Verse II.39

{{Verse
|OriginalLanguage=Sanskrit
|VerseNumber=II.39
|MasterNumber=206
|Variations={{VerseVariation
|VariationLanguage=Sanskrit
|VariationOriginal=अमेयगङ्गासिकतातिवृत्तै-<br>र्गुणैरचिन्त्यैरसमैरुपेतः<br>सवासनोन्मूलितसर्वदोष-<br>स्तथागतानाममलः स धातुः
|VariationOriginalSource=E. H. Johnston as input by the University of the West.<ref>[http://www.dsbcproject.org/canon-text/content/575/2691 Digital Sanskrit Buddhist Canon Unicode Input]</ref>
|VariationTrans=ameyagaṅgāsikatātivṛttair-<br>guṇairacintyairasamairupetaḥ<br>savāsanonmūlitasarvadoṣa-<br>stathāgatānāmamalaḥ sa dhātuḥ
|VariationTransSource=E. H. Johnston as input by the University of the West.<ref>[http://www.dsbcproject.org/canon-text/content/335/1382 Digital Sanskrit Buddhist Canon Unicode Input]</ref>
}}{{VerseVariation
|VariationLanguage=Tibetan
|VariationOriginal=།གཞལ་མེད་གང་གཱའི་བྱེ་མ་ལས་འདས་པ།<br>།བསམ་མེད་མཉམ་མེད་ཡོན་ཏན་རྣམས་དང་ལྡན།<br>།དེ་བཞིན་གཤེགས་པའི་དྲི་མེད་དབྱིངས་དེ་ནི།<br>།བག་ཆགས་བཅས་པའི་ཉེས་པ་རྣམ་སྤངས་པའོ།
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916183 Dege, PHI, 127]
|VariationTrans=It is the stainless basic element of the tathāgatas,<br>Which is endowed with qualities that are immeasurable, inconceivable,<br>Unequaled, and far surpass the sand grains in the river Gaṅgā [in number]<br>And which has eradicated all flaws including their latent tendencies.
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 423 <ref>[[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.</ref>
}}
|EnglishCommentary=(6) Now, this tathāgatahood manifests<ref>I follow MA °''vṛtty api'' against J °''vṛttyāpi''.</ref> 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<ref>I follow MB tatreme (confirmed by DP ''tshigs su bcad pa ’di bzhi'') against J ''tatra''.</ref> on the distinction of the [three] buddhakāyas, which refer to the topic of '''manifestation'''.

::'''Without beginning, middle, and end, undifferentiable''', 
::'''Nondual,<ref>VT (fol. 14r7) glosses this as "free from the two extremes."</ref> freed<ref>I follow MB °''viyuktaṃ'' (confirmed by DP ''bral'') against J ''vimuktaṃ''.</ref> in three ways,<ref>VT (fol. 14r7) glosses "in three ways" as "afflictive obscurations, cognitive obscurations, and obscurations of meditative equipoise."</ref> stainless, and nonconceptual—'''
::'''This is the nature of the dharmadhātu, which is seen'''
::'''In meditative equipoise by yogins who strive for it'''.<ref>DP ''de rtogs pa''.</ref> II.38

::'''It is the stainless basic element<ref>I follow J ''amalaḥ sa dhātuḥ'', based on DP ''dri med dbyings de''. MB ''amalo ’sau'' (which is unmetrical) should, according to VT (fol. 14r7), read ''amalaś cāsau āśraya''. VT glosses this as "the stainless basis that is the dharmakāya" (''amalāśrayo dharmakāyaḥ''). </ref> 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''',<ref>VT (fol. 14v1) glosses "in the form of various light rays of the genuine dharma" as "the spoken teachings" (''deśanoktā''). </ref>
::'''It makes efforts in accomplishing the goal of liberating beings''',<ref>Skt. ''jagadvimokṣārthasamāhṛtodyamaḥ'' (confirmed by DP '' ’gro ba’i rnam grol don grub la brtson pa''). C has here "it accomplishes the liberation of beings without ever resting,"which seems to correspond to "by way of the welfare of sentient beings being uninterrupted" and "uninterrupted activity"in the commentarial verses II.49d and II.51ab below. Therefore, Schmithausen suggests *''jagadvimokṣārtha-sadā-(a)ratodyamaḥ'' or *°''ārtham anāratodyamaḥ'' for II.40b.</ref>
::''' In its actions resembling the precious king of wish-fulfilling jewels''' 
::'''[In assuming] various appearances but not having their nature'''.<ref>Against MB and DP, Schmithausen gives preference to C and suggests ''vicitrabhāso'' for ''vicitrabhāvo'' because II.51c has ''atatsvabhāvākhyāne''. However, ''bhāva'' can also mean "appearance" and the contrast ''bhāva/niḥsvabhāva'' is rather common in mahāyāna texts.</ref> 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.'''<ref>VT (fol. 14v1) says that II.40 describes the sambhogakāya and II.41 the nirmāṇakāya.</ref> II.41
}}