaṃ prakṣiptaṃ bhavet tathānyeṣu sarvaparamāṇurajaḥsu tatpramāṇānyeva mahāpustānyabhyantarapraviṣṭāni bhaveyuḥ/ atha kaścideva puruṣa utpadyate paṇḍito nipuṇo vyakto medhāvī tatropagamikayā mīmāṃsayā samanvāgataḥ divyaṃ cāsya cakṣuḥ samantapariśuddhaṃ prabhāsvaraṃ bhavet/ sa divyena cakṣuṣā vyavalokayati/ idaṃ mahāpustamevaṃbhūtamihaiva parītte paramāṇurajasyanitiṣṭhataṃ/ na kasyacidapi sattvasyopakāritbhūtaṃ bhavati/ tasyaivaṃ syāt/ yannvahaṃ mahāvīryabalasthāmnā etatparamāṇurajo bhittvā etanmahāpustaṃ sarvajagadupajīvyaṃ kuryām/ sa mahāvīryabalasthāma saṃjanayitvā sūkṣmeṇa vajreṇa tatparamāṇurajo bhittvā yathābhiprāyaṃ tanmahāpustaṃ sarvajagadupajīvyaṃ kuryāt/ yathā caikasmāt tathāśeṣebhyaḥ paramāṇubhyastathaiva kuryāt/ evameva bho jinaputra tathāgatajñānamapramāṇajñānaṃ sarvasattvopajīvyajñānaṃ sarvasattvacittasaṃtāneṣu sakalamanupraviṣṭam/ sarvāṇi ca tāni sattvacittasaṃtānānyapi tathāgatajñānapramāṇāni/ atha ca punaḥ saṃjñāgrāhavinivaddhā bālā na jānanti na prajānanti nānubhavanti na sākṣātkurvanti tathāgatajñānam/ tatastathāgato'saṅgeṇa tathāgatajñānena sarvadharmadhātusattvabhavanāni vyavalokyācāryasaṃjñī bhavati/ aho bata ime sattvā yathāvat tathāgatajñānaṃ na prajānanti/ tathāgatajñānānupraviṣṭāśca/ yannvahameṣā sattvānāmāryeṇa mārgopadeśena sarvasaṃjñākṛtabandhanāpanayanaṃ kuryā yathā svayamevāryamārgabalādhānena mahatīṃ saṃjñāgranthiṃ vinivartya tathāgatajñānaṃ pratyabhijānīran/ tathāgatasamatāṃ cānuprāpnuyaḥ/ te tathāgatamārgopadeśena sarvasaṃjñākṛtabandhanāni vyapanayanti/ apanīteṣu ca sarvasaṃjñākṛtabandhaneṣu tat tathāgatajñānama pramāṇaṃ bhavati sarvajagadupajīvyamiti/

tatra jinakriyā yugapatsarvatra sarvakālamanābhogenāvikalpato yathāśayeṣu yathāvainayikeṣu sattveṣvakṣūṇamanuguṇaṃ pravartata ityacintyametat sthānam/ yata āha/ saṃkṣepamātrakeṇāvatāraṇārthaṃ sattvānāmapramāṇamapi tathāgatakarma pramāṇato nirdiṣṭam/ api tu kulaputra yattathāgatasya bhūtaṃ tathāgatakarma tadapramāṇamacintyamavijñeyaṃ sarvalokena/ anudāharaṇamakṣaraiḥ/ duḥsaṃpādaṃ parebhyaḥ/ adhiṣṭhitaṃ sarvabuddhakṣetreṣu/ samatānugataṃ sarvabuddhaiḥ/ samatikrāntaṃ sarvābhogakriyābhyaḥ/ nirvikalpamākāśasamatayā/ nirnītākāraṇaṃ dharmadhātukriyayā/ iti vistareṇa yāvadviśuddhavaiḍūryamaṇiduṣṭāntaṃ kṛtvā nirdiśati/ tadanena kulaputra paryāyeṇaivaṃ veditavyamacintyaṃ tathāgatakarma samatānugataṃ ca sarvato'navadyaṃ ca triratnavaṃśanupacchettṛ ca/ yatrācintye tathāgatakarmaṇi pratiṣṭhitastathāgata ākāśasvabhāvatāṃ ca kāyasya na vijahāti sarvabuddhakṣetreṣu ca darśanaṃ dadāti/ anabhilāpyadharmatāṃ ca vāco na vijahāti yathārutavijñaptyā ca sattvebhyo dharmaṃ deśayati/ sarvacittārambaṇavigataśca sarvasattvacittacaritāśayāṃśca prajānātiti/

何等四處偈言

染淨相應處不染而清淨不相捨離法自然無分別此偈明何義真如有雜垢者同一時中有淨有染此處不可思議不可思議者信深因緣法聲聞辟支佛於彼非境界故

是故聖者勝鬘經中佛告勝鬘言天女自性清淨心而有染污難可了知有二法難可了知謂自性清淨心難可了知彼心為煩惱所染亦難了知天女如此二法汝及成就大法菩薩摩訶薩乃能聽受諸餘聲聞辟支佛等唯依佛語信此二法故偈言染淨相應處故及遠離諸垢者真如非本有染後時言清淨此處不可思議是故經言心自性清淨自性清淨心本來清淨如彼心本體如來如是知是故經言如來一念心相應慧得阿耨多羅三藐三菩提故偈言不染而清淨故佛無量功德者謂前際後際於一向染凡夫地中常不捨離真如法身一切諸佛法無異無差別此處不可思議是故經言復次佛子如來智

慧無處不至何以故以於一切眾生界中終無有一眾生身中而不具足如來功德及智慧者但眾生顛倒不知如來智遠離顛倒起一切智無師智無礙智佛子譬如有一極大經卷如一三千大千世界大千世界一切所有無不記錄若與二千世界等者悉記二千世界中事若與小千世界等者悉記小千世界中事四天下等者悉記一切四天下事須彌山王等者悉記須彌山王等事地天宮等者悉記地天宮殿中事欲天宮等者悉記欲天宮殿中事色天宮等者悉記色天宮殿中事若與無色天宮等者悉記一切無色界天宮殿中事彼等三千大千世界極大經卷在一極細小微塵內一切微塵皆亦如是時有一人出興於世智慧聰達具足成就清淨天眼見此經卷在微塵內作如是念云何如此廣大經卷在微塵內而不饒益諸眾生耶我今應當勤作方便破彼微塵出此經卷饒益眾生作是念已爾時彼人即作方便破壞微塵出此經卷饒益眾生佛子如來智慧無相智慧無閡智慧具足在於眾生身中但愚癡眾生顛倒想覆不知不見不生信心爾時如來以無障閡清淨天眼觀察一切諸眾生身既觀察已作如是言奇哉奇哉云何如來具足智慧在於身中而不知見我當方便教彼眾生覺悟聖道悉令永離一切妄想顛倒垢縛令具足見如來智慧在其身內與佛無異如來即時教彼眾生修八聖道捨離一切虛妄顛倒離

顛倒已見如來智與如來等饒益眾生故偈言不相捨離法故及佛所作業者同一時一切處一切時自然無分別隨順眾生心隨順可化眾生根性不錯不謬隨順作佛業此處不可思議是故經言善男子如來為令一切眾生入佛法中故無量如來業作有量說善男子如來所有實作業者於彼一切世間眾生不可量不可數不可思議不可知不可以名字說何以故以難可得與前眾生故以於一切諸佛國土不休息故以一切諸佛悉平等故以過一切諸世間心所作事故以無分別猶如虛空悉平等故以無異無差別法性體故如是等廣說已又說不淨大毘琉璃摩尼寶珠譬喻言善男子汝依此譬喻應知如來業不可思議故平等遍至故一切處不可呵故三世平等故不斷絕三寶種故諸佛如來雖如是住不可思議業中而不捨離虛空法身雖不捨離虛空法身而於眾生隨所應聞名字章句為之說法雖為眾生如是說法而常遠離一切眾生心所念觀何以故以如實知一切眾生諸心行故偈言自然無分別故依此妙法身出生於三寶者

Other English translations[edit]

Listed by date of publication

Obermiller (1931) ^[20]

Because—

(The Absolute as the Germ) is pure, but nevertheless in contact

with the defiling (worldly) elements,

(The Absolute as the Cosmical Body) is on the other hand

quite free from every defilement,

The attributes of the Buddha are essentially identical with the

Absolute as contained even in every ordinary being,

(And the Buddha's acts) are free from effort and (dialectical)

constructions.

Takasaki (1966) ^[21]

Because, [the Germ is] pure but defiled [at one and the same time],

[The Absolute Body is] of no impurity, and yet purified,

[The Qualities are] of inseparable nature [from the Absolute Body], and

[The Acts are] effortless and of no discrimination.

Holmes (1985) ^[22]

Pure yet accompanied by defilement,

completely undefiled I·et to be purified

truly inseparable qualities.

total non-thought and spontaneity.

Holmes (1999) ^[23]

it is pure yet accompanied by defilements,

and completely undefiled yet to be purified,

it has truly inseparable qualities

and is total non-thought and spontaneity.

Fuchs (2000) ^[24]

[The buddha element] is pure and yet has affliction.

[Enlightenment] was not afflicted and yet is purified.

Qualities are totally indivisible [and yet unapparent].

[Activity] is spontaneous and yet without any thought.

Textual sources[edit]

Commentaries on this verse[edit]

Academic notes[edit]

Digital Sanskrit Buddhist Canon Unicode Input
Brunnhölzl, Karl. When the Clouds Part: The Uttaratantra and its Meditative Tradition as a Bridge between Sūtra and Tantra. Boston: Snow Lion Publications, an imprint of Shambhala Publications, 2014.
D45.48, fol. 275b.2–4 (in D45.48, the first sentence reads, "Devī, it is like that" and "pratyekabuddhas" is omitted).
D147, fol. 210b.6–7 (DP no correspondence for lakṣana). The term samāyukta, following the Tibetan translated as "having,"can also mean "encountered," "joined," "prepared," and "ready." Accordingly, this supreme prajñā is a bodhisattva’s insight in the last moment of the tenth bhūmi that is in fact ready to join with or encounter mind’s natural luminosity in a single instant, which is equivalent to realizing buddhahood. This kind of prajñā is discussed in more detail in the seventh topic ("the instantaneous clear realization") of the Abhisamayālaṃkāra (see Brunnhölzl 2011b, 105–8 and 272–76 as well as Brunnhölzl 2012a, 358–60 and 522–24).
VT (fol. 11v7) glosses this as clinging to characteristics" (nimittagraha).
VT (fol. 11v7) glosses this as "naturally" (svarasataḥ).
J "big manuscript" (mahāpusta), VT (fol. 12r1) "piece of cloth, canvas" (paṭaḥ), DP "big silken cloth" (dar yug chen po), C "roll of scripture."
This sentence (yad uta mahācakravāḍapramāṇena mahācakravāḍa ālikhito bhavet /) is missing in J, but is present in MA/MB and DP.
I follow MB tathāśeṣa (confirmed by DP ma lus pa) against J tathānyeṣu.
I follow MA °jñānāpramāṇāni (confirmed by DP tshad med) against J °jñānapramāṇāni.
The compound sarvadharmadhātusattvabhavanāni could also be read as "the states of all sentient beings—[their respective] dharmadhātus" or, with DP chos kyi dbyings sems can gyi gnas thams cad "all states of sentient beings—[their] dharmadhātus."
- 1226. DP "wisdom of the noble ones" ( ’phags pa’i ye shes).
DP "wisdom of the noble ones" ( ’phags pa’i ye shes).
J pratyabhijñā (Tib. so sor mngon par shes pa) can also mean "to remember" and "to come to one’s self" or "recover consciousness,"which is quite fitting here in the sense of (re)awakening to one’s own true nature of being a buddha.
D44.43 (phal po che, vol. ga, chapter 32; *Tathāgatotpattisaṃbhavanirdeśa in the Chinese version), fols. 116b.4–117b.6.
I follow Takasaki’s and Schmithausen’s emendation yathāvaineyikeṣu of J yathāvainayikeṣu.
DP "tathāgata wisdom" (de bzhin gshegs pa’i ye shes).
D147, fol. 215a.3–6.
This phrase (tryadhvānugataṃ) is missing in J, but found in MA/MB, DP, and C.
D147, fols. 215b.7–216a.3.
Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
Takasaki, Jikido. A Study on the Ratnagotravibhāga (Uttaratantra): Being a Treatise on the Tathāgatagarbha Theory of Mahāyāna Buddhism. Serie Orientale Roma 33. Roma: Istituto Italiano per il Medio ed Estremo Oriente (ISMEO), 1966.
Holmes, Ken & Katia. The Changeless Nature. Eskdalemuir, Scotland: Karma Drubgyud Darjay Ling, 1985.
Holmes, Ken & Katia. Maitreya on Buddha Nature. Scotland: Altea Publishing, 1999.
Fuchs, Rosemarie, trans. Buddha Nature: The Mahayana Uttaratantra Shastra. Commentary by Jamgon Kongtrul and explanations by Khenpo Tsultrim Gyamtso. Ithaca, N. Y.: Snow Lion Publications, 2000.

[1] Digital Sanskrit Buddhist Canon Unicode Input

[2] Brunnhölzl, Karl. When the Clouds Part: The Uttaratantra and its Meditative Tradition as a Bridge between Sūtra and Tantra. Boston: Snow Lion Publications, an imprint of Shambhala Publications, 2014.

[3] D45.48, fol. 275b.2–4 (in D45.48, the first sentence reads, "Devī, it is like that" and "pratyekabuddhas" is omitted).

[4] D147, fol. 210b.6–7 (DP no correspondence for lakṣana). The term samāyukta, following the Tibetan translated as "having,"can also mean "encountered," "joined," "prepared," and "ready." Accordingly, this supreme prajñā is a bodhisattva’s insight in the last moment of the tenth bhūmi that is in fact ready to join with or encounter mind’s natural luminosity in a single instant, which is equivalent to realizing buddhahood. This kind of prajñā is discussed in more detail in the seventh topic ("the instantaneous clear realization") of the Abhisamayālaṃkāra (see Brunnhölzl 2011b, 105–8 and 272–76 as well as Brunnhölzl 2012a, 358–60 and 522–24).

[5] VT (fol. 11v7) glosses this as clinging to characteristics" (nimittagraha).

[6] VT (fol. 11v7) glosses this as "naturally" (svarasataḥ).

[7] J "big manuscript" (mahāpusta), VT (fol. 12r1) "piece of cloth, canvas" (paṭaḥ), DP "big silken cloth" (dar yug chen po), C "roll of scripture."

[8] This sentence (yad uta mahācakravāḍapramāṇena mahācakravāḍa ālikhito bhavet /) is missing in J, but is present in MA/MB and DP.

[9] I follow MB tathāśeṣa (confirmed by DP ma lus pa) against J tathānyeṣu.

[10] I follow MA °jñānāpramāṇāni (confirmed by DP tshad med) against J °jñānapramāṇāni.

[11] The compound sarvadharmadhātusattvabhavanāni could also be read as "the states of all sentient beings—[their respective] dharmadhātus" or, with DP chos kyi dbyings sems can gyi gnas thams cad "all states of sentient beings—[their] dharmadhātus."
1226. DP "wisdom of the noble ones" ( ’phags pa’i ye shes).

[12] 1226. DP "wisdom of the noble ones" ( ’phags pa’i ye shes).

[12] DP "wisdom of the noble ones" ( ’phags pa’i ye shes).

[13] J pratyabhijñā (Tib. so sor mngon par shes pa) can also mean "to remember" and "to come to one’s self" or "recover consciousness,"which is quite fitting here in the sense of (re)awakening to one’s own true nature of being a buddha.

[14] D44.43 (phal po che, vol. ga, chapter 32; *Tathāgatotpattisaṃbhavanirdeśa in the Chinese version), fols. 116b.4–117b.6.

[15] I follow Takasaki’s and Schmithausen’s emendation yathāvaineyikeṣu of J yathāvainayikeṣu.

[16] DP "tathāgata wisdom" (de bzhin gshegs pa’i ye shes).

[17] D147, fol. 215a.3–6.

[18] This phrase (tryadhvānugataṃ) is missing in J, but found in MA/MB, DP, and C.

[19] D147, fols. 215b.7–216a.3.

[20] Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.

[21] Takasaki, Jikido. A Study on the Ratnagotravibhāga (Uttaratantra): Being a Treatise on the Tathāgatagarbha Theory of Mahāyāna Buddhism. Serie Orientale Roma 33. Roma: Istituto Italiano per il Medio ed Estremo Oriente (ISMEO), 1966.

[22] Holmes, Ken & Katia. The Changeless Nature. Eskdalemuir, Scotland: Karma Drubgyud Darjay Ling, 1985.

[23] Holmes, Ken & Katia. Maitreya on Buddha Nature. Scotland: Altea Publishing, 1999.

[24] Fuchs, Rosemarie, trans. Buddha Nature: The Mahayana Uttaratantra Shastra. Commentary by Jamgon Kongtrul and explanations by Khenpo Tsultrim Gyamtso. Ithaca, N. Y.: Snow Lion Publications, 2000.

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