Difference between revisions of "སྙིང་པོའི་ཆོས་མཛོད།"

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སྙིང་པོའི་ཆོས་མཛོད།

དྲ་ངོས་འདིར་བོད་སྐད་དུ་ཡོད་པའི་གཞི་ཁམས་བདེ་གཤེགས་སྙིང་པོ་བསྟན་པའི་ མདོ་རྒྱུད།
བསྟན་བཅོས། གསུང་ཆོས་བཅས་ཀྱི་དཔེ་ཆ། དཔེ་དེབ། གློག་བརྙན།
སྒྲ་བཟུང་སོགས་བཞུགས།

དབྱིན་སྐད་དང་ཕར་ན་སིའི་སྐད་དུ་ཡོད་པ་རྣམས་གཟིགས་འདོད་ན་འདིར་གཟིགས་རོགས།

ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་རྩ་བ།

I.28

རྫོགས་སངས་སྐུ་ནི་འཕྲོ་ཕྱིར་དང་། །
དེ་བཞིན་ཉིད་དབྱེར་མེད་ཕྱིར་དང་། །
རིགས་ཡོད་ཕྱིར་ན་ལུས་ཅན་ཀུན། །
རྟག་ཏུ་སངས་རྒྱས་སྙིང་པོ་ཅན། །

Since the perfect buddhakaya radiates,
Since suchness is undifferentiable,
And because of the disposition,
All beings always possess the buddha heart.

French

संबुद्धकायस्फरणात् तथताव्यतिभेदतः
गोत्रतश्च सदा सर्वे बुद्धगर्भाः शरीरिणः

佛法身遍滿真如無差別
皆實有佛性是故說常有

(The Chinese translation collapses verses I:27 and I:28 into one verse. See Takasaki, page 197 note #2, for his speculation on this verse in the various languages.)

Verse page

Select a language to view commentary on this verse.

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, 2015: pp. 331-460.

Now, with regard to suchness with stains, it is said that "all sentient beings possess the tathāgata heart."^[1] {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].^[2] 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."^[3] {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^[4] [in these beings].^[5] These three topical points will be taught [in detail] below [through nine examples] according to the Tathāgatagarbhasūtra.^[6] 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].^[7] It is based on this that I shall discuss it [now, beginning with] a synopsis.^[8]

The wordings identical or similar to the phrase "all sentient beings possess the tathāgata heart" (also found in the text below right after I.133) or "all sentient beings always possess the tathāgata heart" (see the text below right after I.28) in RGVV occur several times in the Tathāgatagarbhasūtra. As RGVV says just below in the text (following I.28), it is precisely according to that sūtra that the three meanings of this phrase will be explained.
In the Tibetan editions of the Uttaratantra, this verse follows I.28, and some editions omit it altogether. JKC (50) notes this fact and says that it does belong to the text since Dölpopa, Karma Könshön (a student of the Third Karmapa), Rongtön, Gö Lotsāwa, and others quote and comment on it extensively.
DP and C reverse the order of verses I.27–28 and insert this sentence between them. For the sake of conforming with the pattern of the respective initial two verses on each one of the three jewels in the text above and the following topics below, Takasaki suggests to insert "What is taught by this?" (anena kiṃ darśitam /) between these two verses.
This follows Schmithausen’s suggestion of sadbhāvārthena for saṃbhāvārthena. Schmithausen points out that the virtually identical term gotrasadbhāvārtham appears in the text below (J72.8; see the comments on I.149ff.).
There are many volumes in Tibet as well as by Japanese and Western scholars on how Uttaratantra I.28 in general and its compound buddhagarbhāḥ in particular can be interpreted, so I will highlight just a few points here. As for the somewhat differing Sanskrit and Tibetan versions, spharaṇa in I.28a literally means "quivering," "throbbing," "vibrating," or "penetrating" (the Tibetan here is ’phro ba but khyab pa in the text below in the comments on I.146). Also, Uttaratantra II.13, II.93, and IV.61 use spharaṇa in connection with light rays, and the version of I.28a in Ratnākaraśānti’s Sūtrasamuccayabhāṣya (D3935, fol. 297a.1) says "the illuminating dharmadhātu radiates" (chos dbyings snang byed ’od ’byung). SM 8b "since the welfare of sentient beings depends on the victor,"which is a reformulation of Uttaratantra I.27a and I.28a, suggests an interaction between the dharmakāya of a buddha and the buddha natures of sentient beings. In this vein, an interlinear gloss on verse 11 explicitly relates the twofold dharmakāya—"the utterly stainless dharmadhātu and its natural outflow (teaching the principles of profundity and diversity)"in Uttaratantra I.145 (explained by RGVV as "consisting of the arising of [individually] corresponding [forms of] cognizance in other sentient beings to be guided")—to "the perfect buddhakāya radiates."Compare also the even more explicit explanation on such an interaction between the dharmakāya of a buddha and the tathāgata hearts of beings in CMW on I.28a (473), which says the following. In order to purify the basic element of sentient beings, with the dharmakāya functioning as the support, the sambhogakāya and the nirmāṇakāya perform the welfare of beings through pervading pure and impure retinues, respectively. Therefore, the basis to be purified—the tathāgata heart—exists in all sentient beings. For, if this basis to be purified did not exist in them, their being pervaded by the activity of the three kāyas would be pointless. CMW (480) also says that even those with wrong craving thrive through virtue (the cause for meeting a buddha in the future) because they have the naturally pure disposition. Without this naturally pure disposition, they would not thrive through the light rays of the wisdom of the tathāgatas and virtue. Similarly, YDC (374) answers some objections to enlightened activity by explaining it as the interaction between the dharmakāya of a buddha and the basic element of sentient beings: "‘There is no object for the enlightened activity of awakening to engage because sentient beings are by nature afflicted, similar to the activity of digging for gold’s not engaging anything if there is no gold.’ This is not true—since awakening exists in sentient beings too without any difference, it is that in which enlightened activity engages. ‘But if awakening exists in them without difference, enlightened activity does not need to engage it.’ Since it is obscured by adventitious afflictions, just as the sky is by clouds, these must be dispelled. ‘Enlightened activity does not have the power to do so.’ It does have that power because it entails great compassion." In addition, compare Padma Karpo’s explanation of I.28a in appendix 1. See also Ruegg (1969, 273) and Ruegg (1973, 97), who translates spharaṇa in I.28a as "irradiation." For these reasons, I chose "radiating"for spharaṇa since that English word covers both the meaning of "penetrating" and the sense of the tathāgata heart’s being vibrant with the energy of its natural luminosity (see the example below in this note of violins vibrating). As for vyatibheda in I.28b, rendered as "undifferentiable"above in the text (which corresponds more to Tib. dbyer med), it literally means "pervading." In the Tibetan, I.28c says "because the disposition exists (yod)," and I.28d ends in can, which literally means "to possess." However, can is also a common way to indicate a bahuvrīhi compound in Tibetan translations from Sanskrit, as is the case here. The two most basic renderings of the Sanskrit of the fourth line with its compound buddhagarbhāḥ are "all beings are always such that they contain a buddha/have a buddha as their core." Interestingly, in the early Tibetan translations, this line ended in yin ("are"), which was only replaced by can at a rather late point. The most obvious reason for this is to avoid the reading "all beings are the buddha heart,"which is immediately suggested to readers of Tibetan unfamiliar with the underlying Sanskrit. Though I use the word "possess" in I.28d, it is not meant in the sense of sentient beings’ actually owning buddha nature. Nevertheless, especially some later Tibetan (and Western) commentators greatly emphasize that beings actually possess the buddha heart or even full-fledged buddhahood. This is denied at length by the Eighth Karmapa’s commentary on the Abhisamayālaṃkāra (see Brunnhölzl 2010, 438–43). It is also contradicted by Uttaratantra I.27, which explicitly says that the disposition is not the actual buddhahood or dharmakāya—the fruition—but a case of labeling the cause with the name of its result. So, one way to look at these two verses is in terms of cause, fruition, and their fundamental equality. In this way, the disposition is the cause for the fruition of the buddhakāya, with suchness indicating that this "cause" is not different from the result (the nature of the mind being always the same in sentient beings and buddhas, or, throughout ground, path, and fruition). This is underlined by Uttaratantra I.142ab:

Its nature is buddhakāya,
Suchness, and the disposition.

As the Eighth Karmapa demonstrates in detail, it is impossible to establish verses I.27– 28 as strict logical proofs for buddha nature’s actually existing in all beings or their possessing it (these verses may only serve as indications or metaphors from the perspective of convenient parlance). This is also highlighted by the fact that in the Tibetan tradition, buddha nature is typically considered as a "very hidden phenomenon," which by definition does not lie within the reach of inferential valid cognition, but can be approached only through valid Buddhist scriptures. For a selection of Indian and Tibetan that offer more affirmative explanations of the three "proofs"in Uttaratantra I.27–28, see appendix 1.

Without going into further details, I would like to present another more path-oriented example that adds to the perspective on the three "proofs,"especially "the buddhakāya radiating." As we saw, the first lines in the three verses I.27, I.28, and I.142 of the Uttaratantra equate buddhakāya, buddha wisdom, and dharmakāya, respectively, clearly indicating that the dharmakāya is not just mere emptiness but—as buddha wisdom—it actively engages and communicates with sentient beings. This is also clearly suggested by Uttaratantra I.145, which describes the dharmakāya as twofold: (a) the completely unstained dharmadhātu and (b) its natural outflow that consists of the teachings of the principles of profundity and diversity—which is used by SM as a gloss of the first line of I.28. RGVV explains that the dharmakāya of buddhas consists not only of (a), which is the dharma that represents the sphere of nonconceptual wisdom and is to be personally experienced by these buddhas. The natural outflow of the pure dharmadhātu (b), which is the cause for attaining (a), consists of the arising of individually corresponding forms of cognizance in the beings to be guided, which is the dharma that is the teaching. This fits with the explanation of line I.28a in the Eighth Karmapa’s Lamp (14–15): "At the point when the wisdom of realization—the awareness that exists primordially as not being different from the sugata heart as the expanse—rises from the expanse that is the profound matrix of the sugata heart, all seeds of obscuration are relinquished. The self-awareness of this wisdom of realization is accomplished through the wisdom of the fundamental change of [having gathered] immeasurable accumulations [of merit and wisdom]. You may wonder, ‘How is it accomplished?’ The cognition that frees from stains [and exists] in the cognizance of sentient beings that is associated with obscurations is blessed by the inconceivable power of the wisdom [of a buddha]. In addition, there [also] exists the element of wisdom in the element that is the cognition [of sentient beings] free from stains. It is by virtue of the power of both [the cognition that frees from stains and is blessed by buddha wisdom and the intrinsic wisdom of sentient beings] that their cognizance fundamentally changes into being without stains, and thus the wisdom of realization becomes of one taste with the dharmakāya."Later, the Lamp (30–31) says: "That certain [beings] to be guided see these miracles of the body, speech, and mind of the [buddhas] is by virtue of the power of both the tathāgatas’ compassion of blessing, emanating, and transforming adventitious seeming [reality] through their having gained mastery over powerful ultimate reality and the tathāgata hearts of those to be guided, whose mind streams are endowed with the tathāgata heart. [Through this,] even ordinary beings are able to realize the miracles of the bhagavāns, the indestructible vajra points." In addition, as mentioned above, the Sanskrit term spharaṇa for "radiates"literally means "vibrates." So, as far as the "awakening"of buddha nature in sentient beings is concerned, one may think of both buddhas and sentient beings as violins, with the "buddha violins"being in perfect tune and playing loudly, clearly, and all the time (teaching the dharma in various ways), while the strings of the "sentient being violins"are covered by a very light cloth. In that situation, the strings of the latter violins will not resound when the former play, but all the strings with the same tuning will at least start to vibrate, even if they are covered by such a light cloth. The less they are covered and the louder the strings of the "buddha violins"play, the stronger they will vibrate, so that the cloth starts moving and gradually slips off the strings, resulting in the strings of the "sentient being violins"gradually resounding louder and clearer too. Likewise, on the path, the more the qualities of buddha nature in beings are stimulated and thus "shake off,"so to speak, their adventitious obscurations, the more these qualities manifest fully. In brief, the first line of Uttaratantra I.28 refers to the "buddha violins"vibrating and the third line to the "sentient being violins." The fact that the former can actually make the latter vibrate too is shown by the second line, which states (in effect) that their "strings"are indeed of the same nature. For further discussions of Uttaratantra I.27–28, see appendix 1 as well as Ruegg 1969, 272–86, Mipham Rinpoche’s Lamp of Certainty (Pettit 1999, 384–87), and Kano 2006.
RGVV provides an explanation of I.27–28 in the context of matching the nine examples for buddha nature with its threefold nature of dharmakāya, suchness, and the disposition (see I.143–52).
DP have this sentence in a slightly different form ("This topic in all its aspects should be explained through the sense in which it is invariably taught in all the words [of the Buddha]") immediately after verse I.27 and preceding the above sentence "That is, [he spoke of this] in the sense . . ." As for "the sense in which it is invariably taught in all the words [of the Buddha],"it seems difficult to ascertain that buddha nature is always explained by way of the following ten topics in the scriptures. However, as mentioned in the introduction, the first six seem to be a rather common template, at least in Yogācāra texts, in particular in their descriptions of ultimate reality, and RGVV (J40) says at the end of the sixth topic that the remaining four topics are simply extensions of the sixth one. GC (330) also states that this template of six topics is found in many texts besides the Uttaratantra (such as the Abhidharmasamuccaya) and explains that the first topic "nature" is the main point to be understood, while the remaining five topics represent the means to understand this first topic. In addition, the Uttaratantra also uses the very same six topics in its second chapter to describe awakening, with the seventh and eighth topics in this chapter being again extensions of the sixth one.
Due to the above-mentioned differences in PD, the section after "By virtue of which purport is that [said]?"reads: "I.28. In brief, it is in a threefold sense that the Bhagavān spoke of ‘all sentient beings always possessing the tathāgata heart.’ I.27. This topic in all its aspects should be explained through 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 [here]. 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 undifferentiated [from the suchness of beings], and in the sense that the tathāgata disposition exists [in these beings]. These three topical points will be taught [in detail] below according to the Tathāgatagarbhasūtra. [Here, I begin with] a synopsis."GC (263.6–7 and 22–25) reads: "I.27. This topic in all its aspects is pointed out through 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 first. I.28. In brief, it is in a threefold sense that the Bhagavān spoke of ‘all sentient beings always possessing the tathāgata heart.’ 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 undifferentiated [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 according to the Tathāgatagarbhasūtra. [Here, I begin with] a synopsis."

Asaṅga (thogs med). Mahāyānottaratantraśāstravyākhyā, (theg pa chen po rgyud bla ma'i bstan bcos rnam par bshad pa). Translated by Sajjana and rngog blo ldan shes rab. In Derge Tengyur (sde dge bstan 'gyur), (D 4025) sems tsam, phi 74b1-129a7, Vol. 123 pp. 148-257.

BDRC

།དེ་ལ་དྲི་མ་དང་བཅས་པའི་དེ་བཞིན་ཉིད་ཀྱི་དབང་དུ་མཛད་ནས་སེམས་ཅན་ཐམས་ཅད་ནི་དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་ཅན་ནོ་ཞེས་གསུངས་པ་གང་ཡིན་པ་དེ་དོན་གང་གི་ཡིན་ཞེ་ན། རྫོགས་སངས་སྐུ་ནི་འཕྲོ་ཕྱིར་དང་། །དེ་བཞིན་ཉིད་དབྱེར་མེད་ཕྱིར་དང་། །རིགས་ཡོད་ཕྱིར་ན་ལུས་ཅན་ཀུན། །རྟག་ཏུ་སངས་རྒྱས་སྙིང་པོ་ཅན། །མདོར་བསྡུ་ན་དོན་རྣམ་པ་གསུམ་གྱིས་སེམས་ཅན་ཐམས་ཅད་ནི་རྟག་ཏུ་དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་ཅན་ནོ་ཞེས་བཅོམ་ལྡན་འདས་ཀྱིས་གསུངས་ཏེ། སངས་རྒྱས་ཡེ་ཤེས་སེམས་ཅན་ཚོགས་ཞུགས་ཕྱིར། །རང་བཞིན་དྲི་མེད་དེ་ནི་གཉིས་མེད་དེ། །སངས་རྒྱས་རིགས་ལ་དེ་འབྲས་ཉེར་བརྟགས་ཕྱིར། །འགྲོ་ཀུན་སངས་རྒྱས་སྙིང་པོ་ཅན་དུ་གསུངས། །དོན་དེ་རྣམ་པ་ཐམས་ཅད་དོན་གང་གིས་གསུང་རབ་ཐམས་ཅད་དུ་ཁྱད་པར་མེད་པར་བསྟན་པར་འགྱུར་བ་དེའི་དབང་དུ་བྱས་ཏེ་བཤད་པར་

བྱའོ། །འདི་ལྟ་སྟེ། སེམས་ཅན་ཐམས་ཅད་ལ་དེ་བཞིན་གཤེགས་པའི་ཆོས་ཀྱི་སྐུས་འཕྲོ་བའི་དོན་དང་། དེ་བཞིན་གཤེགས་པའི་དེ་བཞིན་ཉིད་རྣམ་པར་དབྱེར་མེད་པའི་དོན་དང་། དེ་བཞིན་གཤེགས་པའི་རིགས་ཡོད་པའི་དོན་གྱིས་སོ། །དོན་གྱི་གནས་གསུམ་པོ་འདི་དག་ཀྱང་དེ་བཞིན་གཤེགས་པའི་སྙིང་པོའི་མདོའི་རྗེས་སུ་འབྲངས་ཏེ་འོག་ནས་སྟོན་པར་འགྱུར་རོ།

Johnston, E. H. and Chowdhury, T. The Ratnagotravibhāga Mahāyānanottaratantraśāstra. Patna: Bihar Research Society, 1950. Digital input provided by the Digital Sanskrit Buddhist Canon Project, Miroj Shakya proof reader. University of the West, 2007.

tatra samalāṃ tathatāmadhikṛtya yaduktaṃ sarvasattvāstathāgatagarbhā iti tat kenārthena/

buddhajñānāntargamāt sattvarāśe-

stannairmalyasyādvayatvāt prakṛtyā/

bauddhe gotre tatphalasyopacārā-

duktāḥ sarve dehino buddhagarbhāḥ//27//

saṃbuddhakāyaspharaṇāt tathatāvyatibhedataḥ/

gotrataśca sadā sarve buddhagarbhāḥ śarīriṇaḥ//28//

samāsatastrividhenārthena sadā sarvasattvāstathāgatagarbhā ityuktaṃ bhagavatā/ yaduta sarvasattveṣu tathāgatadharmakāyaparispharaṇārthena tathāgatatathatāvyatibhedārthena tathāgatagotrasaṃbhavārthena ca/ eṣāṃ punastrayāṇāmarthapadānāmutaratra tathāgatagarbhasūtrānusāreṇa nirdeśo bhaviṣyati/ pūrvataraṃ tu yenārthena sarvatrāviśeṣeṇa pravacane sarvākāraṃ tadarthasūcanaṃ bhavati tadapyādhikṛtya nirdekṣyāmi/

Unknown (credited in East Asian Buddhist traditions to Jianyi 堅意, or *Sāramati). Ratnagotravibhāga (Jiu jing yi cheng bao xing lun). Translated by Ratnamati (Lenamoti 勒那摩提). Taishō no. 1611. CBETA, SAT.

論曰自此已後餘殘論偈次第依彼四句廣差別說應知此以何義向前偈言

真如有雜垢及遠離諸垢佛無量功德及佛所作業如是妙境界是諸佛所知依此妙法身出生於三寶此偈示現何義如向所說一切眾生有如來藏彼依何義故如是說偈言

佛法身遍滿真如無差別皆實有佛性是故說常有

此偈明何義有三種義是故如來說一切時一切眾生有如來藏何等為三一者如來法身遍在一切諸眾生身偈言佛法身遍滿故二者如來真如無差別偈言真如無差別故三者一切眾生皆悉實有真如佛性偈言皆實有佛性故此三句義自此下論依如來藏修多羅我後時說應知如偈本言

一切眾生界不離諸佛智以彼淨無垢性體不二故依一切諸佛平等法性身知一切眾生皆有如來藏

ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མ་ཡོངས་རྫོགས་འདིར་གཟིགས།

མདོ་རྒྱུད།

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རིག་པ་རང་ཤར་ཆེན་པོའི་རྒྱུད།

རྒྱུད་འདི་ནི། གསང་རྙིང་མའི་རྒྱུད་བཅུ་བདུན་གྱི་ཡ་གྱལ་ཞིག་སྟེ། དེ་ཡང་རྫོགས་ཆེན་གྱི་རྒྱུད་ཕྱི་སེམས་སྡེ། ནང་ཀློང་སྡེ།་གསང་བ་མན་ངག་གི་སྡེ་གསུམ་ལས། མན་ངག་གི་སྡེ་དང་། དེ་ལ་ཕྱི་སྐོར། ནང་སྐོར། གསང་སྐོར། ཡང་གསང་བླ་མེད་ཀྱི་སྐོར་བཞི་ཡོད་པ་ལས་ཡང་གསང་བླ་མེད་ཀྱི་སྐོར་སྙིང་ཐིག་གི་ཡ་གྱལ་ཞིག་སྟེ། དེ་ཡང་དུས་རབས་བརྒྱད་པའི་ནང་པཎ་ཆེན་བི་མ་ལ་མི་ཏྲ་ནས་བརྒྱུད་པར་གྲགས་ཀྱང་། དེང་དུས་ཀྱི་མཁས་པས་ཕྱིས་ཀྱི་བོད་ཀྱི་རྩོམ་ཆོས་སུ་འདོད་པ་ཡིན། འདིའི་བསྟན་དོན་དུ་རིག་པ་དང་། འོད་གསལ། དེ་བཞིན་དུ་ལུས་ཀྱི་འབྱུང་བའི་ཐིམ་རིམ་སོགས་བཀོད་ཡོད་པ་ཡིན།

RKTSG 51;Dzogchen;de bzhin gshegs pa thams kyi ting nge 'dzin yongs su bshad pa / ye shes 'dus pa'i mdo / theg pa chen po / gsang ba bla na med pa'i rgyud / chos thams cad kyi 'byung gnas / sangs rgyas thams cad kyi dgongs pa / gsang sngags gcig pa'i ye shes / rdzogs pa chen po'i don gsal bar byed pa'i rgyud / rig pa rang shar chen po'i rgyud;དེ་བཞིན་གཤེགས་པ་ཐམས་ཀྱི་ཏིང་ངེ་འཛིན་ཡོངས་སུ་བཤད་པ་།་ཡེ་ཤེས་འདུས་པའི་མདོ་།་ཐེག་པ་ཆེན་པོ་།་གསང་བ་བླ་ན་མེད་པའི་རྒྱུད་།་ཆོས་ཐམས་ཅད་ཀྱི་འབྱུང་གནས་།་སངས་རྒྱས་ཐམས་ཅད་ཀྱི་དགོངས་པ་།་གསང་སྔགས་གཅིག་པའི་ཡེ་ཤེས་།་རྫོགས་པ་ཆེན་པོའི་དོན་གསལ་བར་བྱེད་པའི་རྒྱུད་།་རིག་པ་རང་ཤར་ཆེན་པོའི་རྒྱུད།;རིག་པ་རང་ཤར་ཆེན་པོའི་རྒྱུད།

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འཕགས་པ་ཐེག་པ་ཆེན་པོའི་མན་ངག་ཅེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།

འཕགས་པ་ཐེག་པ་ཆེན་པོའི་མན་ངག་ཅེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ་འདི་ནི། མཚན་གཞན་བུ་མོ་རིན་ཆེན་གྱིས་ཞུས་པ་ཞེས་ཀྱང་གསུངས་ཏེ། ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་སུ་བདེ་བར་གཤེགས་པའི་ཡོན་ཏན་སྟོབས་བཅུ། མི་འཇིགས་པ་བཞི། མ་འདྲེས་པ་བཅོ་བརྒྱད་དང་མཚན་སུམ་ཅུ་སོ་གཉིས་ཀྱི་ཁུངས་སུ་དྲངས་ཡོད་པ་ཡིན། མདོ་འདི་ནི་བཅོམ་ལྡན་འདས་ཀྱིས་རྒྱལ་པོའི་ཁབ་ཏུ་གསུངས་པ་དང་། ཞུ་བ་པོ་གཙོ་བོ་བུ་མོ་རིན་ཆེན་ཡིན་ཅིང་། བརྗོད་དོན་ལ་བདེན་པ་སྨྲ་བ། ཆོས་སྨྲ་བ། དོན་སྨྲ་བ། འདུལ་སྨྲ་བ་དང་། བྱང་ཆུབ་སེམས་བསྐྱེད་དང་སོ་སོར་ཡང་དག་པའི་རིག་པ་བཞི་དང་། སངས་རྒྱས་ཀྱི་ཡོན་ཏན་དྲུག་བཅུ་རེ་བཞི་སོགས་བསྟན་པ་དང་། བུ་མོ་རིན་ཆེན་ཕྱིས་སུ་སངས་རྒྱས་པའི་ལུང་བསྟན་གནང་དང་། ཕྱིར་མི་ལྡོག་པའི་ཕྱག་རྒྱ་སོགས་བསྟན་ཡོད་ཀྱང་། ཐད་ཀར་དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་གསུངས་མེད།

Ratnadārikāsūtra;Jinamitra;ཇིནམིཏྲ;slob dpon dzi na mi tra; Dānaśīla;Mālava;Yeshe De;ཡེ་ཤེས་སྡེ་;ye shes sde;sna nam ye shes sde;zhang ban+de ye shes sde;སྣ་ནམ་ཡེ་ཤེས་སྡེ་;ཞང་བནྡེ་ཡེ་ཤེས་སྡེ་;'phags pa theg pa chen po'i man ngag ces bya ba theg pa chen po'i mdo;འཕགས་པ་ཐེག་པ་ཆེན་པོའི་མན་ངག་ཅེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།;Mahāyānopadeśasūtra;大方等大集經;འཕགས་པ་ཐེག་པ་ཆེན་པོའི་མན་ངག་ཅེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།

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འཕགས་པ་ལྷ་མོ་དཔལ་ཕྲེང་གི་སེང་གེའི་སྒྲ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།

འཕགས་པ་ལྷ་མོ་དཔལ་ཕྲེང་གི་སེང་གེའི་སྒྲ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ་འདི་ནི། དཀོན་མཆོག་བརྩེགས་པའི་ཁོངས་གཏོགས་ཏེ། བཅོམ་ལྡན་འདས་ཀྱིས་མཉན་ཡོད་དུ་བཞུགས་སྐབས་ཀོ་ས་ལའི་རྒྱལ་པོ་གསལ་རྒྱལ་དང་བཙུན་མོ་ཕྲེང་ལྡན་མའི་སྲས་མོ་ དཔལ་ཕྲེང་གྲོང་ཁྱེར་འཐབ་མེད་དུ་ཡོད་པ་ལ་ཞལ་གཟིགས་ཏེ། དཔལ་ཕྲེང་མ་འོངས་པར་སངས་རྒྱས་པ་དང་དམ་པའི་ཆོས་སྲུང་བའི་ལུང་བསྟན་བསྩལ་བ་དང་། དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་འདི་ནི་འོད་གསལ་བ་སྟོང་པའི་རང་བཞིན་ཏེ། གློ་བུར་གྱི་དྲི་མས་སྟོང་ཀྱང་སངས་རྒྱས་ཀྱི་ཆོས་རྣམས་དང་མ་འབྲལ་བར་ཡོད་པ་དང་། ཕྱིན་ཅི་ལོག་བཞི་ནི་འདུས་བྱས་ལ་རྟག་བདེ་བ་གཙང་བདག་ཏུ་འཛིན་དུ་མི་རུང་བས་ཕྱིན་ཅི་ལོག་ཡིན་ཀྱང་། དེ་བཞིན་གཤེགས་པའི་ཆོས་ཀྱི་སྐུ་རྟག་པ་བདེ་གཙང་བདག་ཏུ་བཟུང་བ་ཕྱིན་ཅི་ལོག་མིན་པ་དང་། ཆོས་སྐུ་རྟག་བརྟན་ཞི་བ་ཐེར་ཟུག་པའི་རང་བཞིན་ཡིན་པར་བསྟན་ཡོད་པ་ཡིན། མདོ་འདི་རྒྱ་ནག་སྐད་དང་བོད་སྐད་དུ་འགྱུར་ཡོད་ཅིང་། ལེགས་སྦྱར་སྐད་ཐོག་ཡིག་རྙིང་ཆ་ཤས་ཙམ་ལས་ཡོངས་རྫོགས་མཇལ་རྒྱུ་མེད།

Śrīmālādevīsūtra;Bodhiruci; Jinamitra;ཇིནམིཏྲ;slob dpon dzi na mi tra;Surendrabodhi;lha dbang byang chub;Yeshe De;ཡེ་ཤེས་སྡེ་;ye shes sde;sna nam ye shes sde;zhang ban+de ye shes sde;སྣ་ནམ་ཡེ་ཤེས་སྡེ་;ཞང་བནྡེ་ཡེ་ཤེས་སྡེ་;Guṇabhadra;'phags pa lha mo dpal phreng gi seng ge'i sgra zhes bya ba theg pa chen po'i mdo;འཕགས་པ་ལྷ་མོ་དཔལ་ཕྲེང་གི་སེང་གེའི་སྒྲ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།;Śrīmāladevīsiṃhanādasūtra;勝鬘夫人會;श्रीमालदेवीसिंहनादसूत्र;འཕགས་པ་ལྷ་མོ་དཔལ་ཕྲེང་གི་སེང་གེའི་སྒྲ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།

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ཀུན་ཏུ་བཟང་པོ་ཐུགས་ཀྱི་མེ་ལོང་གི་རྒྱུད།

ཀུན་ཏུ་བཟང་པོ་ཐུགས་ཀྱི་མེ་ལོང་གི་རྒྱུད། གསང་རྙིང་མའི་རྒྱུད་བཅུ་བདུན་གྱི་ཡ་གྱལ་ཞིག་སྟེ། དེ་ཡང་རྫོགས་ཆེན་གྱི་རྒྱུད་ཕྱི་སེམས་སྡེ། ནང་ཀློང་སྡེ།་གསང་བ་མན་ངག་གི་སྡེ་གསུམ་ལས། མན་ངག་གི་སྡེ་དང་། དེ་ལ་ཕྱི་སྐོར། ནང་སྐོར། གསང་སྐོར། ཡང་གསང་བླ་མེད་ཀྱི་སྐོར་བཞི་ཡོད་པ་ལས་ཡང་གསང་བླ་མེད་ཀྱི་སྐོར་སྙིང་ཐིག་གི་ཡ་གྱལ་ཞིག་སྟེ། དེ་ཡང་དུས་རབས་བརྒྱད་པའི་ནང་པཎ་ཆེན་བི་མ་ལ་མི་ཏྲ་ནས་བརྒྱུད་པར་གྲགས་ཀྱང་། དེང་དུས་ཀྱི་མཁས་པས་ཕྱིས་ཀྱི་བོད་ཀྱི་རྩོམ་ཆོས་སུ་འདོད་པ་ཡིན། འདིའི་བསྟན་དོན་དུ་བདེ་གཤེགས་སྙིང་པོའམ་འོད་གསལ་བའི་ཆོས་ཉིད་ལས་སྣ་ཚོགས་ཀྱི་སྣང་བ་ཤར་ཚུལ་སོགས་བསྟན་ཡོད།

RKTSG 58;Dzogchen;kun tu bzang po thugs kyi me long gi rgyud;ཀུན་ཏུ་བཟང་པོ་ཐུགས་ཀྱི་མེ་ལོང་གི་རྒྱུད།;ཀུན་ཏུ་བཟང་པོ་ཐུགས་ཀྱི་མེ་ལོང་གི་རྒྱུད།

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འཕགས་པ་རྒྱན་སྟུག་པོ་བཀོད་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།

འཕགས་པ་རྒྱན་སྟུག་པོ་བཀོད་པ་ཞེས་བྱ་བའི་ཐེག་པ་ཆེན་པོའི་མདོ་ནི་ སངས་རྒྱས་བཅོམ་ལྡན་འདས་ཀྱིས་ རྒྱན་སྟུག་པོའི་ཞིང་དུ་བྱང་ཆུབ་སེམས་དཔའི་འཁོར་ལ་གསུངས་པ་དང་། དེའི་བརྗོད་དོན་ལ་ཐེག་པ་ཆེན་པོའི་དོན་སྣ་ཚོགས་པ་དང་། རྣལ་འབྱོར་སྤྱོད་པའི་གཞུང་ནས་བཤད་པའི་མཚན་ཉིད་གསུམ་གྱི་རྣམ་གཞག་བསྟན་ཡོད་ཅིང་། རྣམ་ཤེས་ཚོགས་བརྒྱད་བཤད་དེ། ཀུན་གཞི་ནི་ཐམས་ཅད་ཀྱི་བཞིར་གསུངས་ཡོད་པ་དང་། དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་ཚིག་གིས་ཟིན་ནས་གསུངས་པ་དེ། ཀུན་གཞི་དང་གོ་དོན་གཅིག་པར་གསུངས། མདོ་འདིར་དབུ་སེམས་དང་སྔགས་ཀྱི་བརྗོད་དོན་དང་རྗོད་ཚིག་ཀྱང་ཡོད།

Ghanavyūhasūtra;Amoghavajra; Jinamitra;ཇིནམིཏྲ;slob dpon dzi na mi tra;Śīlendrabodhi;shi len+d+ra bo d+hi;tshul khrims dbang po byang chub;Yeshe De;ཡེ་ཤེས་སྡེ་;ye shes sde;sna nam ye shes sde;zhang ban+de ye shes sde;སྣ་ནམ་ཡེ་ཤེས་སྡེ་;ཞང་བནྡེ་ཡེ་ཤེས་སྡེ་;Divākara;Rizhao (日照);'phags pa rgyan stug po bkod pa zhes bya ba theg pa chen po'i mdo;འཕགས་པ་རྒྱན་སྟུག་པོ་བཀོད་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།;Ghanavyūhasūtra;大乘密嚴經;घनव्यूहसूत्र

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རྡོ་རྗེ་སེམས་དཔའ་སྙིང་གྱི་མེ་ལོང་གི་རྒྱུད།

རྡོ་རྗེ་སེམས་དཔའ་སྙིང་གྱི་མེ་ལོང་གི་རྒྱུད་ནི། གསང་རྙིང་མའི་རྒྱུད་བཅུ་བདུན་གྱི་ཡ་གྱལ་ཞིག་སྟེ། དེ་ཡང་རྫོགས་ཆེན་གྱི་རྒྱུད་ཕྱི་སེམས་སྡེ། ནང་ཀློང་སྡེ།་གསང་བ་མན་ངག་གི་སྡེ་གསུམ་ལས། མན་ངག་གི་སྡེ་དང་། དེ་ལ་ཕྱི་སྐོར། ནང་སྐོར། གསང་སྐོར། ཡང་གསང་བླ་མེད་ཀྱི་སྐོར་བཞི་ཡོད་པ་ལས་ཡང་གསང་བླ་མེད་ཀྱི་སྐོར་སྙིང་ཐིག་གི་ཡ་གྱལ་ཞིག་སྟེ། དེ་ཡང་དུས་རབས་བརྒྱད་པའི་ནང་པཎ་ཆེན་བི་མ་ལ་མི་ཏྲ་ནས་བརྒྱུད་པར་གྲགས་ཀྱང་། དེང་དུས་ཀྱི་མཁས་པས་ཕྱིས་ཀྱི་བོད་ཀྱི་རྩོམ་ཆོས་སུ་འདོད་པ་ཡིན། འདིའི་བསྟན་དོན་དུ་བདེ་གཤེགས་སྙིང་པོ་གཟུགས་ཀྱི་ཕུང་པོའི་སྙིང་གི་དབུས་སུ་འོད་ལྔའི་ཀློང་ན་བུམ་པའི་སྐུ་ལྟ་བུར་ཡོད་ཚུལ་དང་། དེ་ལ་ཞི་བའི་ལྷ་ཚོགས་ཀྱིས་བསྐོར་བ་དང་། ཡེ་ཤེས་འཕྲོས་པས་ཀླད་པ་དུང་ཁང་དུ་ཁྲོ་བོའི་ལྷ་ཚོགས་ཤར་ཚུལ་སྐོར་གསུངས་ཡོད།

RKTSG 57;Dzogchen;rdo rje sems dpa' snying gi me long gi rgyud;རྡོ་རྗེ་སེམས་དཔའ་སྙིང་གི་མེ་ལོང་གི་རྒྱུད།;རྡོ་རྗེ་སེམས་དཔའ་སྙིང་གྱི་མེ་ལོང་གི་རྒྱུད།

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བསྟན་བཅོས།

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ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་འགྲེལ་པ་ངེས་དོན་གསལ་བར་བྱེད་པའི་འོད་ཟེར།

ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་འགྲེལ་པ་ངེས་དོན་གསལ་བར་བྱེད་པའི་འོད་ཟེར་ནི། རྒྱལ་སྲས་དངུལ་ཆུ་ཐོགས་མེད་བཟང་པོས་ཨེའི་ཆོས་གྲྭར་མཛད་པ་སྟེ། འགྲེལ་པ་གོ་བདེ་ཞིང་ཚིག་མི་མང་བ། སེམས་ཅན་ཐམས་ཅད་ལ་ཁྱབ་པའི་ཁམས་དེ་བཞིན་ཉིད་ཆོས་ཀྱི་དབྱིངས། ངོ་བོ་ལ་དྲི་མས་གོས་པ་མེད་པ། སངས་རྒྱས་ཀྱི་ཆོས་གངྒའི་ཀླུང་གི་བྱེ་མ་སྙེད་རང་ཆས་སུ་ཡོད་པར་བཤད་ཅིང་། དགག་བཞག་གི་སྤྲོས་པ་མེད་པར་རིགས་ཁམས་མངོན་དུ་བྱེད་པའི་ལམ་གྱི་ཆ་ལག་ཐོས་བསམ་གལ་ཆེ་བ་ལས་འཕྲོས་ཏེ་གཞུང་གི་འགྲེལ་པ་གསུངས།

Theg pa chen po rgyud bla ma'i 'grel pa nges don gsal bar byed pa'i 'od zer;Provisional or definitive;Gyalse Tokme Zangpo;རྒྱལ་སྲས་ཐོགས་མེད་བཟང་པོ་;rgyal sras thogs med bzang po;thogs med bzang po dpal;rgyal sras dngul chu thogs med;rgyal sras chos rdzong pa;dkon mchog bzang po;bzang po dpal;ཐོགས་མེད་བཟང་པོ་དཔལ་;རྒྱལ་སྲས་དངུལ་ཆུ་ཐོགས་མེད་;རྒྱལ་སྲས་ཆོས་རྫོང་པ་;དཀོན་མཆོག་བཟང་པོ་;བཟང་པོ་དཔལ་;theg pa chen po rgyud bla ma'i 'grel pa nges don gsal bar byed pa'i 'od zer;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་འགྲེལ་པ་ངེས་དོན་གསལ་བར་བྱེད་པའི་འོད་ཟེར།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་འགྲེལ་པ་ངེས་དོན་གསལ་བར་བྱེད་པའི་འོད་ཟེར།

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རི་ཆོས་ངེས་དོན་རྒྱ་མཚོ་ཞེས་བྱ་བ་མཐར་ཐུག་ཐུན་མོང་མ་ཡིན་པའི་མན་ངག

རི་ཆོས་ངེས་དོན་རྒྱ་མཚོ་ཞེས་བྱ་བ་མཐར་ཐུག་ཐུན་མོང་མ་ཡིན་པའི་མན་ངག་ནི། ཇོ་ནང་གི་མཁས་པ་ཆེན་པོ་དོལ་པོ་པ་ནས་མཛད་པ་སྟེ། འདི་ནི་གཞན་སྟོང་དབུ་མའི་རྣམ་བཞག་རྒྱས་པར་གཏན་ལ་ཕབ་པའི་གཞུང་ཆེན་ཞིག་སྟེ། འདིར་གཞི་ལམ་འབྲས་གསུམ་གྱི་སྒོ་ནས་མདོ་རྒྱུད་ཀྱི་དགོངས་པ་མཐར་ཐུག་པ་བསྟན་ཅིང་། དེ་ཡང་དབུ་མ་རང་སྟོང་དང་གཞན་སྟོང་གཉིས་ལས་བཀའ་བར་པའི་དགོངས་པ་རང་སྟོང་དེ་དོན་དམ་མཐར་ཐུག་མིན་པར་བཀའ་མཐའ་མའི་དགོངས་དོན་གཞན་སྟོང་། གཞི་ཁམས་བདེ་གཤེགས་སྙིང་པོ་སངས་རྒྱས་ཀྱི་ཆོས་རྣམ་པ་ཀུན་དང་ལྡན་པ་དེ་ཉིད། ཀུན་རྫོབ་གློ་བུར་བའི་ཆོས་ཀྱི་སྟོང་པ་དེ་གནས་ལུགས་མཐར་ཐུག་ཏུ་བཞེད་པའི་ལུང་དང་རིགས་པ་ཤིན་ཏུ་ཟབ་ཅིང་རྒྱས་པའི་སྒོ་ནས་བསྟན་ཡོད་པ་ཡིན། གཞུང་འདི་ནི་བོད་དུ་གཞན་སྟོང་དབུ་མ་ཆེན་པོའི་རིང་ལུགས་ཀྱི་རྩ་གཞུང་དུ་གྱུར་ཡོད་པ་ཡིན།

Ri chos nges don rgya mtsho zhes bya ba mthar thug thun mong ma yin pa'i man ngag;Jonang;Dol po pa;zhentong;Dölpopa Sherab Gyaltsen;དོལ་པོ་པ་ཤེས་རབ་རྒྱལ་མཚན་;dol po pa shes rab rgyal mtshan;shes rab rgyal mtshan;shes rab mgon;rton pa bzhi ldan;ཤེས་རབ་རྒྱལ་མཚན་;ཤེས་རབ་མགོན་;རྟོན་པ་བཞི་ལྡན་;ri chos nges don rgya mtsho zhes bya ba mthar thug thun mong ma yin pa'i man ngag;རི་ཆོས་ངེས་དོན་རྒྱ་མཚོ་ཞེས་བྱ་བ་མཐར་ཐུག་ཐུན་མོང་མ་ཡིན་པའི་མན་ངག་;རི་ཆོས་ངེས་དོན་རྒྱ་མཚོ་ཞེས་བྱ་བ་མཐར་ཐུག་ཐུན་མོང་མ་ཡིན་པའི་མན་ངག

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ཐེག་པ་ཆེན་པོའི་བསྟན་བཅོས་རྒྱུད་བླ་མའི་མན་ངག

Mahāyānottaratantraśāstropadeśa;The doctrine of buddha-nature in Indian Buddhism;Meditative Tradition;Sajjana;ས་ཛ་ན་;sa dza na;paN+Di ta sa dza na;sa dzdza na;པཎྜི་ཏ་ས་ཛ་ན་;ས་ཛཛ་ན་;theg pa chen po'i bstan bcos rgyud bla ma'i man ngag;ཐེག་པ་ཆེན་པོའི་བསྟན་བཅོས་རྒྱུད་བླ་མའི་མན་ངག;Mahāyānottaratantraśāstropadeśa;महायानोत्तरतन्त्रशास्त्रोपदेश

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མན་ངག་གི་རྒྱལ་པོ་ལྟ་བའི་འཕྲེང་བ

RKTST 2725;Dzogchen;The doctrine of buddha-nature in Tibetan Buddhism;Padmasambhava;པདྨ་འབྱུང་གནས་;pad+ma 'byung gnas;gu ru rin po che;o rgyan chen po;o rgyan gyi slob dpon;blo ldan mchog sred;gu ru nyi ma 'od zer;gu ru shAkya seng ge;gu ru seng ge sgra sgrog;གུ་རུ་རིན་པོ་ཆེ་;ཨོ་རྒྱན་ཆེན་པོ་;ཨོ་རྒྱན་གྱི་སློབ་དཔོན་;བློ་ལྡན་མཆོག་སྲེད་;གུ་རུ་ཉི་མ་འོད་ཟེར་;གུ་རུ་ཤཱཀྱ་སེང་གེ་;གུ་རུ་སེང་གེ་སྒྲ་སྒྲོག་;Man ngag gi rgyal po lta ba'i 'phreng ba;མན་ངག་གི་རྒྱལ་པོ་ལྟ་བའི་འཕྲེང་བ;Rājopadeśadarśanamālā;राजोपदेशदर्शनमाला

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དེ་ཁོ་ན་ཉིད་བཅུ་པ།

དེ་ཁོ་ན་ཉིད་བཅུ་པ་ནི་མངའ་བདག་མེེ་ཏྲི་པས་མཛད་པའི་གཞུང་བསྡུས་པ་ཞིག་སྟེ། འདིར་དེ་བ༷ཞིན་ཉིད་ཀྱི་གནས་ལུགས་འོད་གསལ་བ་དང་། ཤེས་བྱ་དང་ཤེས་བྱེད་ཀྱི་གཟུང་འཛིན་ལས་གྲོལ་་ཞིང་དངོས་དངོས་མེད་ཀྱི་མཐའ་ལས་འདས་པ་ལ་ངོས་འཛིན་ཅིང་། དེ་ཉིད་སེམས་ཙམ་རྣམ་བདེན་པ་དང་རྣམ་རྫུན་པ། དེ་བཞིན་དུ་བླ་མའི་མན་ངག་ལ་མ་བརྟེན་པའི་རིགས་པར་སྨྲ་བའི་དབུ་མ་པས་ཇི་ལྟ་བ་བཞིན་དུ་རྟོགས་མི་ནུས་པར་གསུངས་ཤིང་། དེ་ཁོ་ན་ཉིད་གནས་པ་དང་དམིགས་པ་མེད་པར་ཉེར་བར་ཞི་བའི་ཚུལ་བསྟན་ཡོད་པ་ཡིན།

Tattvadaśaka;Mahamudra;Maitrīpa;མཻ་ཏྲི་པ་;mai tri pa;mnga' bdag mai tri pa;d+har+ma;gnyis med rdo rje;a wa d+hu ti pa;mai tri gup+ta;gnyis su med pa'i rdo rje;མངའ་བདག་མཻ་ཏྲི་པ་;དྷརྨ་;གཉིས་མེད་རྡོ་རྗེ་;ཨ་ཝ་དྷུ་ཏི་པ་;མཻ་ཏྲི་གུཔྟ་;གཉིས་སུ་མེད་པའི་རྡོ་རྗེ་;Advayavajra;Maitrīpāda;Maitrīgupta;Avadhūtipa;Avadhūtipāda;Maitreyanātha; de kho na nyid bcud pa;དེ་ཁོ་ན་ཉིད་བཅུ་པ།;Tattvadaśaka;तत्त्वदशक;དེ་ཁོ་ན་ཉིད་བཅུ་པ།

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ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་ཟིན་བྲིས་བྱམས་མགོན་དགོངས་པ་ཕྱིན་ཅི་མ་ལོག་པ།

ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་ཟིན་བྲིས་བྱམས་མགོན་དགོངས་པ་ཕྱིན་ཅི་མ་ལོག་པ་ནི། འཕྲིན་ལས་བཟང་པོའི་ལན་དུ་རྗེ་བཙུན་གྲགས་པ་རྒྱལ་མཚན་གྱིས་མཛད་པ་སྟེ། འདིར་དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་ངེས་དོན་མཐར་ཐུག་ཏུ་འདོད་ཀྱང་། བདེ་གཤེགས་སྙིང་པོ་འདུས་མ་བྱས་པའི་གཙང་བདེ་རྟག་བདག་གི་རང་བཞིན་ངོ་བོ་ཉིད་སངས་རྒྱས་ཀྱི་ཡོན་ཏན་རང་ཆས་སུ་ཡོད་པ་བཀག་ནས། རང་ལུགས་བདེ་གཤེགས་སྙིང་པོ་ལ་ཆོས་སྐུ་དང་། དེ་བཞིན་ཉིད་དང་། རིགས་བཅས་གསུམ་དུ་ཕྱེ་ནས་དཔེ་དགུ་པོ་ཡང་སོ་སོར་སྦྱར་དགོས་པ་དང་། སེམས་ཅན་གྱི་སྙིང་པོ་ལ་ཡོན་ཏན་རང་ཆས་མེད་པར་འབྱུང་རུང་ཡིན་སོགས་བཤད་ཡོད།

Theg pa chen po rgyud bla ma'i zin bris byams mgon gyi dgongs pa phyin ci ma log pa;Jetsun Drakpa Gyaltsen;རྗེ་བཙུན་གྲགས་པ་རྒྱལ་མཚན་;rje btsun grags pa rgyal mtshan;sa skya rje btsun grags pa rgyal mtshan;shAk+ya'i dge bsnyen grags pa rgyal mtshan;shAk+ya'i dge bsnyen theg pa mchog gi rnal 'byor pa grags pa rgyal mtshan;ས་སྐྱ་རྗེ་བཙུན་གྲགས་པ་རྒྱལ་མཚན་;ཤཱཀྱའི་དགེ་བསྙེན་གྲགས་པ་རྒྱལ་མཚན་;ཤཱཀྱའི་དགེ་བསྙེན་ཐེག་པ་མཆོག་གི་རྣལ་འབྱོར་པ་གྲགས་པ་རྒྱལ་མཚན་;Sakya Tridzin, 5th;theg pa chen po rgyud bla ma'i zin bris byams mgon gyi dgongs pa phyin ci ma log pa;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་ཟིན་བྲིས་བྱམས་མགོན་དགོངས་པ་ཕྱིན་ཅི་མ་ལོག་པ།;ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་ཟིན་བྲིས་བྱམས་མགོན་དགོངས་པ་ཕྱིན་ཅི་མ་ལོག་པ།

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གསུང་ཆོས།

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གོང་ས་སྐྱབས་མགོན་ཏཱ་ལའི་བླ་མ་སྐུ་ཕྲེང་ ༡༤ པ་མཆོག་ནས་ཐེག་པ་ཆེན་པོའི་བསྟན་བཅོས་རྒྱུད་བླ་མའི་བཤད་ཁྲིད་གནང་བ།

གོང་ས་སྐྱབས་མགོན་ཏཱ་ལའི་བླ་མ་སྐུ་ཕྲེང་ ༡༤ པ་མཆོག་ནས་སྤྱི་ལོ་ ༡༩༨༦ ལོར་ཧོ་ལནཌ་རྒྱལ་ཁབ་དུ་ཐེག་པ་ཆེན་པོའི་བསྟན་བཅོས་རྒྱུད་བླ་མའི་བཤད་ཁྲིད་བསྩལ་གནང་བ།གསུང་སྒྱུར་བ་དགེ་རྒན་ཨེ་ལེཀ་ཟེན་ཌར་བེར་ཟིན་ནས་གནང་ཞིང་། རྒྱ་གར་ནས་བོད་དུ་བདེ་གཤེགས་སྙིང་པོའི་ཆོས་དར་ཚུལ་དང་། བོད་དུ་བདེ་གཤེགས་སྙིང་པོའི་དགོངས་པ་ལེན་ཚུལ་མི་འདྲ་བ་ཡོད་ཚུལ་དང་། རྒྱུད་བླ་མའི་རྩ་བའི་འགྲེལ་བཤད་རྣམས་གནང་ཡོད་པ་ཡིན།

Dalai Lama, 14th. "Discourse on Uttaratantra." Pt. 1 of 4. Interpreted by Alexander Berzin, Filmed May 1986 in Holland. Produced by Study Buddhism. Video, 1:37:22, https://www.youtube.com/watch?v=LsiVRQ3T6EY.

Dalai Lama, 14th. "Discourse on Uttaratantra." Pt. 1 of 4. Interpreted by Alexander Berzin, Filmed May 1986 in Holland. Produced by Study Buddhism. Video, 1:37:22, https://www.youtube.com/watch?v=LsiVRQ3T6EY.;Discourse on the Uttaratantra by The 14th Dalai Lama in Holland;Ratnagotravibhāga Mahāyānottaratantraśāstra;āgantukamala;prabhāsvaracitta;The Fourteenth Dalai Lama Tenzin Gyatso;བསྟན་འཛིན་རྒྱ་མཚོ་;bstan 'dzin rgya mtsho;A Discourse on the Uttaratantra by 14th Dalai Lama in Holland (Part 1 of 4)

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ཀིརྟི་མཚན་ཞབས་རིན་པོ་ཆེ་ནས་ཨ་མི་རི་ཀར་རྒྱུད་བླ་མའི་བཤད་ཁྲིད་གནང་བ།

གློ་བརྙན་འདི་ནི་ སྤྱི་ལོ་ ༢༠༠༣ ལ་ཨ་མི་རི་ཀའི་མངའ་སྡེ་ཀ་ལུ་ཕོར་ནི་ཡར་ སངས་རྒྱས་སྨན་ལྷའི་ཞིང་ཞེས་པའི་ཆོས་ཚོགས་སུ་ ཀིརྟི་མཚན་ཞབས་རིན་པོ་ཆེས་ཐེག་པ་ཆེན་པོའི་བསྟན་བཅོས་རྒྱུད་བླ་མའི་བཤད་ཁྲིད་གནང་བ་དང་། དབྱིན་སྐད་གསུང་འགྱུར་ སྐད་སྒྱུར་བ་བོ་ལ་ ཟར་པ་ནི་ཡིས་བྱས་པ་དང་། གསུང་ཆོས་མཇུག་གི་རིགས་འགའ་ སྐུ་ཤོགས་ཇོར་ཇི་ ཅུ་རི་ནོཕ་ནས་དབྱིན་སྐད་ཐོག་ཐད་ཀར་གནང་ཡོད་པ་ཡིན།

Tsenshab, Kirti. "Buddha Potential 1: Uttaratantra by Kirti Tsenshab Rinpoche." Pt. 1 of 9. Filmed at Land of Medicine Buddha, Soquel, CA, 2003. Video, 1:27:14. https://vimeo.com/136634699.

Tsenshab, Kirti. "Buddha Potential 1: Uttaratantra by Kirti Tsenshab Rinpoche." Pt. 1 of 9. Filmed at Land of Medicine Buddha, Soquel, CA, 2003. Video, 1:27:14. https://vimeo.com/136634699.;Buddha Potential 1: Uttaratantra by Kirti Tsenshab Rinpoche at Land of Medicine Buddha, 2003;Ratnagotravibhāga Mahāyānottaratantraśāstra;Kirti Tsenshab Rinpoche;Buddha Potential 1: Uttaratantra by Kirti Tsenshab Rinpoche at Land of Medicine Buddha (Part 1 of 9)

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ཀིརྟི་མཚན་ཞབས་རིན་པོ་ཆེ་ནས་སྤྱི་ལོ་ ༢༠༠༤ ལ་རྒྱུད་བླ་མ་ལེའུ་དང་པོའི་བཤད་ཁྲིད་གནང་བ།

སྤྱི་ལོ་ ༢༠༠༤ ལ་ཀིརྟི་མཚན་ཞབས་རིན་པོ་ཆེ་ནས་ ཨ་མི་རི་ཀའི་མངའ་སྡེ་ཀ་ལི་ཕོར་ནི་ཡར་ སངས་རྒྱས་སྨན་ལྷའི་ཞིང་ཞེས་པའི་ཆོས་ཚོགས་སུ་ ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ཀྱི་ལེའུ་དང་པོའི་བཤད་ཁྲིད་གནང་བ་དང་། བཤད་ཁྲིད་འདི་ཉིད་དབྱིན་སྐད་དུ་གསུང་འགྱུར་ སྐུ་ཞབས་ཚེ་གཡང་ནས་གནང་ཡོད་པ་ཡིན།

Tsenshab, Kirti. "Buddha Potential 2: Uttaratantra by Kirti Tsenshab Rinpoche." Pt. 1 of 7. Filmed at Land of Medicine Buddha, Soquel, CA, 2004. Video, 1:35:47. https://vimeo.com/141332642.

Tsenshab, Kirti. "Buddha Potential 2: Uttaratantra by Kirti Tsenshab Rinpoche." Pt. 1 of 7. Filmed at Land of Medicine Buddha, Soquel, CA, 2004. Video, 1:35:47. https://vimeo.com/141332642.;Buddha Potential 2: Uttaratantra by Kirti Tsenshab Rinpoche at Land of Medicine Buddha, 2004;Kirti Tsenshab Rinpoche;Buddha Potential 2: Uttaratantra by Kirti Tsenshab Rinpoche at Land of Medicine Buddha (Part 1 of 7)

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རྒྱལ་དབང་ཀརྨ་པ་སྐུ་ཕྲེང་ ༡༧ པ་ནས་འགྲོ་བའི་རང་བཞིན་སངས་རྒྱས་ཤེས་པའི་དགོངས་དོན་གསུང་བ།

རྒྱལ་དབང་ཀརྨ་པ་རང་བྱུང་རྡོ་རྗེའི་གསུང་། འགྲོ་བའི་རང་བཞིན་རྟག་ཏུ་སངས་རྒྱས་ཀྱང་། ། ཞེས་པའི་ཚིག་རྐང་གི་དགོངས་དོན་ རྒྱལ་དབང་ཀརྨ་པ་སྐུ་ཕྲེང་ ༡༧ པ་ཨོ་རྒྱན་འཕྲིན་ལས་རྡོ་རྗེས་ རྒྱ་གར་གྱི་གྲོང་ཁྱེར་ཆེན་པོ་སར་ནཐ་ཞེས་པར། སྤྱི་ལོ་ ༢༠༡༥ ལ་གསུངས་པ་དབྱིན་སྐད་ཀྱི་སྐད་འགྱུར་དང་བཅས་པ་བཀོད་ཡོད་པ་ཡིན།

Karmapa, 17th. "All Beings Are Buddha by Nature." Interview with H.H. Karmapa conducted at Vajra Vidja Institute, Sarnath, Varanasi, India, February 2015. Video, 1:41. https://www.youtube.com/watch?v=5pll8nGuWtU&list=PL8sDrkwWlohTjleLphxWRmLge5hgbpAXM.

Karmapa, 17th. "All Beings Are Buddha by Nature." Interview with H.H. Karmapa conducted at Vajra Vidja Institute, Sarnath, Varanasi, India, February 2015. Video, 1:41. https://www.youtube.com/watch?v=5pll8nGuWtU&list=PL8sDrkwWlohTjleLphxWRmLge5hgbpAXM.;Karmapa on The Nature of All Beings;Karmapa, 3rd;The 17th Karmapa, Orgyen Trinley Dorje;རྒྱལ་བ་ཀརྨ་པ་ཨོ་རྒྱན་འཕྲིན་ལས་རྡོ་རྗེ།;rgyal ba karma pa o rgyan 'phrin las rdo rje; Karmapa on The Nature of All Beings

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མཁན་པོ་ཟླ་བ་དཔལ་འབྱོར་ནས་འཇུ་མི་ཕམ་རྒྱ་མཚོའི་རྒྱུད་བླ་མའི་འགྲེལ་པ་བཤད་ཁྲིད་གནང་བ།

འདིར་ འཇུ་མི་ཕམ་རྣམ་རྒྱལ་རྒྱ་མཚོས་མཛད་པའི་ཐེག་པ་ཆེན་པོའི་བསྟན་བཅོས་རྒྱུད་བླ་མའི་འགྲེལ་པ་གཞི་བཟུང་ནས། འབྲུག་ཀུར་སྟོད་སྟག་སྐད་ལའི་མཁན་པོ་ཟླ་བ་དཔལ་འབྱོར་ནས། སྤྱི་ལོ་ ༢༠༡༩ ལ་རིག་པ་བཤད་གྲྭའི་དོན་དུ་བཤད་ཁྲིད་བོད་སྐད་ཐོག་ཏུ་གནང་བ་དང་། དེ་དབྱིན་སྐད་ཐོག་སྐད་འགྱུར་བྱས་པ་དང་། བཤད་ཁྲིད་དང་འགྲེལ་པའི་དཔེ་ཆ་ལྷན་དུ་བསྒྲིགས་ནས་གཟིགས་ཐུབ་པ་བཅས་པ་ཡོད།

Paljor, Khenpo Dawa. "Shedra 2009 Teachings on Mipham Rinpoche's Commentary on the Uttaratantra Shastra." Rigpa Shedra. https://www.rigpawiki.org/index.php?title=Shedra_2009_Teachings_on_Mipham_Rinpoche%27s_commentary_on_the_Uttaratantra_Shastra.

Paljor, Khenpo Dawa. "Shedra 2009 Teachings on Mipham Rinpoche's Commentary on the Uttaratantra Shastra." Rigpa Shedra. https://www.rigpawiki.org/index.php?title=Shedra_2009_Teachings_on_Mipham_Rinpoche%27s_commentary_on_the_Uttaratantra_Shastra.;Khenpo Dawa Paljor's Teaching on Buddha-Nature following Mipham Rinpoche;Khenpo Dawa Paljor;ཟླ་བ་དཔལ་འབྱོར་;zla ba dpal 'byor;&nbsp

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མཁན་པོ་བསོད་དར་རྒྱས་ནས་ཐེག་པ་ཆེན་པོའི་བསྟན་བཅོས་རྒྱུད་བླ་མའི་བཤད་ཁྲིད་གནང་བ།

སེར་རྟ་བླ་རུང་སྒར་གྱི་མཁན་པོ་བསོད་དར་རྒྱས་ནས་ཐེག་པ་ཆེན་པོའི་བསྟན་བཅོས་རྒྱུད་བླ་མའི་བཤད་ཁྲིད་གནང་བ་སྟེ། དེ་ཡང་ཇོ་ནང་རྗེ་བཙུན་ཏཱ་ར་ནཱ་ཐའི་འགྲེལ་པ་ལ་བརྟེན་ནས་སློབ་གཉེར་མཁན་ལ་སློབ་བཤད་དང་། ཉམས་ལེན་པར་མན་ངག་ཟུང་འབྲེལ་དུ་གསུངས་ཤིང་། མཁན་པོས་རྒྱ་ནག་གི་སྐད་དུ་གནང་བ་དང་ལྷན་ཅིག་ཏུ་དབྱིན་སྐད་དུ་སྐད་འགྱུར་བྱས་ཡོད་པ་ཡིན།

Khenpo Sodargye. "The Mahayana Uttaratantra Shastra." Pt. 1 of 15. In Chinese with English translation. Produced by Khenpo Sodargye's team, May 2019. Video, 1:00:17. https://www.youtube.com/watch?v=H4OiLLo1e_Y.

Khenpo Sodargye. "The Mahayana Uttaratantra Shastra." Pt. 1 of 15. In Chinese with English translation. Produced by Khenpo Sodargye's team, May 2019. Video, 1:00:17. https://www.youtube.com/watch?v=H4OiLLo1e_Y.;Mahayana Uttaratantra Shastra: Taught by Khenpo Sodargye, May 2019;Ratnagotravibhāga Mahāyānottaratantraśāstra;Nyingma;Khenpo Sodargye;བསོད་དར་རྒྱས་;bsod dar rgyas;mkhan po bsod nams dar rgyas;མཁན་པོ་བསོད་ནམས་དར་རྒྱས་;The Mahayana Uttaratantra Shastra: Taught by Khenpo Sodargye, May 2019 (part 1)

Video

རྒྱུད་སྨད་མཁན་ཟུར་བློ་བཟང་བྱམས་པ་རིན་པོ་ཆེ་ནས་རྒྱུད་བླའི་བཤད་ཁྲིད་བསྩལ་བ།

རི་བོ་དགའ་ལྡན་པའི་རྒྱུད་སྨད་མཁན་ཟུར་བློ་བཟང་བྱམས་པ་རིན་པོ་ཆེ་ནས། སྤྱི་ལོ་ ༢༠༡༦ ལ་ཨ་མི་རི་ཀའི་མངའ་སྡེ་ནིཝ་ཇེར་སིར་ ཐེག་ཆེན་མདོ་རྒྱུད་ཆོས་ཚོགས་ལ་ ཐེག་པ་ཆེན་པོའི་བསྟན་བཅོས་རྒྱུད་བླ་མའི་བཤད་ཁྲིད་བསྩལ་བ། མཁན་རིན་པོ་ཆེ་ནས་བོད་སྐད་ཐོག་གནང་བ་དབྱིན་སྐད་སྐད་འགྱུར་དང་བཅས་པ་ཡོད་པ་ཡིན།

Khensur, Gyumed. "Uttaratantra (Buddha Nature)." Pt. 1 of 16. Streamed live on August 13, 2016 by Do Ngak Kunphen Ling and the Mahayana Sutra and Tantra Center of New Jersey. Video, 1:49:55. https://www.youtube.com/watch?v=mIeSENCwGzI.

Khensur, Gyumed. "Uttaratantra (Buddha Nature)." Pt. 1 of 16. Streamed live on August 13, 2016 by Do Ngak Kunphen Ling and the Mahayana Sutra and Tantra Center of New Jersey. Video, 1:49:55. https://www.youtube.com/watch?v=mIeSENCwGzI.;Teachings on the Uttaratantra by Gyumed Khensur Rinpoche;Ratnagotravibhāga Mahāyānottaratantraśāstra;Uttaratantra Teachings by Gyumed Khensur Lobsang Jampa Rinpoche by Do Ngak Kunphen Ling (Part 1 of 16)

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རྒྱབ་རྟེན་མཁོ་ཆས།

དྲི་ལན།

དྲི་ལན། Ask the writer-in-residence

ཚིག་མཛོད་

Noun

འཇོག་སྒོམ་

'jog sgom · placement meditation

This is the meditation of directly observing the mind without engaging in any analytical or intellectual activity. (Thrangu Rinpoche, Transcending Ego, 102).

འཇོག་སྒོམ་
'jog sgom
स्थाप्यभावना
sthāpyabhāvanā
Jok gom
stapyabavana

placement meditation

Noun

ཆོས་མངོན་པ།

abhidharma · abhidharma

Abhidharma generally refers to the corpus of Buddhist texts which deals with the typological, phenomenological, metaphysical, and epistemological presentation of Buddhist concepts and teachings. The abhidharma teachings present a meta-knowledge of Buddhist sūtras through analytical and systemic schemas and are said to focus on developing wisdom among the three principles of training. The Abhidharma is presented alongside Sūtra and Vinaya as one of the three baskets of the teachings of the Buddha.

ཆོས་མངོན་པ།
chos mngon pa
अभिधर्म
abhidharma
Chö ngonpa
abhidharma
阿毗达磨
āpídámó

abhidharma

Adjective

གཉིས་མེད་

advaya · nonduality

Literally, "without duality," it refers to that which is indivisible, in that it is not divided into two.

གཉིས་མེད་
gnyis med
अद्वय
advaya

不二
bu’er, bù èr

funi
nonduality

School

ཨ་ནུ་ཡོ་ག

Anuyoga · Anuyoga, Subsequent Yoga

The second set of the three inner tantras and the eighth of the nine vehicles according to the Nyingma tradition. Anuyoga includes many yogini tantras and focuses on the Completion Stage practices of sacred channels, energies and essential fluids and espouses the actualisation of empty bliss.

ཨ་ནུ་ཡོ་ག
anu yo ga
अनुयोग
Anuyoga
Anuyoga
Anuyoga

Anuyoga, Subsequent Yoga

Noun

བདག་མེད་པ་

anātman · selflessness

The nonexistence of the self as a permanent, unchanging entity.

བདག་མེད་པ་
bdag med pa
अनात्मन्

dakmépa

无我
wúwǒ

muga
selflessness

Noun

དགྲ་བཅོམ་པ།

arhat · arhat

A person who has reached nirvāṇa by eliminating the three poisons of attachment, hatred and ignorance having followed the path of seeking individual liberation as a Śrāvaka or a Pratyekabuddha. An arhat, thus, is a person who has overcome the cause of rebirth in the cycle of existence and will not take an ordinary birth again.

དགྲ་བཅོམ་པ།
dgra bcom
अर्हत्
arhat
drachöm
arhat
阿羅漢
ā luó hàn
阿羅漢
arakan
arhat

School

ཤིན་ཏུ་རྣལ་འབྱོར། ཨ་ཏི་ཡོ་ག

Atiyoga · Utmost Yoga

A system of esoteric thought and practice associated with the Nyingma tradition and equivalent to Great Perfection, it is considered as the pinnacle of the nine vehicles or paths one can follow to reach Buddhahood. The system focusses on the pure, luminous and empty nature of the mind as the ground reality which must be realised through the path of trekchö and thögal practice.

ཤིན་ཏུ་རྣལ་འབྱོར།, ཨ་ཏི་ཡོ་ག
ati yoga, shin tu rnal 'byor
अतियोग
atiyoga
atiyoga
atiyoga

Utmost Yoga

Noun

མ་རིག་པ་

avidyā · ignorance

Literally "unknowing," it refers to a lack of knowledge or misunderstanding of the nature of reality. As such, it is considered to be the root cause of suffering and the basis for the arising of all other negative mental factors.

མ་རིག་པ་
ma rig pa
अविद्या
avidyā
marikpa

無明
wú míng

mumyō
ignorance

Noun

ས་

bhūmi · developmental stage

A plateau of spiritual development.

ས་
sa
भूमि
bhūmi

ji
developmental stage

Noun

བྱང་ཆུབ་

bodhi · enlightenment

Enlightenment or awakening. In Tibetan it is translated as "purified" (byang) and "perfected" (chub), which corresponds to Siddhartha Gautama's achievement of purifying all obscurations and perfecting or attaining all qualities associated with a buddha.

བྱང་ཆུབ་
byang chub
बोधि
bodhi
Changchub
bodhi
悟, 菩提, 覺
jué, pú tí, wù
悟り
satori
enlightenment

Noun

བྱང་ཆུབ་སེམས།

bodhicitta · mind of enlightenment

The altruistic thought to seek enlightenment for the sake of all sentient beings. It is said to have two aspects: compassion aimed at sentient beings and their problems and the wisdom of enlightenment as the solution.

བྱང་ཆུབ་སེམས།
byang chub sems
बोधिचित्त
bodhicitta
jangchubsem
bodhicitta
菩提心
pútí xīn

mind of enlightenment

Noun

བྱང་ཆུབ་སྙིང་པོ་

bodhigarbha · quintessence of awakening

An alternative term for tathāgatagarbha found in early Nyingma sources. Though it is back-translated as bodhigarbha, this term does not seem to be found in Sanskrit sources. However, in other contexts, the Tibetan byang chub snying po is often used to translate the Sanskrit term bodhimaṇḍa, which is often translated as the "seat of enlightenment."

བྱང་ཆུབ་སྙིང་པོ་
byang chub snying po
बोधिगर्भ
bodhigarbha
jangchub nyingpo

quintessence of awakening

Noun

བྱང་ཆུབ་སེམས་དཔའ།

Bodhisattva · 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.

བྱང་ཆུབ་སེམས་དཔའ།
byang chub sems dpa'
बोधिसत्त्व
bodhisattva
jangchub sempa
bodhisattva
菩薩
pú sà
菩薩
bosatsu
Bodhisattva

Noun

ཚངས་པ།

Brahman · Brahman

Brahman is the universal principle, supreme truth or ultimate reality in the Hindu religion considered to be absolute, eternal and blissful. A metaphysical concept, it is described as the single binding unity behind the diversity of all that exists. In Buddhism, while this metaphysical principle is not presented, one finds frequent mention of the deity named Brahmā, who is the personification of this principle.

ཚངས་པ།
tshangs pa
ब्रह्मन्
Brahman
tshangpa
Brahman

Brahman

Noun

སངས་རྒྱས་ཀྱི་ཁམས་

buddhadhātu · buddha-element

A synonym for tathāgatagarbha widely used throughout the East Asian Buddhist traditions, as found in its translations as the Chinese term fó xìng and Japanese term busshō.

སངས་རྒྱས་ཀྱི་ཁམས་
sangs rgyas kyi khams
बुद्धधातु
buddhadhātu
sangye kyi kham

佛性
fó xìng

busshō
buddha-element

Text

བྱམས་ཆོས་སྡེ་ལྔ་

byams chos sde lnga · Five Dharma Treatises of Maitreya

This refers to a series of five texts that, according to the Tibetan tradition, Asaṅga received directly from Maitreya in the pure realm of Tuṣita.

བྱམས་ཆོས་སྡེ་ལྔ་
byams chos sde lnga

jam chöde nga

Five Dharma Treatises of Maitreya

Noun

ས་བོན་

bīja · seed

A seed, commonly used figuratively in the sense of something which has the potential to develop or grow, and likewise as the basic cause for this development or growth.

ས་བོན་
sa bon
बीज
bīja

無漏種
zhongzi

shuji
seed

Noun

སེམས་ཙམ་

Cittamātra · Mind-Only

Though it is sometimes used synonymously with Yogācāra, it is in fact one of the more prominent philosophical theories associated with this school. It asserts that the objects in the external world with which we interact are actually mentally created representations appearing as those objects. The character of these perceptions is predetermined by our own karmic conditioning that is stored in the ālayavijñāna.

སེམས་ཙམ་
sems tsam
चित्तमात्र
cittamātra
sem tsam
chittamatra

weixin

yuishin
Mind-Only

Noun

ཆོས་དབྱིངས་

dharmadhātu · expanse of phenomena

The fundamental expanse from which all phenomena emerge.

ཆོས་དབྱིངས་
chos dbyings
धर्मधातु
dharmadhātu
chöying

法界

expanse of phenomena

Noun

ཆོས་སྐུ་

dharmakāya · true being

"Truth body" or "true being" — One of the three bodies of a buddha. In Mahāyāna Buddhism, it often refers to a kind of fundamental principle or the true nature of reality itself.

ཆོས་སྐུ་
chos sku
धर्मकाय
dharmakāya
chö ku

法身
fǎ shēn

hosshin
true being

Noun

ཆོས་ཉིད་

dharmatā · nature of reality

The true nature of phenomenal existence.

ཆོས་ཉིད་
chos nyid
धर्मता

chönyi

法性
fǎ xìng

hosshō
nature of reality

Noun

ཁམས་

dhātu · element

A fundamental component or essential constituent.

ཁམས་
khams
धातु
dhātu
kham

界
jiè

element

Noun

དཔྱད་སྒོམ་

dpyad sgom · analytical meditation

Analytical meditation is a technique involving critical analysis that focuses the mind on a specific contemplation, such as impermanence.

དཔྱད་སྒོམ་
dpyad sgom

che gom

analytical meditation

Noun

རྫོགས་ཆེན།

Dzogchen · Great Perfection

Dzogchen is an advanced system of meditation techniques to reveal the innate state of perfection primarily, but not exclusively, espoused by the Nyingma Buddhist tradition and the Tibetan Bön tradition.

རྫོགས་ཆེན།
rdzogs chen
महासन्धि
mahāsaṅdhi
dzogchen

Great Perfection

Noun

ཐེག་པ་གཅིག་པ་

ekayāna · single vehicle

The notion that ultimately there is only one vehicle, or means, of achieving enlightenment.

ཐེག་པ་གཅིག་པ་
theg pa gcig pa
एकयान

tekpa chikpa

一乘
yīchéng
いちじょう
ichijō
single vehicle

School

དགེ་ལུགས་

Geluk · Geluk

The Geluk tradition traces its origin to Tsongkhapa, who propagated a modified version of the Kadampa lojong and lamrim teachings. It is the dominant tradition of Tibet, having established its control of the government under the figure of the Dalai Lama.

དགེ་ལུགས་
dge lugs

ge luk

Geluk

Noun

རིགས་

gotra · potential

Disposition, lineage, or class; an individual's gotra determines the type of enlightenment one is destined to attain.

རིགས་
rigs
गोत्र
gotra

種性, 鍾姓
zhōng xìng

potential

Noun

དབུ་མ་ཆེན་པོ་

Great Madhyamaka · Great Middle Way

The term Great Madhyamaka is utilized in different contexts depending on the tradition. In the Jonang tradition, it generally refers to the Zhentong Madhyamaka philosophy as it was developed and systematized by Dölpopa. In this context, the Great Madhyamaka refers to the presentation of ultimate truth, while Madhyamaka describes the emptiness of the relative level of truth. In the Nyingma tradition, Great Madhyamaka refers to the subtle, inner Madhyamaka that unifies the philosophical positions of Nāgārjuna and Asaṅga. This is presented in opposition to the coarse, outer Madhyamaka that is the dialectic approach of Prāsaṅgika and Svātantrika. In the Kagyu tradition, the term is used in a similar vein in that Madhyamaka is used to refer to philosophical inquiry, while Great Madhyamaka is used to refer to the view arrived at through yogic accomplishment. However, in all of these traditions, Great Madhyamaka is heavily associated with buddha-nature (tathāgatagarbha) and the definitive status of these teachings.

དབུ་མ་ཆེན་པོ་
dbu ma chen po
महामध्यमक
Mahāmadhyamaka
Uma Chenpo

Great Middle Way

Noun

ཡོན་ཏན་

guṇa · enlightened qualities

The qualities or attributes of an enlightened being.

ཡོན་ཏན་
yon tan
गुण

yönten

功德
gōng dé

kudoku
enlightened qualities

Noun

ཡོན་ཏན་ཕ་རོལ་ཏུ་ཕྱིན་པ་

guṇapāramitā · perfect qualities

In the Śrīmālādevī Siṃhanāda Sūtra it is explained that the dharmakāya of a buddha possesses the four perfect qualities of purity, bliss, permanence, and self.

ཡོན་ཏན་ཕ་རོལ་ཏུ་ཕྱིན་པ་
yon tan pha rol tu phyin pa
गुणपारमिता
guṇapāramitā

功德波羅蜜
gōngdébōluómì
kudokuharamitsu

perfect qualities

Adjective

གཞན་སྟོང་

gzhan stong · other-emptiness

The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature.

གཞན་སྟོང་
gzhan stong

zhentong

other-emptiness

Noun

གཞི་

gzhi · ground

The foundational basis of both saṃsāra and nirvāṇa. It is often used as a synonym for tathāgatagarbha and dharmadhātu.

གཞི་
gzhi

shi

ground

Noun

ཐེག་དམན།

Hīnayāna · Lesser Vehicle

The mainstream teachings and the early schools of Buddhism which primarily taught individual liberation through practice-focused renunciation and monasticism, considered lesser than the later movement of the Greater Vehicle (Mahāyāna), which professed enlightenment for all sentient beings and promoted compassion.

ཐེག་དམན།
theg dman
हीनयान
hīnayāna
thekmen

小乘
xiǎo chéng

Lesser Vehicle

Noun

འདོད་ཆེན་ འདོད་ཆེན་པོ་

icchantika · incorrigibles

Literally, "those with great desire," icchantikas could be rendered as hedonists or addicts. However, the term is generally used to refer to those who, due to their insatiable desire, are incapable of enlightenment.

འདོད་ཆེན་, འདོད་ཆེན་པོ་
'dod chen, 'dod chen po
इच्छन्तिक
icchantika
döchen, döchenpo
ichantika
一闡提
yī chǎn tí

issendai
incorrigibles

School

ཇོ་ནང་

Jonang · Jonang

The Jonang tradition was established by Dölpopa Sherab Gyaltsen, a thirteenth-century Sakya monk famous for his Zhentong teachings. The Jonang teachings and monasteries were suppressed in Tibet in the seventeenth century but survived in Amdo.

ཇོ་ནང་
jo nang

jo nang

Jonang

Noun

ཀ་དག

ka dag · primordial purity

Primordial purity is a term found in the Dzogchen tradition and refers to the empty nature of phenomena which is experienced through the practice of cutting-through meditation (khregs chod). It is often juxtaposed with spontaneous presence (lhun grub).

ཀ་དག
ka dag

kadak

primordial purity

School

བཀའ་གདམས་

Kadam · Kadam

The Kadam tradition, which traces its origin to the teachings of Atiśa, was the first of the so-called New Schools of Tibetan Buddhism, traditions which arose during or after the Second Propagation of Buddhism (phyi dar) in the tenth century.

བཀའ་གདམས་
bka' gdams

ka dam

Kadam

School

བཀའ་བརྒྱུད་

Kagyu · Kagyu

The Kagyu school traces its origin to the eleventh-century translator Marpa, who studied in India with Nāropa. Marpa's student Milarepa trained Gampopa, who founded the first monastery of the Kagyu order. As many as twelve subtraditions grew out from there, the best known being the Karma Kagyu, the Drikung, and the Drukpa.

བཀའ་བརྒྱུད་
bka' brgyud

ka gyu

Kagyu

Noun

ཉོན་མོངས་

kleśa · afflictive emotions

Often referred to as poisons, these are a class of disturbing or disruptive emotional states that when aroused negatively affect or taint the mind.

ཉོན་མོངས་
nyon mongs
क्लेश
kleśa
nyönmong
klesha
煩惱
fànnǎo

bonnō
afflictive emotions

Noun

ཀུན་གཞི་

kun gzhi · universal ground

Although it is commonly used as an abbreviation of ālayavijñāna (kun gzhi'i rnam shes), in later Tibetan traditions, particularly that of the Kagyu and the Nyingma, it came to denote an ultimate or pure basis of mind, as opposed to the ordinary, deluded consciousness represented by the ālayavijñāna. Alternatively, in the Jonang tradition, this pure version is referred to as ālaya-wisdom (kun gzhi'i ye shes).

ཀུན་གཞི་
kun gzhi
आलय
ālaya
kunzhi

universal ground

Noun

དུས་ཀྱི་འཁོར་ལོ།

Kālacakra · Wheel of Time

Can refer to either the Kālacakra Tantra and its derivative texts or to the systematic tantric tradition based on these texts, as well as the deity Kālacakra upon which the associated practices are centered.

དུས་ཀྱི་འཁོར་ལོ།
dus kyi 'khor lo
कालचक्र

dukyi khorlo

時輪
shí lún

Wheel of Time

Noun

ལམ་གྱི་རིམ་པ། ལམ་རིམ།

lam rim · stages of the path

Lam rim refers to the stages on the path and, by extension, more commonly to the genre of teachings which contain practical instructions for training on the stages of the path to enlightenment. Related to the blo sbyong practice, it is particularly known among the Kadampa and Geluk schools. Tsongkhapa's Byang chub lam rim chen mo is the most well known in this genre and the term lam rim is often used specifically to refer to this text.

ལམ་གྱི་རིམ་པ།, ལམ་རིམ།
lam gyi rim pa, lam rim
मार्गक्रम
mārgakrama
lamrim
mārgakrama

stages of the path

School

དབུ་མ་

Madhyamaka · Middle Way school

Along with Yogācāra, it is one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Nāgārjuna around the second century CE, it is rooted in the Prajñāpāramitā Sūtras, though its initial exposition was presented in Nāgārjuna's Mūlamadhyamakakārikā.

དབུ་མ་
dbu ma
मध्यमक
Madhyamaka
uma

中觀見
Zhōngguān Jìan

Middle Way school

Noun

ཕྱག་རྒྱ་ཆེན་པོ།

Mahāmudrā · Great Seal

Mahāmudrā refers to an advanced meditation tradition in Mahāyāna and Vajrayāna forms of Into-Tibetan Buddhism that is focused on the realization of the empty and luminous nature of the mind. It also refers to the resultant state of buddhahood attained through such meditation practice. In Tibet, this tradition is particularly associated with the Kagyu school, although all other schools also profess this tradition. The term also appears as part of the four seals, alongside dharmamūdra, samayamudrā, and karmamudrā.

ཕྱག་རྒྱ་ཆེན་པོ།
phyag rgya chen po
महामुद्रा
mahāmudrā
Chagya chenpo

Great Seal

School

མཧཱ་ཡོ་ག རྣལ་འབྱོར་ཆེན་པོ།

Mahāyoga · Great Yoga, Mahāyoga

This is first one of the inner tantric schools according to the Nyingma tradition. Mahāyoga includes two sub-sections of the tantras which includes eighteen tantras and the sādhanās that includes the eight sādhanā practices. Mahāyoga focuses on the Development Stage and espouses the view of equality and purity in which equality refers to equal nature of phenomena in being empty and purity refers to all appearances being inherently enlightened energies. The Mahāyoga path leads to four stages of vidyadharas.

མཧཱ་ཡོ་ག, རྣལ་འབྱོར་ཆེན་པོ།
rnal 'byor chen po
महायोग
Mahāyoga
naljor chenpo
Mahāyoga

Great Yoga, Mahāyoga

Noun

ཐེག་པ་ཆེན་པོ།

Mahāyāna · Great Vehicle

Mahāyāna, or the Great Vehicle, refers to the system of Buddhist thought and practice which developed around the beginning of Common Era, focusing on the pursuit of the state of full enlightenment of the Buddha through the realization of the wisdom of emptiness and the cultivation of compassion.

ཐེག་པ་ཆེན་པོ།
theg pa chen po
महायान
mahāyāna
thekpa chenpo

大乘
dasheng

Great Vehicle

Text

ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་རྣམ་པར་བཤད་པ།

Mahāyānottaratantraśāstravyākhyā ·

This is the title of Asaṅga's commentary to the Gyü Lama that is given by Tibetan sources instead of the Ratnagotravibhāgavyākhyā.

ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་རྣམ་པར་བཤད་པ།
theg pa chen po rgyud bla ma'i bstan bcos rnam par bshad pa
महायानोत्तरतन्त्रशास्त्रव्याख्या

Noun

དྲང་དོན་

neyārtha · provisional meaning

Refers to something that is taught for a specific reason, rather than because it is entirely true.

དྲང་དོན་
drang don
नेयार्थ
neyārtha

provisional meaning

Noun

ངོ་བོ་

ngo bo · essential nature

Essence or the most basic, fundamental nature or natural state of being. It is often used as a synonym for rang bzhin.

ངོ་བོ་
ngo bo
भाव
bhāva
ngowo

essential nature

Noun

རྔོག་ལུགས་

Ngok Tradition ·

Ngok Lotsāwa Loden Sherab's "analytic tradition" of exegesis of the Uttaratantra; one of two major Tibetan traditions of exegesis, both stemming from students of Sajjana.

རྔོག་ལུགས་
rngog lugs

ngok luk

Noun

སྤྲུལ་སྐུ།

nirmāṇakāya · emanation body

An fully enlightened Buddha is said to have the power to manifest in many forms in order to help the sentient beings. The emanation body of a buddha, as the third of the three bodies of a buddha, refers to the many forms in which a buddha can manifest and which are accessible to ordinary sentient beings. Buddhist scholars present four types of emanation bodies: emanation as supreme being, emanation as rebirth, emanation as artisan and emanation in diverse forms.

སྤྲུལ་སྐུ།
sprul sku
निर्माणकाय
nirmāṇakāya
trulku
nirmāṇakāya
化身
haushen

keshin
emanation body

Adjective

ངོ་བོ་ཉིད་མེད་པ་

niḥsvabhāva · lacking intrinsic nature

Lacking inherent existence.

ངོ་བོ་ཉིད་མེད་པ་
ngo bo nyid med pa
निःस्वभाव
niḥsvabhāva

lacking intrinsic nature

Noun

ངོ་བོ་ཉིད་མེད་པ་ཉིད་

niḥsvabhāvatā · absence of own being

The state of lacking a truly independent existence.

ངོ་བོ་ཉིད་མེད་པ་ཉིད་
ngo bo nyid med pa nyid
निःस्वभावता
niḥsvabhāvatā

absence of own being

Adjective

སྤྲོས་བྲལ་

niṣprapañca · nonconceptuality

Freedom from conceptual elaborations.

སྤྲོས་བྲལ་
spros bral
निष्प्रपञ्च
niṣprapañca

nonconceptuality

School

རྙིང་མ་

Nyingma ·

The Nyingma, which is often described as the oldest tradition of Tibetan Buddhism, traces its origin to Padmasambhava, who is said to have visited Tibet in the eighth century.

རྙིང་མ་
rnying ma

nying ma

Noun

ངེས་དོན་

nītārtha · definitive meaning

Refers to a teaching that is literally true.

ངེས་དོན་
nges don
नीतार्थ
nītārtha
ngedön

definitive meaning

Noun

དོན་དམ་བདེན་པ་

paramārthasatya · ultimate truth

"Ultimate truth" or "absolute truth"; the reality of things as they truly are.

དོན་དམ་བདེན་པ་
don dam bden pa
परमार्थसत्य
paramārthasatya
dön dam denpa

眞諦, 第一義諦
dì yī yì dì, zhendì

daiichigitai, shintai
ultimate truth

Noun

གཞན་དབང་གི་རང་བཞིན་

paratantrasvabhāva · dependent nature

The second of the three natures, according to the Yogācāra school. It is the dependent nature that is used to describe the relationship between mind and its objects, though there is a clear emphasis on the latter. Hence, this nature is concerned with the nature of seemingly external objects that arise in dependence upon causes and conditions.

གཞན་དབང་གི་རང་བཞིན་
gzhan dbang gi rang bzhin
परतन्त्रस्वभाव
paratantrasvabhāva
zhenwang gi rangzhin

dependent nature

Noun

ཀུན་བཏགས་ཀྱི་རང་བཞིན་

parikalpitasvabhāva · imaginary nature

The first of the three natures, according to the Yogācāra school. It is the imaginary nature which is falsely projected onto an object out of confusion.

ཀུན་བཏགས་ཀྱི་རང་བཞིན་
kun btags kyi rang bzhin
परिकल्पितस्वभाव
parikalpitasvabhāva
kuntak kyi rangzhin

imaginary nature

Noun

ཡོངས་སུ་གྲུབ་པའི་རང་བཞིན་

pariniṣpannasvabhāva · consummate nature

The third of the three natures, according to the Yogācāra school. It is the perfect nature that represents the most authentic understanding of phenomena, which is classically defined as the complete absence of the imaginary nature within the dependent nature.

ཡོངས་སུ་གྲུབ་པའི་རང་བཞིན་
yongs su grub pa'i rang bzhin
परिनिष्पन्नस्वभाव
pariniṣpannasvabhāva

consummate nature

Noun

མ་ཡིན་དགག་

paryudāsapratiṣedha · implicative negation

A negation that denies one thing in such a way that it clearly implies another.

མ་ཡིན་དགག་
ma yin dgag
पर्युदासप्रतिषेध
paryudāsapratiṣedha
ma yin gak

implicative negation

Noun

འོད་གསལ་གྱི་སེམས་

prabhāsvaracitta · luminous mind

The luminous aspect of mind that is often contrasted with its empty aspect. It is often used figuratively to reference the cognizant, or knowing, aspect of mind and sometimes more literally as the natural luminosity of mind and luminous wisdom that is experienced in meditation.

འོད་གསལ་གྱི་སེམས་
'od gsal gyi sems
प्रभास्वरचित्त

ösel gyi sem

光明心
guāng míng xīn

kōmyōshin
luminous mind

Noun

འོད་གསལ་

prabhāsvaratā · luminosity

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.

འོད་གསལ་
'od gsal
प्रभास्वर

ösel

光明
guāng míng

kōmyō
luminosity

Noun

ཤེས་རབ་

prajñā · wisdom

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.

ཤེས་རབ་
shes rab
प्रज्ञा
prajñā
sherab

般若
bān ruò

wisdom

Noun

ཤེར་ཕྱིན་ ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་

Prajñāpāramitā · Perfection of Wisdom

A class of Mahāyāna sūtras which represents some of the earliest known literature of this genre of Buddhism. There are around forty texts associated with this category, though the most widespread is the exceedingly brief Prajñāpāramitāhṛdayasūtra, popularly known as the Heart Sūtra. This class of literature is typically associated with the second turning of the dharma wheel and especially with the teachings on emptiness (śūnyatā). As such, these texts were the primary scriptural source for the philosophy of the Madhyamaka school.

ཤེར་ཕྱིན་, ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་
sher phyin, shes rab kyi pha rol tu phyin pa
प्रज्ञापारमिता
prajñāpāramitā

般若波羅蜜多
bōrě bōluómìduō

hannya haramitta
Perfection of Wisdom

Noun

རང་བཞིན་གནས་རིགས་

prakṛtisthagotra · naturally present potential

The potential for awakening that is inherently present in all beings.

རང་བཞིན་གནས་རིགས་
rang bzhin gnas rigs
प्रकृतिस्थगोत्र
prakṛtisthagotra
rangzhin nerik

本性住種性
běn xìng zhù zhǒng xìng

honshōjūshushō
naturally present potential

Noun

ཚད་མ།

pramāṇa · correct cognition

In the Buddhist literature on pramāṇa, it refers to cognition that correctly apprehends its object without any deception or mistake. Such correct cognition include direct perception and inferential cognition.

ཚད་མ།
tshad ma
प्रमान
pramāṇa
tshema
pramana
量
liàng

correct cognition

Noun

མེད་དགག་

prasajyapratiṣedha · nonimplicative negation

A negation that merely denies the existence of something without implicitly suggesting an alternative.

མེད་དགག་
med dgag
प्रसज्यप्रतिषेध
prasajyapratiṣedha
me gak

nonimplicative negation

Noun

གཉེན་པོ་

pratipakṣa · antidote

An antidote or remedy that contributes or supports the elimination or pacification of a particular ailment or affliction.

གཉེན་པོ་
gnyen po
प्रतिपक्ष

nyenpo
pratipaksha
對治
duizhi, duì zhì

taiji
antidote

Noun

རང་རྒྱལ། རང་སངས་རྒྱས།

Pratyekabuddha · solitary realizer

Pratyekabuddhas are saints who, in their last birth in the cycle of existence, are said to become enlightened through solitary practice on the nature of dependent ordination. These saints are said to appear when there is no buddha around and work either alone or in small groups.

རང་རྒྱལ།, རང་སངས་རྒྱས།
rang rgyal, rang sangs rgyas
प्रत्येकबुद्ध
pratyekabuddha
rang sangye, rangyal
pratyekabuddha
緣覺
yuán jué

solitary realizer

Noun

རྟེན་ཅིང་འབྲེལ་བར་འབྱུང་བ་ རྟེན་འབྲེལ་

pratītyasamutpāda · dependent origination

The notion that all phenomena arise in dependence on causes and conditions.

རྟེན་ཅིང་འབྲེལ་བར་འབྱུང་བ་, རྟེན་འབྲེལ་
rten 'brel, rten cing 'brel bar 'byung ba
प्रतीत्यसमुत्पाद

ten drel, tenching drelwar jungwa

緣起
yuánqǐ

engi
dependent origination

Noun

ཕ་རོལ་ཏུ་ཕྱིན་པ། ཕར་ཕྱིན།

pāramitā · perfection

The six or ten types of practices which lead an individual to Buddhahood. The practice of perfections is particularly important in Mahāyāna Buddhism in which the entire path of the Bodhisattva to reach full enlightenment is included in the six or ten perfections. The six perfections are that of giving, of discipline, patience, zeal, meditation, and wisdom. The perfection of skill-in-means, aspirations, power, and pristine wisdom are added to them to make ten perfections.

ཕ་རོལ་ཏུ་ཕྱིན་པ།, ཕར་ཕྱིན།
pha rol tu phyin pa, phar phyin
पारमिता
pāramitā
pa rol tu phyin pa, pharchin
pāramitā
波羅蜜
Bōluómì duō

haramitsu
perfection

Adjective

རང་སྟོང་

rang stong · self-emptiness

The state of being empty of self, which references the lack of inherent existence in relative phenomena.

རང་སྟོང་
rang stong

rangtong

self-emptiness

Noun

རྒྱུའི་རྒྱུད་

rgyu'i rgyud · causal continuum

The mind's natural mode that abides as suchness, which remains unchanged from the state of an ordinary being up until enlightenment.

རྒྱུའི་རྒྱུད་
rgyu'i rgyud

gyu gyu

causal continuum

School

ས་སྐྱ་

Sakya · Sakya

The Sakya tradition developed in the eleventh century in the Khön family of Tsang, which maintained an imperial-era lineage of Vajrakīla and which adopted a new teaching from India known as Lamdre.

ས་སྐྱ་
sa skya

sa kya

Sakya

Noun

རྒྱས་འགྱུར་གྱི་རིགས་

samudānītagotra · acquired potential

A potential or disposition that is acquired, accentuated, or developed through past karmic actions.

རྒྱས་འགྱུར་གྱི་རིགས་
rgyas 'gyur gyi rigs
समुदानीतगोत्र
samudānītagotra
gye gyur kyi rik

習所成種性
xí suǒ chéng zhǒng xìng

shūshushō
acquired potential

Place

གསང་ཕུ་ནེའུ་ཐོག་

Sangpu Neutok · Sangpu Neutok

Sangpu Neutok is an important monastery in central Tibet, just south of Lhasa, that was founded in 1072 by Ngok Lekpai Sherab, a disciple of Atiśa, and developed by his nephew, Ngok Lotsāwa Loden Sherab. Originally a Kadam monastery with two colleges, it evolved into a monastery that includes both Sakya and Geluk traditions. At its peak in the 11th to 14th centuries, it was one of the most highly esteemed centers for monastic education and the study of Buddhist philosophy in all of the Tibetan plateau. Many influential philosophers of the time studied there.

གསང་ཕུ་ནེའུ་ཐོག་
gsang phu ne'u thog

Sangpu Neutok

School

གསར་མ།

Sarma · New School

The new Buddhist schools which began to rise in the second millennium in Tibet after Buddhism declined in the ninth century as a result of the fall of the Yarlung dynasty. The Sarma schools were mostly based on Buddhist teachings freshly received from India and Nepal in contrast to the revival of the old teachings which already existed in Tibet.

གསར་མ།
gsar ma

sarma

New School

Noun

རྣམ་ཀུན་མཆོག་ལྡན་གྱི་སྟོང་པ་ཉིད་

sarvākāravaropetāśūnyatā · emptiness endowed with all supreme aspects

As opposed to a mere voidness, this phrase refers to an emptiness that is endowed with enlightened qualities and attributes.

རྣམ་ཀུན་མཆོག་ལྡན་གྱི་སྟོང་པ་ཉིད་
rnam kun mchog ldan gyi stong pa nyid

emptiness endowed with all supreme aspects

Noun

ལོངས་སྐུ། ལོངས་སྤྱོད་རྫོགས་སྐུ།

saṃbhogakāya · enjoyment body

The physical form of a buddha which resides in a pure buddha realm, possesses the marks and tokens of an enlightened being, teaches Mahāyāna teachings to a retinue of Bodhisattvas for eternity. This embodied form of a buddha is the source from which all the forms of emanation originate.

ལོངས་སྐུ།, ལོངས་སྤྱོད་རྫོགས་སྐུ།
longs sku, longs spyod rdzogs sku
संभोगकाय
saṃbhogakāya
longchö dzoku, longku
saṃbhogakāya
報身
baoshen

höjin
enjoyment body

Noun

ཀུན་རྫོབ་བདེན་པ་

saṃvṛtisatya · relative truth

"Relative truth" or "conventional truth"; the erroneously perceived reality common to the unenlightened.

ཀུན་རྫོབ་བདེན་པ་
kun rdzob bden pa
संवृतिसत्य
saṃvṛtisatya
kundzop denpa

世俗諦, 俗諦
shì sú dì, sú dì

sezokutai, zokutai
relative truth

Noun

སེམས་ཉིད་

sems nyid · nature of mind

Commonly found in Dzogchen and Mahāmudrā literature, this term denotes the true, natural state of mind as it is. Often used in these traditions as a synonym for buddha-nature.

སེམས་ཉིད་
sems nyid
चित्तत्व
cittatva
semnyi

nature of mind

Noun

བདེ་གཤེགས་སྙིང་པོ་

sugatagarbha · essence of the Bliss Gone One

Literally, the "essence" or "heart of the Bliss Gone One(s)," a synonym for tathāgatagarbha that is likewise often rendered into English by the term buddha-nature. Though it is often back translated into Sanskrit as sugatagarbha, this term is not found in Sanskrit sources.

བདེ་གཤེགས་སྙིང་པོ་
bde gshegs snying po
सुगतगर्भ

deshek nyingpo

essence of the Bliss Gone One

Noun

རང་བཞིན་

svabhāva · intrinsic nature

The nature or essence of a thing, which originates only from itself and is not dependent on any external entities, causes, or conditions.

རང་བཞིན་
rang bzhin
स्वभाव
svabhāva
rangzhin

自性
zìxìng

intrinsic nature

Noun

རང་རིག་

svasaṃvedana · self-awareness

An important term for the Yogācāra that refers to a consciousness of consciousness itself, or how one knows that they know something. It was a hotly debated topic that was disputed by followers of the Madhyamaka. In Tibet it would later become a common Dzogchen term, though with the entirely different meaning of one's own innate awareness (rig pa), a crucial concept in the Dzogchen teachings.

རང་རིག་
rang rig
स्वसंवेदन

rangrik

自證分
zìzhèngfēn

jishō
self-awareness

Noun

སྒྲུབ་ཐབས།

sādhana · practice method

Sādhana refers to a method of practice through which one can actualise a specific spiritual result, and by extension to the texts and manuals which present such methods. A sādhana in the Vajrayāna Buddhist context generally involves the worship and visualisation of a tantric deity, chanting of mantras, and associated practices. The practice often begins with verses of taking refuge and cultivating altruistic thought, then carrying out meditation on emptiness and the mandala of deity, seven-part worship, chanting of mantras, and finally the dissolution of the deity which was visualised.

སྒྲུབ་ཐབས།
sgrub thabs
साधन
sādhana
drupthab
sādhana
修行
chengjiu, xiūxíng

jōjuhō
practice method

Noun

མདོ།

sūtra · discourse, scripture

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.

མདོ།
mdo
सूत्र
sūtra
dho

佛经
fújīng

discourse, scripture

Noun

རྒྱུད།

tantra · continuum

Tantra, when juxtaposed with Sūtra, generally refers to the scriptures and texts which discuss esoteric topics. While the term is used to refer to texts on other topics, it is mostly used to refer to the genre of scriptures and texts on themes and topics associated with Vajrayāna Buddhism.

རྒྱུད།
rgyud
तन्त्र
tantra
gyu
tantra
密宗
mìzōng

continuum

Noun

དེ་བཞིན་ཉིད་

tathatā · suchness

Suchness itself, absolute reality, or thusness, as in the ultimate state of being of phenomena.

དེ་བཞིན་ཉིད་
de bzhin nyid
तथता
tathatā
day zhin nyi

suchness

Noun

དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་

tathāgatagarbha · buddha-nature

Buddha-nature, literally the "womb/essence of those who have gone (to suchness)."

དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་
de bzhin gshegs pa'i snying po
तथागतगर्भ
tathāgatagarbha

tatagatagarbha
如来藏
rúláizàng

buddha-nature

Noun

དེ་ཁོ་ན་ཉིད།

tattva · Suchness

The reality or the objective state of things as they are. In the Buddhist context, it refers to the ultimate nature of things although what exactly suchness means would depend on the philosophical position of the specific schools. The Middle Way school, for instance, consider emptiness as the suchness of all things.

དེ་ཁོ་ན་ཉིད།
de kho na nyid
तत्त्व
tattva
dekhonyi
tattva

shixiang

jissö
Suchness

Noun

ཐ་མལ་གྱི་ཤེས་པ་

tha mal gyi shes pa · ordinary mind

A Mahāmudrā term for the basic state of consciousness that has not been fabricated or altered in any way.

ཐ་མལ་གྱི་ཤེས་པ་
tha mal gyi shes pa

*prākṛtajñāna
tamal gyi shepa

ordinary mind

Noun

ཐུགས་དམ།

thugs dam · meditation at death

Persons who have experience in meditation on the nature of the mind or emptiness are said to be able to remain in a meditative equipoise after death. Although they have stopped breathing and are clinically dead, they are said to be able to retain their body without decay, often with lustre and flexibility. They are believed to have actualised their buddha-nature at the time of death and attained the state of enlightenment.

ཐུགས་དམ།
thugs dam

thugdam

meditation at death

Noun

ཆོས་འཁོར་རིམ་པ་གསུམ་

tridharmacakrapravartana · the three turnings of the wheel of dharma

Three successive stages of the Buddhist teachings. Though they are traditionally attributed to the historical Buddha, modern scholarship tends to view them as developmental stages that occurred over the course of an extended period of time, with interludes of several centuries, in which we see major doctrinal shifts often based on seemingly newly emergent scriptural sources.

ཆོས་འཁོར་རིམ་པ་གསུམ་
chos 'khor rim pa gsum
त्रिधर्मचक्रप्रवर्तन
tridharmacakrapravartana
chökhor rimpa sum

the three turnings of the wheel of dharma

Noun

སྐུ་གསུམ།

trikāya · three bodies

The three enlightened forms of a buddha one attains when one becomes fully enlightened. They include the truth body (dharmakāya), enjoyment body (saṃbhogakāya), and the emanation body (nirmāṇakāya). The three bodies comprise the many qualities and powers associated with buddhahood and thus are the result sought through Mahāyāna Buddhist practice.

སྐུ་གསུམ།
sku gsum
त्रिकाय
trikāya
kusum

三身
sānshēn

three bodies

Noun

རང་བཞིན་གསུམ་

trisvabhāva · three natures

According to the Yogācāra school, all phenomena can be divided into three natures or characteristics: the imaginary nature (parikalpitasvabhāva), the dependent nature (paratantrasvabhāva), and the perfect or absolute nature (pariniṣpannasvabhāva).

རང་བཞིན་གསུམ་
rang bzhin gsum
त्रिस्वभाव
trisvabhāva

three natures

Noun

དུག་གསུམ་

triviṣa · three poisons

The three poisons are a reference to the afflictive emotions of rāga (Tib. 'dod chags), dveṣa (Tib. zhe sdang), and moha (Tib. gti mug). These three detrimental states or afflictive behavioral patterns are difficult to definitively translate, and thus there are several common English variations of this group of three, such as desire, aggression, and bewilderment, or attachment, aversion, and delusion. It is useful to think of these three as a process that involves our insatiable urge to possess that which we desire and the ensuing aggravation that arises when we don't get what we want or have what we don't want forced upon us. Yet we are oblivious to the futility of these conditioned responses due to our lack of discernment, and thus we mindlessly continue to get caught up in this causal nexus.

དུག་གསུམ་
dug gsum
त्रिविष
triviṣa
duk sum

三毒
sandu

sandoku
three poisons

Noun

ཐེག་པ་གསུམ་

triyāna · three vehicles

Commonly seen in a Mahāyāna context, the three vehicles are the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna, which reference the three different types of Buddhist practitioners. However, these three vehicles can also reference the three types of Buddhist teachings of the Hīnayāna, Mahāyāna (or Pāramitāyāna), and the Vajrayāna.

ཐེག་པ་གསུམ་
theg pa gsum
त्रियान

三乗
sānchéng

sanjō
three vehicles

Noun

བཙན་ལུགས་

Tsen Tradition ·

Tsen Khawoche's "meditative tradition" of exegesis of the Uttaratantra; it is one of two major Tibetan traditions of exegesis, both stemming from students of Sajjana.

བཙན་ལུགས་
btsan lugs

tsen luk

Text

རྒྱུད་བླ་མ་

Uttaratantra · Ultimate Continuum

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.

རྒྱུད་བླ་མ་
rgyud bla ma
उत्तरतन्त्र
uttaratantra

寶性論
bǎo xìng lùn

Ultimate Continuum

Noun

རྡོ་རྗེའི་གནས་

vajrapada · vajra topics

Literally, vajra-footing, or base. In the context of the Ratnagotravibhāga, this is the name given to the seven subjects that are addressed in the treatise. These seven are the buddha, dharma, saṅgha, the element (dhātu), enlightenment (bodhi), enlightened qualities (guṇa), and enlightened activities (karman).

རྡོ་རྗེའི་གནས་
rdo rje'i gnas
वज्रपद

vajra topics

Noun

རྡོ་རྗེ་ཐེག་པ།

Vajrayāna · Diamond Vehicle

The esoteric Buddhist tradition which developed as a syncretic system involving deity worship, use of mantras, physical energy, and mystical practices. It is also known as the mantra tradition and the tantric school as a result of being based on texts known as tantras.

རྡོ་རྗེ་ཐེག་པ།
rdo rje theg pa
वज्रयान
vajrayāna
dorje thekpa

金剛乘
Jin'gangsheng

Diamond Vehicle

Noun

འདུལ་བ།

vinaya · discipline

Vinaya refers to the corpus of Buddhist teachings on moral discipline and precepts and is one of the three canonical sets of teachings alongside Sūtra and Abhidharma. It also refers to the monastic tradition which has been passed down since the Buddha's time until our time.

འདུལ་བ།
'dul ba
विनय
vinaya
dulwa
vinaya
毘奈耶
pínàiyé

discipline

Noun

ཕྱིན་ཅི་ལོག

viparyāsa · misperception, wrong perception

The misperception or incorrect view a person has of reality, which must be overcome by having correct understanding and right view. The four well known incorrect views are seeing impermanent phenomena as permanent, dissatisfactory nature of things as blissful, impure things as pure, and illusory things as absolute and real. However, in the context of buddha-nature theory or other systems, there are also other forms of misconceptions which contradict with objective reality.

ཕྱིན་ཅི་ལོག
phyin ci log
विपर्यास
viparyāsa
chyinchilok
viparyāsa
顚倒
diandao

tendö
misperception, wrong perception

Noun

བྲལ་འབྲས་

visaṃyogaphala · freed effect

One of the five types of effects, or fruitions. It refers to an effect that arises from removing that which obscures or hinders it.

བྲལ་འབྲས་
bral 'bras
विसंयोगफल
visaṃyogaphala
drel drey

freed effect

School

རྣལ་འབྱོར་སྤྱོད་པ་

Yogācāra · Yoga-Practice school

Along with Madhyamaka, it was one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Asaṅga and Vasubandhu around the fourth century CE, many of its central tenets have roots in the Saṃdhinirmocanasūtra and the so-called third turning of the dharma wheel (see tridharmacakrapravartana).

རྣལ་འབྱོར་སྤྱོད་པ་
rnal 'byor spyod pa
योगाचार
Yogācāra
naljor chöpa

瑜伽行派
Yuqiexing pai
瑜伽行
Yugagyō
Yoga-Practice school

Noun

གློ་བུར་གྱི་དྲི་མ་

āgantukamala · adventitious stains

Mental stains that are not inherent to the nature of the mind but are temporarily present as the residue of past actions or habitual tendencies. It is sometimes iterated as adventitious defilements (Skt. āgantukakleśa, Tib. glo bur gyi nyon mongs), which references the fickle and temporary nature of disturbing emotions that lack an ultimately established basis for existence.

གློ་བུར་གྱི་དྲི་མ་
glo bur gyi dri ma
आगन्तुकमल
āgantukamala
lobur kyi drima

adventitious stains

Noun

ཀུན་གཞིའི་རྣམ་ཤེས་

ālayavijñāna · ground consciousness

A neutral base consciousness that is posited as the storehouse for the seeds of past karmic actions in which they remain in a latent state until the circumstances arise for them to ripen as karmic consequences.

ཀུན་གཞིའི་རྣམ་ཤེས་
kun gzhi'i rnam shes
आलयविज्ञान
ālayavijñāna
kunshi namshe

藏識, 阿賴耶識
cáng shí, ā lài yé shí

arayashiki, zōshiki
ground consciousness

Noun

བདག་ཉིད་ཅན་

ātmaka · embodiment

Literally, the state of possessing a self. It is usually used to denote something which is endowed with a certain innate, or natural, attribute.

བདག་ཉིད་ཅན་
bdag nyid can
आत्मक
ātmaka
dak nyi chen

embodiment

Noun

བདག་

ātman · self

Though it can simply be used as the expression "I" or "me", in Indian thought the notion of self refers to a permanent, unchanging entity, such as that which passes from life to life in the case of people, or the innate essence (svabhāva) of phenomena.

བདག་
bdag
आत्मन्

dak

我, 灵魂
línghún, wǒ

ga
self

Noun

སྒྲིབ་པ་

āvaraṇa · obscurations

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.

སྒྲིབ་པ་
sgrib pa
आवरण
āvaraṇa
drip pa

obscurations

Noun

ཉན་ཐོས།

śrāvaka · Disciple, Hearer

The disciples of the Buddha who aspire to attain individual liberation or nirvāṇa. The final goal of the Hearers is to become an arhat, a state in which one has totally eliminated the inner problems of attachment, hatred and ignorance, the main causes for rebirth in this cycle of existence. There are four stages of a śrāvaka path including eight phases.

ཉན་ཐོས།
nyan thos
श्रावक
śrāvaka
nyentö
śrāvaka
聲聞
shēng wén
声聞
shōmon
Disciple, Hearer

Noun

སྟོང་པ་ཉིད་

śūnyatā · emptiness

The state of being empty of an innate nature due to a lack of independently existing characteristics.

སྟོང་པ་ཉིད་
stong pa nyid
शून्यता
śūnyatā
tong pa nyi
shunyata
空, 空門
kōng, kōng mén

kū, kūmon
emptiness

[1] The wordings identical or similar to the phrase "all sentient beings possess the tathāgata heart" (also found in the text below right after I.133) or "all sentient beings always possess the tathāgata heart" (see the text below right after I.28) in RGVV occur several times in the Tathāgatagarbhasūtra. As RGVV says just below in the text (following I.28), it is precisely according to that sūtra that the three meanings of this phrase will be explained.

[2] In the Tibetan editions of the Uttaratantra, this verse follows I.28, and some editions omit it altogether. JKC (50) notes this fact and says that it does belong to the text since Dölpopa, Karma Könshön (a student of the Third Karmapa), Rongtön, Gö Lotsāwa, and others quote and comment on it extensively.

[3] DP and C reverse the order of verses I.27–28 and insert this sentence between them. For the sake of conforming with the pattern of the respective initial two verses on each one of the three jewels in the text above and the following topics below, Takasaki suggests to insert "What is taught by this?" (anena kiṃ darśitam /) between these two verses.

[4] This follows Schmithausen’s suggestion of sadbhāvārthena for saṃbhāvārthena. Schmithausen points out that the virtually identical term gotrasadbhāvārtham appears in the text below (J72.8; see the comments on I.149ff.).

[5] There are many volumes in Tibet as well as by Japanese and Western scholars on how Uttaratantra I.28 in general and its compound buddhagarbhāḥ in particular can be interpreted, so I will highlight just a few points here. As for the somewhat differing Sanskrit and Tibetan versions, spharaṇa in I.28a literally means "quivering," "throbbing," "vibrating," or "penetrating" (the Tibetan here is ’phro ba but khyab pa in the text below in the comments on I.146). Also, Uttaratantra II.13, II.93, and IV.61 use spharaṇa in connection with light rays, and the version of I.28a in Ratnākaraśānti’s Sūtrasamuccayabhāṣya (D3935, fol. 297a.1) says "the illuminating dharmadhātu radiates" (chos dbyings snang byed ’od ’byung). SM 8b "since the welfare of sentient beings depends on the victor,"which is a reformulation of Uttaratantra I.27a and I.28a, suggests an interaction between the dharmakāya of a buddha and the buddha natures of sentient beings. In this vein, an interlinear gloss on verse 11 explicitly relates the twofold dharmakāya—"the utterly stainless dharmadhātu and its natural outflow (teaching the principles of profundity and diversity)"in Uttaratantra I.145 (explained by RGVV as "consisting of the arising of [individually] corresponding [forms of] cognizance in other sentient beings to be guided")—to "the perfect buddhakāya radiates."Compare also the even more explicit explanation on such an interaction between the dharmakāya of a buddha and the tathāgata hearts of beings in CMW on I.28a (473), which says the following. In order to purify the basic element of sentient beings, with the dharmakāya functioning as the support, the sambhogakāya and the nirmāṇakāya perform the welfare of beings through pervading pure and impure retinues, respectively. Therefore, the basis to be purified—the tathāgata heart—exists in all sentient beings. For, if this basis to be purified did not exist in them, their being pervaded by the activity of the three kāyas would be pointless. CMW (480) also says that even those with wrong craving thrive through virtue (the cause for meeting a buddha in the future) because they have the naturally pure disposition. Without this naturally pure disposition, they would not thrive through the light rays of the wisdom of the tathāgatas and virtue. Similarly, YDC (374) answers some objections to enlightened activity by explaining it as the interaction between the dharmakāya of a buddha and the basic element of sentient beings: "‘There is no object for the enlightened activity of awakening to engage because sentient beings are by nature afflicted, similar to the activity of digging for gold’s not engaging anything if there is no gold.’ This is not true—since awakening exists in sentient beings too without any difference, it is that in which enlightened activity engages. ‘But if awakening exists in them without difference, enlightened activity does not need to engage it.’ Since it is obscured by adventitious afflictions, just as the sky is by clouds, these must be dispelled. ‘Enlightened activity does not have the power to do so.’ It does have that power because it entails great compassion." In addition, compare Padma Karpo’s explanation of I.28a in appendix 1. See also Ruegg (1969, 273) and Ruegg (1973, 97), who translates spharaṇa in I.28a as "irradiation." For these reasons, I chose "radiating"for spharaṇa since that English word covers both the meaning of "penetrating" and the sense of the tathāgata heart’s being vibrant with the energy of its natural luminosity (see the example below in this note of violins vibrating). As for vyatibheda in I.28b, rendered as "undifferentiable"above in the text (which corresponds more to Tib. dbyer med), it literally means "pervading." In the Tibetan, I.28c says "because the disposition exists (yod)," and I.28d ends in can, which literally means "to possess." However, can is also a common way to indicate a bahuvrīhi compound in Tibetan translations from Sanskrit, as is the case here. The two most basic renderings of the Sanskrit of the fourth line with its compound buddhagarbhāḥ are "all beings are always such that they contain a buddha/have a buddha as their core." Interestingly, in the early Tibetan translations, this line ended in yin ("are"), which was only replaced by can at a rather late point. The most obvious reason for this is to avoid the reading "all beings are the buddha heart,"which is immediately suggested to readers of Tibetan unfamiliar with the underlying Sanskrit. Though I use the word "possess" in I.28d, it is not meant in the sense of sentient beings’ actually owning buddha nature. Nevertheless, especially some later Tibetan (and Western) commentators greatly emphasize that beings actually possess the buddha heart or even full-fledged buddhahood. This is denied at length by the Eighth Karmapa’s commentary on the Abhisamayālaṃkāra (see Brunnhölzl 2010, 438–43). It is also contradicted by Uttaratantra I.27, which explicitly says that the disposition is not the actual buddhahood or dharmakāya—the fruition—but a case of labeling the cause with the name of its result. So, one way to look at these two verses is in terms of cause, fruition, and their fundamental equality. In this way, the disposition is the cause for the fruition of the buddhakāya, with suchness indicating that this "cause" is not different from the result (the nature of the mind being always the same in sentient beings and buddhas, or, throughout ground, path, and fruition). This is underlined by Uttaratantra I.142ab:

Its nature is buddhakāya,
Suchness, and the disposition.

As the Eighth Karmapa demonstrates in detail, it is impossible to establish verses I.27– 28 as strict logical proofs for buddha nature’s actually existing in all beings or their possessing it (these verses may only serve as indications or metaphors from the perspective of convenient parlance). This is also highlighted by the fact that in the Tibetan tradition, buddha nature is typically considered as a "very hidden phenomenon," which by definition does not lie within the reach of inferential valid cognition, but can be approached only through valid Buddhist scriptures. For a selection of Indian and Tibetan that offer more affirmative explanations of the three "proofs"in Uttaratantra I.27–28, see appendix 1.

Without going into further details, I would like to present another more path-oriented example that adds to the perspective on the three "proofs,"especially "the buddhakāya radiating." As we saw, the first lines in the three verses I.27, I.28, and I.142 of the Uttaratantra equate buddhakāya, buddha wisdom, and dharmakāya, respectively, clearly indicating that the dharmakāya is not just mere emptiness but—as buddha wisdom—it actively engages and communicates with sentient beings. This is also clearly suggested by Uttaratantra I.145, which describes the dharmakāya as twofold: (a) the completely unstained dharmadhātu and (b) its natural outflow that consists of the teachings of the principles of profundity and diversity—which is used by SM as a gloss of the first line of I.28. RGVV explains that the dharmakāya of buddhas consists not only of (a), which is the dharma that represents the sphere of nonconceptual wisdom and is to be personally experienced by these buddhas. The natural outflow of the pure dharmadhātu (b), which is the cause for attaining (a), consists of the arising of individually corresponding forms of cognizance in the beings to be guided, which is the dharma that is the teaching. This fits with the explanation of line I.28a in the Eighth Karmapa’s Lamp (14–15): "At the point when the wisdom of realization—the awareness that exists primordially as not being different from the sugata heart as the expanse—rises from the expanse that is the profound matrix of the sugata heart, all seeds of obscuration are relinquished. The self-awareness of this wisdom of realization is accomplished through the wisdom of the fundamental change of [having gathered] immeasurable accumulations [of merit and wisdom]. You may wonder, ‘How is it accomplished?’ The cognition that frees from stains [and exists] in the cognizance of sentient beings that is associated with obscurations is blessed by the inconceivable power of the wisdom [of a buddha]. In addition, there [also] exists the element of wisdom in the element that is the cognition [of sentient beings] free from stains. It is by virtue of the power of both [the cognition that frees from stains and is blessed by buddha wisdom and the intrinsic wisdom of sentient beings] that their cognizance fundamentally changes into being without stains, and thus the wisdom of realization becomes of one taste with the dharmakāya."Later, the Lamp (30–31) says: "That certain [beings] to be guided see these miracles of the body, speech, and mind of the [buddhas] is by virtue of the power of both the tathāgatas’ compassion of blessing, emanating, and transforming adventitious seeming [reality] through their having gained mastery over powerful ultimate reality and the tathāgata hearts of those to be guided, whose mind streams are endowed with the tathāgata heart. [Through this,] even ordinary beings are able to realize the miracles of the bhagavāns, the indestructible vajra points." In addition, as mentioned above, the Sanskrit term spharaṇa for "radiates"literally means "vibrates." So, as far as the "awakening"of buddha nature in sentient beings is concerned, one may think of both buddhas and sentient beings as violins, with the "buddha violins"being in perfect tune and playing loudly, clearly, and all the time (teaching the dharma in various ways), while the strings of the "sentient being violins"are covered by a very light cloth. In that situation, the strings of the latter violins will not resound when the former play, but all the strings with the same tuning will at least start to vibrate, even if they are covered by such a light cloth. The less they are covered and the louder the strings of the "buddha violins"play, the stronger they will vibrate, so that the cloth starts moving and gradually slips off the strings, resulting in the strings of the "sentient being violins"gradually resounding louder and clearer too. Likewise, on the path, the more the qualities of buddha nature in beings are stimulated and thus "shake off,"so to speak, their adventitious obscurations, the more these qualities manifest fully. In brief, the first line of Uttaratantra I.28 refers to the "buddha violins"vibrating and the third line to the "sentient being violins." The fact that the former can actually make the latter vibrate too is shown by the second line, which states (in effect) that their "strings"are indeed of the same nature. For further discussions of Uttaratantra I.27–28, see appendix 1 as well as Ruegg 1969, 272–86, Mipham Rinpoche’s Lamp of Certainty (Pettit 1999, 384–87), and Kano 2006.

[6] RGVV provides an explanation of I.27–28 in the context of matching the nine examples for buddha nature with its threefold nature of dharmakāya, suchness, and the disposition (see I.143–52).

[7] DP have this sentence in a slightly different form ("This topic in all its aspects should be explained through the sense in which it is invariably taught in all the words [of the Buddha]") immediately after verse I.27 and preceding the above sentence "That is, [he spoke of this] in the sense . . ." As for "the sense in which it is invariably taught in all the words [of the Buddha],"it seems difficult to ascertain that buddha nature is always explained by way of the following ten topics in the scriptures. However, as mentioned in the introduction, the first six seem to be a rather common template, at least in Yogācāra texts, in particular in their descriptions of ultimate reality, and RGVV (J40) says at the end of the sixth topic that the remaining four topics are simply extensions of the sixth one. GC (330) also states that this template of six topics is found in many texts besides the Uttaratantra (such as the Abhidharmasamuccaya) and explains that the first topic "nature" is the main point to be understood, while the remaining five topics represent the means to understand this first topic. In addition, the Uttaratantra also uses the very same six topics in its second chapter to describe awakening, with the seventh and eighth topics in this chapter being again extensions of the sixth one.

[8] Due to the above-mentioned differences in PD, the section after "By virtue of which purport is that [said]?"reads: "I.28. In brief, it is in a threefold sense that the Bhagavān spoke of ‘all sentient beings always possessing the tathāgata heart.’ I.27. This topic in all its aspects should be explained through 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 [here]. 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 undifferentiated [from the suchness of beings], and in the sense that the tathāgata disposition exists [in these beings]. These three topical points will be taught [in detail] below according to the Tathāgatagarbhasūtra. [Here, I begin with] a synopsis."GC (263.6–7 and 22–25) reads: "I.27. This topic in all its aspects is pointed out through 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 first. I.28. In brief, it is in a threefold sense that the Bhagavān spoke of ‘all sentient beings always possessing the tathāgata heart.’ 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 undifferentiated [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 according to the Tathāgatagarbhasūtra. [Here, I begin with] a synopsis."

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Difference between revisions of "སྙིང་པོའི་ཆོས་མཛོད།"

Revision as of 21:52, 15 September 2020

ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་རྩ་བ།

I.28

མདོ་རྒྱུད།

བསྟན་བཅོས།

གསུང་ཆོས།

རྒྱབ་རྟེན་མཁོ་ཆས།

དྲི་ལན།

ཚིག་མཛོད་

Contents