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The Changeless Nature

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

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Lord Buddha taught the dharma in three main phases of teaching called the three dharmachakras or the three 'turnings of the wheel of dharma'. The first dharmachakra expounded the 'Four Truths of the Realised', the 'Eightfold Path of the Realised' and other fundamental principles, thereby making clear what suffering is, what causes such suffering, what really constitutes a definitive end (cessation) to suffering and what the means are for achieving this definitive end. The teachings given in this first phase are the easiest to understand.
      The second dharmachakra, also referred to as the 'middle turning' or the 'dharmachakra of no-characteristics', demonstrated the illusory nature of everything and placed the teachings of the first dharmachakra in a much less concrete perspective; suffering was no longer something to be doted with existential reality and the fundamental statements of voidness (śūnyatā) - 'form not existing', 'sound not existing' etc. - were postulated to show the void nature of everything. In the third dharmachakra the 'true nature' of everything was explained - not just voidness, in the sense of complete absence or negation, but a void nature, resplendent with all qualities, naturally present, which is the essence of all beings; their buddha-nature. Since this is the very nature of all beings then by working on it anyone of them can reveal the enlightened wisdom that is inherent to that nature.
      The subject matter of these three dharmachakras was commented upon and cross-referenced in the many treatises (śāstra) composed by buddhist scholars after the Buddha's parinirvāṇa. Maitreya composed five encyclopaedic śāstra of which this Mahāyāna Uttara Tantra Śāstra is one. Its teachings are those of the third dharmachakra. Many commentaries have been written for Maitreya's text, transmitted into this world by Aćarya Asaṅga. and the one chosen for this translation's standpoint is that of Jamgön Kongtrül the Great, whose commentary is in two main parts: an introduction to Maitreya's work and a commentary on the actual text of the original. (Kenneth and Katia Holmes, translator's introduction, 3–4)

Citation	Holmes, Ken, and Katia Holmes, trans. The Changeless Nature: The Mahāyānottaratantraśāstra. 2nd ed. By Arya Maitreya and Acarya Asanga. Eskdalemuir, Dumfriesshire, Scotland: Karma Kagyu Trust, 1985. https://archive.org/details/mahayanottaratantrasastrathechangelessnaturebykenandkatiaholmes_202003_994_R/page/n1/mode/2up.

ContentsSources

• Translators' Introductionp. 3

• THE TEXT

• Introduction: the seven vajra pointsp. 13

• PART ONE: THE ACHIEVEMENT: THE THREE JEWELS

• First Vajra Point: the buddhap. 17
• Second Vajra Point: the dharmap. 19
• Third Vajra Point: the sanghap. 21

• PART TWO: THE BASIS FOR THIS ACHIEVEMENT

• General Comment on these Last Four Vajra Pointsp. 29
• Fourth Vajra Point: buddha-naturep. 31
• 1. Summary:
  • A. 3 reasons why beings have itp. 31
• 2. Detailed Presentation
  • B. 10 aspects of buddha-potential
    • naturep. 33
    • causep. 33
    • fruitp. 35
    • functionp. 35
    • endowments p. 37
    • approachp. 37
    • phasesp. 39
    • all-pervasivenessp. 39
    • inalterabilityp. 39
    • inseparability from its qualitiesp. 49

• • C. 9 examples
    • the examplesp. 51
    • summary and meaning of examplesp. 61

• • D. Purpose of teachings on buddha-naturep. 69

• Fifth Vajra Point: enlightenment

• • its naturep. 77
  • causep. 77
  • fruitp. 79
  • functionp. 81
  • endowmentsp. 85
  • actualisationp. 87
  • permanencep. 97
  • inconceivabilityp. 99

• Sixth Vajra Point: the qualities of buddhahood

• 1. synopsis in terms of two sorts of kayap. 103
• 2. detailed explanation of each

• • the qualities of freedom—ultimately-true kaya
  • 10 powers of perfect knowledgep. 105
  • 4 kinds of fearlessnessp. 107
  • 18 distinctive qualitiesp. 107

• • the qualities of maturity—relatively-true kayas

• • the 32 marks of a perfect beingp. 111

• 3. scriptural sourcep. 113
• 4. recapitulation of the examplesp. 113

• Seventh Vajra Point : buddha-activity

• 1. synopsisp. 119
• 2. detailed explanation
  • spontaneityp. 121
  • unceasingnessp. 121
• 3. expanded explanation through 9 examplesp. 123
  • purpose and significance of examplesp. 141
  • review of examples to show their sublimenessp. 145

• PART THREE: CONCLUSION

• 1. the benefits of this textp. 151
• 2. how this Sastra was composedp. 155
• 3. dedicationp. 159

• NOTES

• Translators Introductionp. 163
• Part Onep. 163
• Part Two : buddha-naturep. 167
•                   enlightenmentp. 171
•                   qualitiesp. 174
•                   activityp. 175
• Part Threep. 176

1. Maitreya/Asaṅga (mgon po byams pa)/thogs med: Ratna-gotra-vibhaga, also know as Mahāyānottaratantraśāstra or Uttaratantrashastra (theg pa chen po rgyud bla ma'i bstan bcos), Otani: (P5525), sems tsam, phi 54b7-74b6 (vol.108, p.24-32) (Tōh. 4024), sems tsam, phi 54b1-73a7. (N) phi 48b3-69a3. (Kinsha) 3524, phi 64b1 (p.33-3-1). In bstan 'gyur (sde dge), Vol. 123: 107-146. Delhi: delhi karmapae choedhey, gyalwae sungrab partun khang, 1982-1985. Columbia AIBS

śūnyatā - The state of being empty of an innate nature due to a lack of independently existing characteristics. Skt. शून्यता Tib. སྟོང་པ་ཉིད་ Ch. 空,空門

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Mahāyāna - 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. Skt. महायान Tib. ཐེག་པ་ཆེན་པོ། Ch. 大乘

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tantra - 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. Skt. तन्त्र Tib. རྒྱུད། Ch. 密宗

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

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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. Tib. བཀའ་བརྒྱུད་

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