Verse I.25

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|VariationOriginal=།དག་དང་ཉོན་མོངས་དང་ལྡན་ཕྱིར།<br>།ཀུན་ནས་ཉོན་མོངས་མེད་དག་ཕྱིར།<br>།རྣམ་པར་དབྱེ་བ་མེད་ཆོས་ཕྱིར།<br>།ལྷུན་གྲུབ་རྣམ་པར་མི་རྟོག་ཕྱིར།
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|VariationOriginal=དག་དང་ཉོན་མོངས་དང་ལྡན་ཕྱིར། །<br>ཀུན་ནས་ཉོན་མོངས་མེད་དག་ཕྱིར། །<br>རྣམ་པར་དབྱེ་བ་མེད་ཆོས་ཕྱིར། །<br>ལྷུན་གྲུབ་རྣམ་པར་མི་རྟོག་ཕྱིར། །
 
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2380993 Dege, PHI, 111]
 
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2380993 Dege, PHI, 111]
 
|VariationTrans=Since it is pure and yet associated with afflictions,<br>Since it is not afflicted and yet becomes pure,<br>Since its qualities are inseparable,<br>And since its activity is effortless and nonconceptual.
 
|VariationTrans=Since it is pure and yet associated with afflictions,<br>Since it is not afflicted and yet becomes pure,<br>Since its qualities are inseparable,<br>And since its activity is effortless and nonconceptual.
 
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 352. <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>
 
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 352. <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>
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}}{{VerseVariation
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|VariationLanguage=Chinese
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|VariationOriginal=染淨相應處 不染而清淨<br>
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不相捨離法 自然無分別
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|VariationOriginalSource=http://cbetaonline.dila.edu.tw/en/T31n1611_p0827a11
 
}}
 
}}
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|EnglishCommentary=For which four [reasons are they inconceivable]?
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::'''Since it is pure and yet associated with afflictions''',
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::'''Since it is not afflicted and yet becomes pure''',
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::'''Since its qualities are inseparable,'''
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::'''And since [its activity] is effortless and nonconceptual'''. I.25
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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:
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<blockquote>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.<ref>D45.48, fol. 275b.2–4 (in D45.48, the first sentence reads, "Devī, it is like that" and "pratyekabuddhas" is omitted).</ref></blockquote>
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Now, the point that suchness without stains is originally not afflicted by stains [but] becomes pure later is [also] inconceivable. Therefore, [the ''Dhāraṇīśvararājasūtra''] says:
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<blockquote>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."<ref>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).</ref></blockquote>
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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:
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<blockquote>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,<ref>VT (fol. 11v7) glosses this as clinging to characteristics" (''nimittagraha'').</ref> 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.<ref> VT (fol. 11v7) glosses this as "naturally" (''svarasataḥ'').</ref>
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<br><br>O son of the victor, it is as follows. Suppose there were a big canvas<ref>J "big manuscript" (''mahāpusta''), VT (fol. 12r1) "piece of cloth, canvas" (''paṭaḥ''), DP "big silken cloth" (''dar yug chen po''), C "roll of scripture."</ref> 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.<ref>This sentence (''yad uta mahācakravāḍapramāṇena mahācakravāḍa ālikhito bhavet'' /) is missing in J, but is present in MA/MB and DP.</ref> 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.<ref>I follow MB ''tathāśeṣa'' (confirmed by DP ma lus pa) against J ''tathānyeṣu''. </ref><br>
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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.<br>
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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<ref>I follow MA °''jñānāpramāṇāni'' (confirmed by DP ''tshad med'') against J °''jñānapramāṇāni''. </ref> 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<ref>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."
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*1226. DP "wisdom of the noble ones" ('' ’phags pa’i ye shes''). </ref> 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<ref>DP "wisdom of the noble ones" ('' ’phags pa’i ye shes''). </ref> and then recognize<ref>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. </ref> that tathāgata wisdom [in themselves] and attain equality with the Tathāgata."<br> [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.<ref>D44.43 (phal po che, vol. ga, chapter 32; *''Tathāgatotpattisaṃbhavanirdeśa'' in the Chinese version), fols. 116b.4–117b.6. </ref> </blockquote>
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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.<ref>I follow Takasaki’s and Schmithausen’s emendation ''yathāvaineyikeṣu'' of J ''yathāvainayikeṣu''. </ref> This point is inconceivable. Therefore, [the ''Dhāraṇīśvararājasūtra''] says:
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<blockquote>Though tathāgata activity<ref>DP "tathāgata wisdom" (''de bzhin gshegs pa’i ye shes''). </ref> 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.<ref>D147, fol. 215a.3–6. </ref></blockquote>
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After [the sūtra’s] having given the example of the pure beryl, [tathāgata activity] is taught in detail as follows:
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<blockquote>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,<ref>This phrase (''tryadhvānugataṃ'') is missing in J, but found in MA/MB, DP, and C. </ref> 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.<ref>D147, fols. 215b.7–216a.3. </ref> {P90a}</blockquote>
 
|OtherTranslations=<center>'''''Listed by date of publication'''''</center>
 
|OtherTranslations=<center>'''''Listed by date of publication'''''</center>
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<h6>Obermiller (1931) <ref>Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.</ref></h6>
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:Because—
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:(The Absolute as the Germ) is pure, but nevertheless in contact
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::with the defiling (worldly) elements,
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:(The Absolute as the Cosmical Body) is on the other hand
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::quite free from every defilement,
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:The attributes of the Buddha are essentially identical with the
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::Absolute as contained even in every ordinary being,
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:(And the Buddha's acts) are free from effort and (dialectical)
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::constructions.
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<h6>Takasaki (1966) <ref>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.</ref></h6>
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:Because, [the Germ is] pure but defiled [at one and the same time],
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:[The Absolute Body is] of no impurity, and yet purified,
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:[The Qualities are] of inseparable nature [from the Absolute Body], and
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:[The Acts are] effortless and of no discrimination.
  
 
<h6>Holmes (1985) <ref>Holmes, Ken & Katia. The Changeless Nature. Eskdalemuir, Scotland: Karma Drubgyud Darjay Ling, 1985.</ref></h6>
 
<h6>Holmes (1985) <ref>Holmes, Ken & Katia. The Changeless Nature. Eskdalemuir, Scotland: Karma Drubgyud Darjay Ling, 1985.</ref></h6>
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:truly inseparable qualities.
 
:truly inseparable qualities.
 
:total non-thought and spontaneity.  
 
:total non-thought and spontaneity.  
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<h6>Holmes (1999) <ref>Holmes, Ken & Katia. Maitreya on Buddha Nature. Scotland: Altea Publishing, 1999.</ref></h6>
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:it is pure yet accompanied by defilements,
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:and completely undefiled yet to be purified,
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:it has truly inseparable qualities
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:and is total non-thought and spontaneity.
  
 
<h6>Fuchs (2000) <ref>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.</ref></h6>
 
<h6>Fuchs (2000) <ref>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.</ref></h6>

Latest revision as of 13:05, 18 August 2020

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

Tibetan
English
Sanskrit
Chinese

Full Tibetan Commentary
Full English Commentary
Full Sanskrit Commentary
Full Chinese Commentary

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]

  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. 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.

kleśa - Often referred to as poisons, these are a class of disturbing or disruptive emotional states that when aroused negatively affect or taint the mind. Skt. क्लेश Tib. ཉོན་མོངས་ Ch. 煩惱

tathatā - Suchness itself, absolute reality, or thusness, as in the ultimate state of being of phenomena. Skt. तथता Tib. དེ་བཞིན་ཉིད་

prajñā - One of the key terms for wisdom or knowledge, most often having the sense of insight, transcendent knowledge, or perhaps gnosis. In some contexts it can also refer to cognition or intellectual understanding. Skt. प्रज्ञा Tib. ཤེས་རབ་ Ch. 般若

dhātu - A fundamental component or essential constituent. Skt. धातु Tib. ཁམས་ Ch. 界

dharmadhātu - The fundamental expanse from which all phenomena emerge. Skt. धर्मधातु Tib. ཆོས་དབྱིངས་ Ch. 法界

sūtra - Sūtras mainly refer to the discourses delivered by the Buddha and his disciples, and the Sūtra corpus is one of the three main sets of teachings which form the Buddhist canon. Skt. सूत्र Tib. མདོ། Ch. 佛经

tathatā - Suchness itself, absolute reality, or thusness, as in the ultimate state of being of phenomena. Skt. तथता Tib. དེ་བཞིན་ཉིད་

āvaraṇa - Literally, that which obscures or conceals. Often listed as a set of two obscurations (sgrib gnyis): the afflictive emotional obscurations (Skt. kleśāvaraṇa, Tib. nyon mongs pa'i sgrib pa) and the cognitive obscurations (Skt. jñeyāvaraṇa, Tib. shes bya'i sgrib pa). By removing the first, one becomes free of suffering, and by removing the second, one becomes omniscient. Skt. आवरण Tib. སྒྲིབ་པ་

Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt. बोधिसत्त्व Tib. བྱང་ཆུབ་སེམས་དཔའ། Ch. 菩薩

bhūmi - A plateau of spiritual development. Skt. भूमि Tib. ས་

prabhāsvaratā - In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas. Skt. प्रभास्वर Tib. འོད་གསལ་ Ch. 光明

Uttaratantra - The Ultimate Continuum, or Gyü Lama, is often used as a short title in the Tibetan tradition for the key source text of buddha-nature teachings called the Ratnagotravibhāga of Maitreya/Asaṅga, also known as the Mahāyānottaratantraśāstra. Skt. उत्तरतन्त्र Tib. རྒྱུད་བླ་མ་ Ch. 寶性論

These are the root verses of the Uttaratantra attributed to Maitreya by the Tibetan tradition.

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