Root Verses

रत्नगोत्रविभाग महायानोत्तरतन्त्रशास्त्र

Ratnagotravibhāga Mahāyānottaratantraśāstra

ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས།

theg pa chen po rgyud bla ma'i bstan bcos

究竟一乘寶性論

jiu jing yi cheng bao xing lun

Traité de la Continuité suprême du Grand Véhicule

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

D4024  ·  001 T1,611

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Root Verses

Ratnagotravibhāga Mahāyānottaratantraśāstra—An Analysis of the Jewel Disposition, A Treatise on the Ultimate Continuum of the Mahāyāna

Oṃ namaḥ Śrī Vajrasattvāya—Oṃ I pay homage to Glorious Vajrasattva

	VerseNumber	VariationLanguage	VariationOriginal	VariationTrans
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.1	I.1	Tibetan	སངས་རྒྱས་ཆོས་ཚོགས་ཁམས་དང་བྱང་ཆུབ་དང་། ། ཡོན་ཏན་སངས་རྒྱས་ཕྲིན་ལས་ཐ་མ་སྟེ། ། བསྟན་བཅོས་ཀུན་གྱི་ལུས་ནི་མདོར་བསྡུ་ན། ། རྡོ་རྗེ་ཡི་ནི་གནས་བདུན་འདི་དག་གོ། །	Buddha, dharma, assembly, basic element, Awakening, qualities, and finally buddha activity– The body of the entire treatise Is summarized in these seven vajra points.
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.1	I.1	Sanskrit	बुद्धश्च धर्मश्च गणश्च धातु- र्बोधिर्गुणाः कर्म च बौद्धमन्त्यम् कृत्स्नस्य शास्त्रस्य शरीरमेतत् समासतो वज्रपदानि सप्त	buddhaśca dharmaśca gaṇaśca dhātu- bodhirguṇāḥ karma ca bauddhamantyam kṛtsnasya śāstrasya śarīrametat samāsato vajrapadāni sapta
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.1	I.1	Chinese	佛法及眾僧性道功德業 略說此論體七種金剛句	The Buddha, the Doctrine, and the Community, The Essence [of the Buddha], the Supreme Enlightenment, The Virtuous Qualities [of the Buddha], And, last of all, the Act of the Buddha; — These are the 7 Adamantine Subjects, [which show] Briefly, the body of the whole text.
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.10	I.10	Chinese	不思議不二無分淨現對 依何得何法離法二諦相
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.10	I.10	Sanskrit	अचिन्त्याद्वयनिष्कल्पशुद्धिव्यक्तिविपक्षतः यो येन च विरागोऽसौ धर्मः सत्यद्विलक्षणः	acintyādvayaniṣkalpaśuddhivyaktivipakṣataḥ yo yena ca virāgo'sau dharmaḥ satyadvilakṣaṇaḥ
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.10	I.10	Tibetan	བསམ་མེད་གཉིས་མེད་རྟོག་མེད་པ། ། དག་གསལ་གཉེན་པོའི་ཕྱོགས་ཉིད་ཀྱིས། ། གང་ཞིག་གང་གིས་ཆགས་བྲལ་བ། ། བདེན་གཉིས་མཚན་ཉིད་ཅན་དེ་ཆོས། །	By virtue of its being inconceivable, free from the dual, nonconceptual, Pure, manifesting, and a remedial factor, It is what is and what makes free from attachment, respectively— The dharma that is characterized by the two realities.
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.100	I.100	Tibetan	དེ་བཞིན་བདེ་གཤེགས་མནར་མེད་གནས་རྣམས་ལའང་། ། སངས་རྒྱས་སྤྱན་གྱིས་རང་ཆོས་ཉིད་གཟིགས་ཏེ། ། སྒྲིབ་མེད་ཕྱི་མཐའི་མུར་གནས་ཐུགས་རྗེ་ཡི། ། བདག་ཅག་སྒྲིབ་པ་ལས་ནི་གྲོལ་བར་མཛད། །	Similarly, the Sugata beholds his own true nature With his buddha eye even in those who dwell in the Avīci [hell] And thus, as the one who is unobscured, remains until the end of time, And has the character of compassion, frees it from the obscurations.
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.100	I.100	Sanskrit	विलोक्य तद्वत् सुगतः स्वधर्मता- मवीचिसंस्थेष्वपि बुद्धचक्षुषा विमोचयत्यावरणादनावृतो ऽपरान्तकोटीस्थितकः कृपात्मकः	vilokya tadvat sugataḥ svadharmatā- mavīcisaṃstheṣvapi buddhacakṣuṣā vimocayatyāvaraṇādanāvṛto 'parāntakoṭīsthitakaḥ kṛpātmakaḥ
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.100	I.100	Chinese	佛眼觀自法 遍一切眾生 下至阿鼻獄 具足如來藏 自處常住際 以慈悲方便 令一切眾生 遠離諸障礙
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.101	I.101	Chinese	如朽故華中 有諸佛如來 天眼者見知 除去萎華葉 如來亦如是 見貪煩惱垢 不淨眾生中 具足如來藏 以大慈悲心 憐愍世間故 為一切眾生 除煩惱花葉
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.101	I.101	Sanskrit	यद्वत् स्याद्विजुगुप्सितं जलरुहं संमिञ्जि तं दिव्यदृक् तद्गर्भस्थितमभ्युदीक्ष्य सुगतं पत्राणि संछेदयेत् रागद्वेषमलादिकोशनिवृतं संबुद्धगर्भं जगत् कारुण्यादवलोक्य तन्निवरणं निर्हन्ति तद्वन्मुनिः	yadvat syādvijugupsitaṃ jalaruhaṃ saṃmiñji taṃ divyadṛk tadgarbhasthitamabhyudīkṣya sugataṃ patrāṇi saṃchedayet rāgadveṣamalādikośanivṛtaṃ saṃbuddhagarbhaṃ jagat kāruṇyādavalokya tannivaraṇaṃ nirhanti tadvanmuniḥ
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.101	I.101	Tibetan	ཇི་ལྟར་མི་སྡུག་པདྨ་ཟུམ་ལ་བདེ་བར་གཤེགས་པ་ནི། ། དེ་ཡི་ཁོང་གནས་ལྷ་མིག་མཐོང་ནས་འདབ་མ་གཅོད་བྱེད་ལྟར། ། ཆགས་སྡང་སོགས་དྲི་སྦུབས་བསྒྲིབས་རྫོགས་སངས་སྙིང་པོ་འགྲོ་གཟིགས་ཏེ། ། ཐུགས་རྗེས་ཐུབ་པ་དེ་བཞིན་སྒྲིབ་པ་དེ་ནི་འཇོམས་པར་མཛད། །	Just as someone with the divine eye would perceive an ugly shriveled lotus And a sugata dwelling enclosed in it, thus cutting apart its petals, So the sage beholds the buddha heart obscured by the sheaths of the stains such as desire and hatred, Thus annihilating its obscurations out of his compassion for the world.
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.102	I.102	Tibetan	ཇི་ལྟར་སྲོག་ཆགས་ཚོགས་བསྐོར་སྦྲང་རྩི་ནི། ། སྐྱེས་བུ་མཁས་པས་དེ་དོན་གཉེར་བ་ཡིས། ། མཐོང་ནས་ཐབས་ཀྱིས་དེ་དང་སྲོག་ཆགས་ཚོགས། ། ཀུན་ནས་བྲལ་བར་རབ་ཏུ་བྱེད་པ་བཞིན། །	Suppose a clever person were to see Honey surrounded by a swarm of insects And, striving for it, would completely separate it From the swarm of insects with the [proper] means.
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.102	I.102	Sanskrit	यथा मधु प्राणिगणोपगूढं विलोक्य विद्वान् पुरुषस्तदर्थी समन्ततः प्राणिगणस्य तस्मा- दुपायतोऽपक्रमणं प्रकुर्यात्	yathā madhu prāṇigaṇopagūḍhaṃ vilokya vidvān puruṣastadarthī samantataḥ prāṇigaṇasya tasmā- dupāyato'pakramaṇaṃ prakuryāt
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.102	I.102	Chinese	上妙美味蜜 為群蜂圍遶 須者設方便 散蜂而取蜜
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.103	I.103	Sanskrit	सर्वज्ञचक्षुर्विदितं महर्षि- र्मधूपमं धातुमिमं विलोक्य तदावृतीनां भ्रमरोपमाना- मश्लेषमात्यन्तिकमादधाति	sarvajñacakṣurviditaṃ maharṣi- rmadhūpamaṃ dhātumimaṃ vilokya tadāvṛtīnāṃ bhramaropamānā- maśleṣamātyantikamādadhāti
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.103	I.103	Chinese	如來亦如是 以一切智眼 見諸煩惱蜂 圍遶佛性蜜 以大方便力 散彼煩惱蜂 顯出如來藏 如取蜜受用
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.103	I.103	Tibetan	དྲང་སྲོང་ཆེན་པོས་ཀུན་མཁྱེན་སྤྱན་གྱིས་ནི། ། རིག་ཁམས་སྦྲང་རྩི་དང་འདྲ་དེ་གཟིགས་ནས། ། དེ་ཡི་སྒྲིབ་པ་སྦྲང་མ་དང་འདྲ་བ། ། གཏན་ནས་རབ་ཏུ་སྤོང་བར་མཛད་པ་ཡིན། །	Similarly, the great seer sees that this basic element, Which he perceives with his omniscient eye, is like honey And thus accomplishes the complete removal Of its obscurations that are like bees.
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.104	I.104	Tibetan	ཇི་ལྟར་སྦྲང་རྩི་སྲོག་ཆགས་བྱེ་བ་ཁྲག་ཁྲིག་སྟོང་བསྒྲིབས་སྦྲང་རྩི་དོན་གཉེར་མིས། ། སྦྲང་མ་དེ་དག་བསལ་ཏེ་ཇི་ལྟར་འདོད་པ་བཞིན་དུ་སྦྲང་རྩིའི་བྱ་བྱེད་པ། ། དེ་བཞིན་ལུས་ཅན་ལ་ཡོད་ཟག་པ་མེད་པའི་ཤེས་པ་སྦྲང་མའི་རྩི་དང་འདྲ། ། ཉོན་མོངས་སྦྲང་མ་དང་འདྲ་དེ་འཇོམས་པ་ལ་མཁས་པའི་རྒྱལ་བ་སྐྱེས་བུ་བཞིན། །	Just as a person striving for the honey that is covered by billions of insects Would remove them from the honey and use that honey as wished, So the uncontaminated wisdom in beings is like honey, the afflictions are like bees, And the victor who knows how to destroy them resembles that person.
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.104	I.104	Chinese	猶如百千億 那由他諸虫 遮障微妙蜜 無有能近者 有智者須蜜 殺害彼諸虫 取上味美蜜 隨意而受用 無漏智如蜜 在眾生身中 煩惱如毒虫 如來所殺害
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.104	I.104	Sanskrit	यद्वत् प्राणिसहस्रकोटीनियुतैर्मध्वावृतं स्यान्नरो मध्वर्थी विनिहत्य तान्मधुकरान्मध्वा यथाकामतः कुर्यात्कार्यमनास्रवं मधुनिभं ज्ञानं तथा देहिषु क्लेशाः क्षुद्रनिभा जिनः पुरुषवत् तद्घातने कोविदः	yadvat prāṇisahasrakoṭīniyutairmadhvāvṛtaṃ syānnaro madhvarthī vinihatya tānmadhukarānmadhvā yathākāmataḥ kuryātkāryamanāsravaṃ madhunibhaṃ jñānaṃ tathā dehiṣu kleśāḥ kṣudranibhā jinaḥ puruṣavat tadghātane kovidaḥ
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.105	I.105	Chinese	穀實在糩中 無人能受用 時有須用者 方便除皮糩
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.105	I.105	Sanskrit	धान्येषु सारं तुषसंप्रयुक्तं नृणां न य[द्व]त्परिभोगमेति भवन्ति येऽन्नादिभिरर्थिनस्तु ते तत्तुषेभ्यः परिमोचयन्ति	dhānyeṣu sāraṃ tuṣasaṃprayuktaṃ nṛṇāṃ na ya[dva]tparibhogameti bhavanti ye'nnādibhirarthinastu te tattuṣebhyaḥ parimocayanti
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.105	I.105	Tibetan	ཇི་ལྟར་སྦུན་ལྡན་འབྲུ་ཡི་སྙིང་པོ་ནི། ། མི་རྣམས་ཀྱིས་ནི་སྤྱད་བྱར་མི་འགྱུར་བ། ། ཟས་སོགས་དོན་དུ་གཉེར་བ་གང་ཡིན་པ། ། དེ་དག་གིས་ནི་སྦུན་ནས་དེ་འབྱིན་ལྟར། །	The kernel in grains united with its husks [Can] not be eaten by people, But those wanting food and so on Extract it from its husks.
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.106	I.106	Chinese	佛見諸眾生 身有如來性 煩惱皮糩纏 不能作佛事 以善方便力 令三界眾生 除煩惱皮糩 隨意作佛事
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.106	I.106	Sanskrit	सत्त्वेष्वपि क्लेशमलोपसृष्ट- मेवं न तावत्कुरुते जिनत्वम् संबुद्धकार्यं त्रिभवे न याव- द्विमुच्यते क्लेशमलोपसर्गात्	sattveṣvapi kleśamalopasṛṣṭa- mevaṃ na tāvatkurute jinatvam saṃbuddhakāryaṃ tribhave na yāva- dvimucyate kleśamalopasargāt
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.106	I.106	Tibetan	དེ་བཞིན་སེམས་ཅན་ལ་ཡོད་ཉོན་མོངས་ཀྱི། ། དྲི་མ་དང་འདྲེས་རྒྱལ་བའང་ཇི་སྲིད་དུ། ། ཉོན་མོངས་དྲི་མ་འདྲེས་ལས་མ་གྲོལ་བ། ། དེ་སྲིད་རྒྱལ་མཛད་སྲིད་གསུམ་འདུ་མི་བྱེད། །	Similarly, the state of a victor in sentient beings, Which is obscured by the stains of the afflictions, Does not perform the activity of a perfect buddha in the three existences For as long as it is not liberated from the afflictions added on [to it].
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.107	I.107	Sanskrit	यद्वत् कङ्गुकशालिकोद्रवयवव्रीहिष्वमुक्तं तुषात् सारं खाड्यसुसंस्कृतं न भवति स्वादूपभोज्यं नृणाम् तद्वत् क्लेशतुषादनिःसृतवपुः सत्त्वेषु धर्मेश्वरो धर्मप्रीतिरसप्रदो न भवति क्लेशक्षुधार्ते जने	yadvat kaṅgukaśālikodravayavavrīhiṣvamuktaṃ tuṣāt sāraṃ khāḍyasusaṃskṛtaṃ na bhavati svādūpabhojyaṃ nṛṇām tadvat kleśatuṣādaniḥsṛtavapuḥ sattveṣu dharmeśvaro dharmaprītirasaprado na bhavati kleśakṣudhārte jane
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.107	I.107	Chinese	如稻穀麥等 不離諸皮糩 內實未淨治 不任美食用 如是如來藏 不離煩惱糩 令一切眾生 煩惱所飢渴 佛自在法王 在眾生身中 能示以愛味 除彼飢渴苦
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.107	I.107	Tibetan	ཇི་ལྟར་སཱ་ལུ་བྲ་བོ་ནས་འབྲུའི་སྙིང་པོ་སྦུན་ལས་མ་བྱུང་གྲ་མ་ཅན། ། ལེགས་པར་མ་བསྒྲུབས་མི་རྣམས་ཀྱིས་ནི་སྤྱད་བྱ་བཟའ་བ་ཞིམ་པོར་མི་འགྱུར་ལྟར། ། དེ་བཞིན་སེམས་ཅན་ལ་ཡོད་ཆོས་ཀྱི་དབང་ཕྱུག་ཉོན་མོངས་སྦུབས་ལས་མ་གྲོལ་ལུས། ། ཉོན་མོངས་བཀྲེས་པས་ཉེན་པའི་འགྲོ་ལ་ཆོས་ཀྱི་དགའ་བའི་རོ་སྟེར་འགྱུར་བ་མིན། །	Just as the kernels in grains such as corn, rice, millet, and barley, not extracted from their husks, Still awned, and not prepared well, will not serve as delicious edibles for people, So the lord of dharma in sentient beings, whose body is not released from the husks of the afflictions, Will not grant the pleasant flavor of the dharma to the people pained by the hunger of the afflictions.
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.108	I.108	Tibetan	ཇི་ལྟར་རབ་ཏུ་རྒྱུ་ཚེ་མི་ཡི་གསེར། ། ལྗན་ལྗིན་རུལ་བའི་གནས་སུ་ལྷུང་གྱུར་པ། ། མི་འཇིག་ཆོས་ཅན་དེ་ནི་དེར་དེ་བཞིན། ། ལོ་བརྒྱ་མང་པོ་དག་ཏུ་གནས་པ་དེ། །	Suppose a traveling person’s [piece of] gold Were to fall into a filthy place full of excrement And yet, being of an indestructible nature, would remain there Just as it is for many hundreds of years.
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.108	I.108	Sanskrit	यथा सुवर्णं व्रजतो नरस्य च्युतं भवेत्संकरपूतिधाने बहूनि तद्वर्षशतानि तस्मिन् तथैव तिष्ठेदविनाशधर्मि	yathā suvarṇaṃ vrajato narasya cyutaṃ bhavetsaṃkarapūtidhāne bahūni tadvarṣaśatāni tasmin tathaiva tiṣṭhedavināśadharmi
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.108	I.108	Chinese	如人行遠路 遺金糞穢中 經百千歲住 如本不變異
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.109	I.109	Sanskrit	तद्देवता दिव्यविशुद्धचक्षु- र्विलोक्य तत्र प्रवदेन्नरस्य सुवर्णमस्मिन्नवमग्ररत्नं विशोध्य रत्नेन कुरुष्व कार्यम्	taddevatā divyaviśuddhacakṣu- rvilokya tatra pravadennarasya suvarṇamasminnavamagraratnaṃ viśodhya ratnena kuruṣva kāryam
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.109	I.109	Chinese	淨天眼見已 遍告眾人言 此中有真金 汝可取受用
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.109	I.109	Tibetan	ལྷ་མིག་རྣམ་དག་དང་ལྡན་ལྷ་ཡིས་དེར། ། མཐོང་ནས་མི་ལ་འདི་ན་ཡོད་པའི་གསེར། ། རིན་ཆེན་མཆོག་འདི་སྦྱངས་ཏེ་རིན་ཆེན་གྱིས། ། བསྒྲུབ་པར་བྱ་བ་གྱིས་ཞེས་སྨྲ་བ་ལྟར། །	A deity with the pure divine eye Would see it there and tell a person: "[There is] gold here, this highest precious substance. You should purify it, and make use of this precious substance."
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.11	I.11	Tibetan	ཆགས་བྲལ་ཉིད་ནི་འགོག་པ་དང་། ། ལམ་གྱི་བདེན་པ་དག་གིས་བསྡུས། ། གོ་རིམས་ཇི་བཞིན་དེ་དག་ཀྱང་། ། ཡོན་ཏན་གསུམ་གསུམ་གྱིས་རིག་བྱ། །	Freedom from attachment consists of The two realities of cessation and the path. In due order, these two are to be understood Through three qualities each.
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.11	I.11	Chinese	滅諦道諦等 二諦攝取離 彼各三功德 次第說應知
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.11	I.11	Sanskrit	निरोधमार्गसत्याभ्यां संगृहीता विरागिता गुणैस्त्रिभिस्त्रिभिश्चैते वेदितव्ये यथाक्रमम्	nirodhamārgasatyābhyāṃ saṃgṛhītā virāgitā guṇaistribhistribhiścaite veditavye yathākramam
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.110	I.110	Tibetan	དེ་བཞིན་ཐུབ་པས་མི་གཙང་དང་འདྲ་བའི། ། ཉོན་མོངས་སུ་བྱིང་སེམས་ཅན་ཡོན་ཏན་ནི། ། གཟིགས་ནས་ཉོན་མོངས་འདམ་དེ་དག་བྱའི་ཕྱིར། ། སྐྱེ་དགུ་རྣམས་ལ་དམ་ཆོས་ཆུ་ཆར་འབེབས། །	Similarly, the sage beholds the qualities of sentient beings, Sunken into the afflictions that are like excrement, And thus showers down the rain of the dharma onto beings In order to purify them of the afflictions’ dirt.
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.110	I.110	Chinese	佛觀眾生性 沒煩惱糞中 為欲拔濟彼 雨微妙法雨
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.110	I.110	Sanskrit	दृष्ट्वा मुनिः सत्त्वगुणं तथैव क्लेशेष्वमेक्ष्यप्रतिमेषु मग्नम् तत्क्लेशपङ्कव्यवदानहेतो- र्धर्माम्बुवर्षं व्यसृजत् प्रजासु	dṛṣṭvā muniḥ sattvaguṇaṃ tathaiva kleśeṣvamekṣyapratimeṣu magnam tatkleśapaṅkavyavadānaheto- rdharmāmbuvarṣaṃ vyasṛjat prajāsu
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.111	I.111	Sanskrit	यद्वत् संकरपूतिधानपतितं चामीकरं देवता दृष्ट्वा दृश्यतमं नृणामुपदिशेत् संशोधनार्थं मलात् तद्वत् क्लेशमहाशुचिप्रपतितं संबुद्धरत्नं जिनः सत्त्वेषु व्यवलोक्य धर्ममदिश[त्त]च्छुद्धये देहिनाम्	yadvat saṃkarapūtidhānapatitaṃ cāmīkaraṃ devatā dṛṣṭvā dṛśyatamaṃ nṛṇāmupadiśet saṃśodhanārthaṃ malāt tadvat kleśamahāśuciprapatitaṃ saṃbuddharatnaṃ jinaḥ sattveṣu vyavalokya dharmamadiśa[tta]cchuddhaye dehinām
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.111	I.111	Tibetan	ཇི་ལྟར་ལྗན་ལྗིན་རུལ་པའི་གནས་སུ་ལྷུང་བའི་གསེར་ནི་ལྷ་ཡིས་མཐོང་གྱུར་ནས། ། ཀུན་ཏུ་དག་པར་བྱ་ཕྱིར་མཆོག་ཏུ་མཛེས་པ་མི་ལ་ནན་གྱིས་སྟོན་པ་ལྟར། ། དེ་བཞིན་རྒྱལ་བས་ཉོན་མོངས་མི་གཙང་ཆེན་པོར་ལྷུང་གྱུར་རྫོགས་སངས་རིན་པོ་ཆེ། ། སེམས་ཅན་རྣམས་ལ་གཟིགས་ནས་དེ་དག་བྱ་ཕྱིར་ལུས་ཅན་རྣམས་ལ་ཆོས་སྟོན་ཏོ། །	Just as a deity seeing a [piece of] gold fallen into a filthy place full of excrement Would show its supreme beauty to people in order to purify it from stains, So the victor, beholding the jewel of a perfect buddha fallen into the great excrement of the afflictions In sentient beings, teaches the dharma to these beings for the sake of purifying that [buddha].
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.111	I.111	Chinese	如於不淨地 漏失真金寶 諸天眼了見 眾生不能知 諸天既見已 語眾悉令知 教除垢方便 得淨真金用 佛性金亦爾 墮煩惱穢中 如來觀察已 為說清淨法
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.112	I.112	Sanskrit	यथा दरिद्रस्य नरस्य वेश्म- न्यन्तः पृथिव्यां निधिरक्षयः स्यात् विद्यान्न चैनं स नरो न चास्मि- न्नेषोऽहमस्मीति वदेन्निधिस्तम्	yathā daridrasya narasya veśma- nyantaḥ pṛthivyāṃ nidhirakṣayaḥ syāt vidyānna cainaṃ sa naro na cāsmi- nneṣo'hamasmīti vadennidhistam
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.112	I.112	Tibetan	ཇི་ལྟར་མི་དབུལ་ཁྱིམ་ནང་ས་འོག་ན། ། མི་ཟད་པ་ཡི་གཏེར་ནི་ཡོད་གྱུར་ལ། ། མི་དེས་དེ་མ་ཤེས་ཏེ་གཏེར་དེ་ཡང་། ། དེ་ལ་ང་འདིར་ཡོད་ཅེས་མི་སྨྲ་ལྟར། །	Suppose there were an inexhaustible treasure Beneath the ground within the house of a poor person, But that person would not know about this [treasure], Nor would the treasure say to that [person], "I am here!"
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.113	I.113	Tibetan	དེ་བཞིན་ཡིད་ཀྱི་ནང་ཆུད་རིན་ཆེན་གཏེར། ། དྲི་མེད་གཞག་དང་བསལ་མེད་ཆོས་ཉིད་ཀྱང་། ། མ་རྟོགས་པས་ན་དབུལ་བའི་སྡུག་བསྔལ་ནི། ། རྣམ་མང་རྒྱུན་དུ་སྐྱེ་དགུ་འདིས་མྱོང་ངོ་། །	Similarly, with the stainless treasure of jewels lodged within the mind, Whose nature is to be inconceivable and inexhaustible, Not being realized, beings continuously experience The suffering of being destitute in many ways.
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.113	I.113	Sanskrit	तद्वन्मनोऽन्तर्गतमप्य चिन्त्य- मक्षय्यधर्मामलरत्नकोशम् अबुध्यमानानुभवत्यजस्रं दारिद्रयदुःखं बहुधा प्रजेयम्	tadvanmano'ntargatamapya cintya- makṣayyadharmāmalaratnakośam abudhyamānānubhavatyajasraṃ dāridrayaduḥkhaṃ bahudhā prajeyam
Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.113	I.113	Chinese	眾生亦如是 於自心舍中 有不可思議 無盡法寶藏 雖有此寶藏 不能自覺知 以不覺知故 受生死貧苦
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Verse I.1

Buddha, dharma, assembly, basic element,

Awakening, qualities, and finally buddha activity—

The body of the entire treatise

Is summarized in these seven vajra points. I.1

Verse I.2

In accordance with their specific characteristics {P76a}

And in due order, the [first] three points of these [seven]

Should be understood from the introduction in the Dhāraṇirājasūtra

And the [latter] four from the distinction of the attributes of the intelligent and the victors. I.2

Verse I.3

From the Buddha [comes] the dharma and from the dharma, the noble saṃgha.

Within the saṃgha, the [tathāgata] heart leads to the attainment of wisdom.

The attainment of that wisdom is the supreme awakening that is endowed with

The attributes such as the powers that promote the welfare of all sentient beings. I.3

Chapter 1
The Three Jewels and the Tathāgata Heart

Verse I.4

You awakened to peaceful buddhahood without beginning, middle, or end.

Upon your self-awakening, you taught the fearless everlasting path so that the unawakened may awake.

I pay homage to you who wield the supreme sword and vajra of wisdom and compassion, cut the sprouts of suffering to pieces,

And break through the wall of doubts concealed by the thicket of various views. I.4

Verse I.5

Being unconditioned, effortless,

Not being produced through other conditions,

And possessing wisdom, compassion, and power,

Buddhahood is endowed with the two welfares. I.5

Verse I.6

It is unconditioned because its nature

Is to be without beginning, middle, and end.

It is declared to be effortless

Because it possesses the peaceful dharma body. I.6

Verse I.7

It is not produced through other conditions

Because it is to be realized personally. {D78a}

Thus, it is wisdom because it is threefold awakening.

It is compassion because it teaches the path. I.7

Verse I.8

It is power because it overcomes suffering

And the afflictions through wisdom and compassion.

One’s own welfare is by virtue of the first three qualities

And the welfare of others by virtue of the latter three. I.8

Verse I.9

Inscrutable as neither nonexistent nor existent nor [both] existent and nonexistent nor other than existent and nonexistent,

Free from etymological interpretation, to be personally experienced, and peaceful—{J11}

I pay homage to this sun of the dharma, which shines the light of stainless wisdom

And defeats passion, aggression, and [mental] darkness with regard to all focal objects. I.9

Verse I.10

By virtue of its being inconceivable, free from the dual, nonconceptual,

Pure, manifesting, and a remedial factor,

It is what is and what makes free from attachment, respectively—

The dharma that is characterized by the two realities. I.10

Verse I.11

Freedom from attachment {P81a} consists of

The two realities of cessation and the path.

In due order, these two are to be understood

Through three qualities each. I.11

Verse I.12

Because of being inscrutable, because of being inexpressible,

And because of being the wisdom of the noble ones, it is inconceivable.

Because of being peaceful, it is free from the dual and without conceptions.

[In its] three [qualities] such as being pure, it is like the sun. I.12

Verse I.13

They perfectly realize that the endpoint of the identitylessness of the entire world is peace

Because they see that, by virtue of the natural luminosity of the minds in this [world], the afflictions are without nature. {D82a}

I pay homage to those who see that perfect buddhahood is allpervading, whose intelligence is unobscured,

And whose wisdom vision has the purity and infinitude of beings as its objects. I.13

Verse I.14

By virtue of the purity of the inner

Wisdom vision of suchness and variety,

The assembly of the irreversible intelligent ones

Is [endowed] with unsurpassable qualities. I.14

Verse I.15

[The wisdom of] suchness by virtue of

Realizing the world’s true nature of peace

Is due to the natural complete purity [of the mind]

And due to seeing the primordial termination of the afflictions. I.15

Verse I.16

[The wisdom of] being variety is due to

The intelligence that encompasses the entire range of the knowable

Seeing the existence of the true nature

Of omniscience in all sentient beings. I.16

Verse I.17

Such a realization is the vision

Of one’s own personal wisdom.

It is pure in the stainless basic element

Because it lacks attachment and lacks obstruction. I.17

Verse I.18

By virtue of this purity of the vision of wisdom,

The noble ones, who are irreversible

From unsurpassable buddha wisdom,

Are the refuge of all that lives. I.18

Verse I.19

For the purpose of the teacher, the teaching, and the disciples,

The three refuges are taught

With regard to those in the three yānas

And those who have faith in the three activities. I.19

Verse I.20

Because of being abandoned, because of having a deceptive nature,

Because of being nonexistent, and because of being fearful,

The twofold dharma and the noble saṃgha

Are not the ultimate supreme refuge. I.20

Verse I.21

Ultimately, however, the single refuge

Of the world is buddhahood

Because the sage possesses the body of the dharma

And because it is the consummation of the assembly. I.21

Verse I.22

They are jewels because their appearance is difficult to encounter,

Because they are stainless, because they possess power,

Because they are the ornaments of the world,

Because they are supreme, and because they are changeless. I.22

Verse I.23

'Suchness with stains, the one without stains,

Stainless buddha qualities, and the activity of the victors

Are the objects of those who see the ultimate,

From which the three splendid jewels arise. I.23

Verse I.24

The disposition of the three jewels

Is the object of those who see everything. {D85b}

It is fourfold and is inconceivable

For four reasons in due order I.24

Verse I.25

Since it is pure and yet associated with afflictions,

Since it is not afflicted and yet becomes pure',

Since its qualities are inseparable,

And since [its activity] is effortless and nonconceptual. I.25

Verse I.26

As for what is to be awakened, awakening,

Its branches, and what causes awakening, in due order,

One point is the cause and three

Are the conditions for its purity. I.26

Verse I.27

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]. I.27

Verse I.28

Since the perfect buddhakāya radiates,

Since suchness is undifferentiable,

And because of the disposition,

All beings always possess the buddha heart. I.28

Verse I.29

In terms of nature and cause, fruition, function, endowment, manifestation,

Phases, all-pervasiveness,

Ever-changeless qualities, and inseparability,

The topic in mind, the ultimate basic element, should be understood. I.29

Verse I.30

It is always unafflicted by nature,

Just like a pure jewel, space, and water.

It comes to life through having faith in the dharma,

Supreme prajñā, samādhi, and compassion. I.30

Verse I.31

By virtue of its nature of power,

Being unchanging, and being moist,

It resembles the qualities

Of a wish-fulfilling jewel, space, and water. I.31

Now, what is taught by the latter half of verse [I.30]?

Verse I.32

Hostility toward the dharma, views about a self,

Fear of saṃsāra’s suffering,

And indifference about the welfare of sentient beings—

These are the four obscurations I.32 {P91b}

Verse I.33

Of those with great desire, tīrthikas,

Śrāvakas, and self-arisen [buddhas],

The causes of purity are the four dharmas

Of having faith and so forth. I.33

Verse I.34

Those whose seed is the faith in the supreme yāna,

Whose mother is the prajñā that gives birth to the buddha qualities, {J30}

Whose womb is blissful samādhi, and whose nanny is compassion

Are the children who take after the sages. I.34

{P93a} Now, [there is] a verse in terms of (3) the topic of the fruition and (4) the topic of the function [of the tathāgata heart].

Verse I.35

The fruition consists of the pāramitās that are

The qualities of purity, self, bliss, and permanence.

It has the function of being weary of suffering

As well as striving and aspiring to attain peace. I.35

What is taught by the first half of this verse here?

Verse I.36

In brief, the fruition of those [causes]

Is characterized by being the remedies

That counteract the four kinds of

Mistakenness about the dharmakāya. I.36

Verse I.37

Because the [dharmakāya] is naturally pure {P96a}

And free from latent tendencies, it is pure.

It is the supreme self because the reference points

Of self and no-self are at peace. I.37

Verse I.38

It is bliss because the skandha of a mental nature

And its causes have come to an end.

It is permanent because the equality

Of saṃsāra and nirvāṇa is realized. I.38

Verse I.39

With prajñā, they cut through all self-cherishing without exception.

Because they cherish sentient beings, those full of compassion do not approach peace.

Relying in this way on intelligence and compassion, the two means for awakening,

The noble ones approach neither saṃsāra nor nirvāṇa. I.39

Verse I.40

If the buddha element did not exist,

There would be no weariness of suffering,

Nor would there be the wish, striving, {D94a}

And aspiration for nirvāṇa. I.40

{J36} As [the Śrīmālādevīsūtra] says: {P97a}

Bhagavan, if the tathāgata heart did not exist, there would be no weariness of suffering nor the wish, striving, and aspiration for nirvāṇa.

Here, in brief, even in those sentient beings who have [the dispositions that are] certain in terms of what is mistaken, the buddha element, which is the disposition for purity, readily procures this twofold function. It gives rise to weariness of saṃsāra based on seeing the flaws of suffering, and it produces the longing, wish, striving, and aspiration for nirvāṇa based on seeing the benefits of [its] bliss. Here, "longing" [means] "desire." As for "wish," "striving," and "aspiration,""wish" [refers to] not being cowardly about one’s desired aim.

"Striving" [means] to search for the means to attain one’s desired aim. "Aspiration" [refers to] applying one’s intention and mind to one’s desired aim.

Verse I.41

This seeing of the flaws of suffering and the qualities of happiness

In [saṃsāric] existence and nirvāṇa

Occurs [only] when the disposition exists

Because it does not [occur] in those without the disposition. I.41

Verse I.42

Just like the ocean, [the disposition of the victors] is an inexhaustible source

Of immeasurable jewels [in the form of its] qualities.

Just like a lamp, it is endowed with

Inseparable qualities by its nature. I.42

Verse I.43

Since the basic element consists of the dharmakāya,

As well as the wisdom and the compassion of the victor,

It is taught to be like the ocean

In terms of a vessel, jewels, and water. I.43

Verse I.44

In the stainless foundation, the supernatural knowledges,

Wisdom, and stainlessness are inseparable from suchness.

Therefore, they are similar, respectively, to

The light, heat, and color of a lamp. I.44

Verse I.45

Manifesting differently as the suchness

Of ordinary beings, noble ones, and perfect buddhas,

The disposition of the victors is taught

To sentient beings by those who see true reality. I.45

Verse I.46

Ordinary beings are mistaken,

Those who see reality are the opposite,

And tathāgatas are most exactly unmistaken

And free from reference points. I.46

Verse I.47

Its being impure, its being both impure and pure,

And its being completely pure, in due order,

Are expressed as "the basic element of sentient beings,"

"Bodhisattva," and "tathāgata." I.47

Verse I.48

The basic element that consists of these

Six topics, such as [its] nature,

Is taught through three names

In its three phases. I.48

Verse I.49

Just as space with its character

Of nonconceptuality is present everywhere,

So the stainless basic element that is'

The nature of the mind is omnipresent. I.49

Verse I.50

[Its] general characteristic is that it pervades

Flaws, qualities, and perfection,

Just as space [pervades] inferior, middling,

And supreme kinds of forms. I.50

Verse I.51

Since it is adventitiously associated with flaws

And since it is naturally endowed with qualities,

Its true nature of being changeless

Is the same before as after. I.51

Verse I.52

Just as all-pervasive space

Is untainted due to its subtlety,

So this [basic element] that abides everywhere

In sentient beings is untainted. I.52

Verse I.53

Just as the worlds everywhere

Are born and perish in space,

So the faculties arise and perish

In the unconditioned basic element. I.53

Verse I.54

Just as space was never {D97b}

Burned before by any fires, {P101a}

So this [basic element] is not consumed

By the fires of death, sickness, and aging. I.54

Verse I.55

Earth rests upon water, water on wind,

And wind on space,

[But] space does not rest on the elements

Of wind, water, or earth. I.55

Verse I.56

Likewise, skandhas, dhātus, and faculties

Rest on karma and afflictions,

And karma and afflictions always rest on

Improper mental engagement. I.56

Verse I.57

Improper mental engagement

Rests on the purity of the mind',

[But] this nature of the mind does not rest

On any of these phenomena'. I.57

Verse I.58

The skandhas, āyatanas, and dhātus

Should be understood as being like the element of earth.

The karma and afflictions of living beings

Should be understood as resembling the element of water. I.58 {J43}

Verse I.59

Improper mental engagement

Is to be known as being like the element of wind.

Being without root and not resting [on anything],

[Mind’s] nature is similar to space. I.59

Verse I.60

Improper mental engagement

Rests on the nature of the mind,

And improper mental engagement

Produces karma and afflictions. I.60

Verse I.61

Skandhas, āyatanas, and dhātus

Arise and disappear

From water-like karma and afflictions,

Just as the evolution and dissolution of the [world]. I.61

Verse I.62

Lacking causes and conditions,

Lacking aggregation, and lacking

Arising, ceasing, and abiding',

The nature of the mind resembles space'. I.62

Verse I.63

The luminous nature of the mind

Is completely unchanging, just like space.

It is not afflicted by adventitious stains,

Such as desire, born from false imagination. I.63

Verse I.64

The mass of water-like karma

And afflictions does not generate it,

Nor do the raging fires of death,

Sickness, and aging consume it. I.64

Verse I.65

The three fires—the fire at the end of an age,

The one in hell, and ordinary [fire]—

Should be understood, in due order, as the examples

For the three fires of death, sickness, and aging. I.65

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

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

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

vajrapada - 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). Skt. वज्रपद Tib. རྡོ་རྗེའི་གནས་

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

ātman - 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. Skt. आत्मन् Tib. བདག་ Ch. 我,灵魂

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

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

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

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

gotra - Disposition, lineage, or class; an individual's gotra determines the type of enlightenment one is destined to attain. Skt. गोत्र Tib. རིགས་ Ch. 鍾姓,種性

advaya - Literally, "without duality," it refers to that which is indivisible, in that it is not divided into two. Skt. अद्वय Tib. གཉིས་མེད་ Ch. 不二

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

ātman - 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. Skt. आत्मन् Tib. བདག་ Ch. 我,灵魂

bīja - 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. Skt. बीज Tib. ས་བོན་ Ch. 無漏種

dharmakāya - "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. Skt. धर्मकाय Tib. ཆོས་སྐུ་ Ch. 法身

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

niṣprapañca - Freedom from conceptual elaborations. Skt. निष्प्रपञ्च Tib. སྤྲོས་བྲལ་

āgantukamala - 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. Skt. आगन्तुकमल Tib. གློ་བུར་གྱི་དྲི་མ་

Mahāyānottaratantraśāstravyākhyā - This is the title of Asaṅga's commentary to the Gyü Lama that is given by Tibetan sources instead of the Ratnagotravibhāgavyākhyā. Skt. महायानोत्तरतन्त्रशास्त्रव्याख्या Tib. ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་རྣམ་པར་བཤད་པ།

According to the Tibetan tradition this is Asaṅga's commentary to the Uttaratantra.

RGVV - Ratnagotravibhāgavyākhyā

pratipakṣa - An antidote or remedy that contributes or supports the elimination or pacification of a particular ailment or affliction. Skt. प्रतिपक्ष Tib. གཉེན་པོ་ Ch. 對治

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

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

icchantika - 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. Skt. इच्छन्तिक Tib. འདོད་ཆེན་,འདོད་ཆེན་པོ་ Ch. 一闡提

gotra - Disposition, lineage, or class; an individual's gotra determines the type of enlightenment one is destined to attain. Skt. गोत्र Tib. རིགས་ Ch. 鍾姓,種性

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

ngo bo - Essence or the most basic, fundamental nature or natural state of being. It is often used as a synonym for rang bzhin. Skt. भाव Tib. ངོ་བོ་