Verse I.35

From Buddha-Nature
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|VerseNumber=I.35
|VerseNumber=I.35
|MasterNumber=35
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|VariationLanguage=Sanskrit
|VariationOriginal=शुभात्मसुखनित्यत्वगुणपारमिता फलम्<br>दुःखनिर्विच्छमप्राप्तिच्छन्दप्रनिधिकर्मकः
|VariationTrans=śubhātmasukhanityatvaguṇapāramitā phalam<br>duḥkhanirvicchamaprāpticchandapranidhikarmakaḥ
|VariationTransSource=E. H. Johnston as input by the University of the West.<ref>[http://www.dsbcproject.org/canon-text/content/575/2687 Digital Sanskrit Buddhist Canon Unicode Input]</ref>
}}{{VerseVariation
|VariationLanguage=Tibetan
|VariationOriginal=གཙང་བདག་བདེ་དང་རྟག་ཉིད་ཀྱི། །<br>ཡོན་ཏན་ཕ་རོལ་ཕྱིན་པ་འབྲས། །<br>སྡུག་བསྔལ་ཡིད་འབྱུང་ཞི་ཐོབ་པར། །<br>འདུན་དང་སྨོན་པའི་ལས་ཅན་ནོ། །
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2380993 Dege, PHI, 111-112]
|VariationTrans=The fruition consists of the pāramitās that are<br>The qualities of purity, self, bliss, and permanence.<br>It has the function of being weary of suffering<br>As well as striving and aspiring to attain peace.<br>
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 361. <ref>[[Brunnhölzl, Karl]]. [[When the Clouds Part: The Uttaratantra and its Meditative Tradition as a Bridge between Sūtra and Tantra]]. Boston: Snow Lion Publications, an imprint of Shambhala Publications, 2014.</ref>
}}{{VerseVariation
|VariationLanguage=Chinese
|VariationOriginal=淨我樂常等  彼岸功德果 <br>
厭苦求涅槃  欲願等諸業
|VariationOriginalSource=http://cbetaonline.dila.edu.tw/en/T31n1611_p0829b09
}}
|EnglishCommentary=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].
::'''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?
::'''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
The four dharmas such as having faith [in the mahāyāna dharma were described] as the causes of the purity of the tathāgata element. '''In brief, the fruition of those''' [four causes] should be regarded, in due order and by virtue of their '''being the remedies that counteract the four kinds of mistakenness''', as the four kinds of '''pāramitās that are the qualities of the dharmakāya''' of the Tathāgata.
Here, the notion that impermanent entities such as form are permanent, the notion that [entities entailing] suffering are blissful, the notion that [entities] lacking a self have a self, and the notion that impure [entities] are pure are called "the fourfold mistakenness." The fourfold unmistakenness should be understood by way of the opposites of those [four notions]. What is this fourfold [unmistakenness]? It consists of the notion that entities such as form are impermanent, the notion that they [entail] suffering, the notion that they lack a self, and the notion that they are impure. These [notions] are called "the opposite of the fourfold mistakenness." In turn, these [opposites of the fourfold unmistakenness] are meant here to be mistakennesses with regard to the dharmakāya of the Tathāgata, which has the characteristics of being permanent and so on. By virtue of being the remedies for that [latter mistakenness, there is] the presentation of the four kinds of pāramitās that are the qualities of the dharmakāya of the Tathāgata, that is, the pāramitā of permanence, the pāramitā of bliss, {P93b} the pāramitā of a self, and the pāramitā of purity. This passage {D91a} is to be understood in detail according to the ''[Śrīmālādevī]sūtra'':
<blockquote>Bhagavan, sentient beings are mistaken about the five appropriating skandhas that they have taken on. They entertain the notion that what is impermanent is permanent, the notion that what is suffering is bliss, the notion that what lacks a self has a self, and the notion that what is impure is pure. Bhagavan, even all śrāvakas and pratyekabuddhas are mistaken about the dharmakāya of the Tathāgata, which has not been seen by the wisdom of emptiness before and is the object of omniscient wisdom [alone].<ref>This sentence in D45.48 reads, "Bhagavan, even the pure wisdom of all śrāvakas and pratyekabuddhas has not seen the object of omniscient wisdom and the dharmakāya of the Tathāgata before."</ref> {J31} Bhagavan, those sentient beings who<ref>D45.48 adds "by virtue of their faith in the Tathāgata."</ref> entertain the notion of permanence, the notion of bliss, the notion of a self, and the notion of purity are the legitimate heart sons of the Bhagavān. Bhagavan, these sentient beings are unmistaken. Bhagavan, these sentient beings have the correct view. For what reason is that so? Bhagavan, this dharmakāya of the Tathāgata is indeed the pāramitā of permanence, the pāramitā of bliss, the pāramitā of a self, and the pāramitā of purity. Those sentient beings who see this dharmakāya of the Tathāgata in that way see correctly. Those who see correctly are the legitimate heart sons of the Bhagavān.<ref>D45.48, fols. 273b.3–274a.1. </ref></blockquote>
The reverse order of these four pāramitās that are the qualities of the dharmakāya of the Tathāgata should be understood by way of the order of the [above-mentioned four] causes [of purity]. Here, (1) by way of being the opposite of those with great desire who are hostile toward the mahāyāna dharma {P94a} taking delight in impure saṃsāra, the attainment of the pāramitā of purity should be regarded as the fruition of bodhisattvas’ having cultivated faith in the mahāyāna dharma.
(2) By way of being the opposite of the tīrthikas, who are other [than us] and regard the five appropriating skandhas as a self, taking delight in clinging to a nonexistent self, {D91b} the attainment of the pāramitā of the supreme self should be regarded as the fruition of [bodhisattvas’] having cultivated prajñāpāramitā. Thus, all tīrthikas, who are other [than us], claim that [certain] entities such as form, which do not have the nature of that [which they appear as], are the self. [However,] since these entities as they are apprehended by those [tīrthikas] are deceiving<ref>I follow MA/MB ''visaṃvāditatvāt'' against J ''visaṃvāditvāt'' (the same goes for ''avisaṃvāditatvāt'' a few lines below). </ref> in terms of the characteristic of being a self, they never are a self. On the other hand, the Tathāgata has attained the pāramitā of the supreme lack of self of all phenomena through the wisdom of [realizing] true reality just as it is. Since this lack of self, just as it is seen by the [Tathāgata], is undeceiving in terms of its characteristic of not being a self, it is taken to be a self at all times. [Thus, here,] it is the very lack of self that is referred to as "self,"<ref>I follow MA/MB evātmeti against J ''evātmani''. </ref> just as [the prajñāpāramitā sūtras] speak of "abiding in a nonabiding manner."
(3) By way of being the opposite of those who belong to the śrāvakayāna, who are afraid of the suffering of saṃsāra, {J32} taking delight in the mere pacification of saṃsāric suffering, the attainment of the pāramitā of all mundane and supramundane bliss should be regarded as the fruition of [bodhisattvas’] having cultivated samādhis such as the Sky Treasure.
(4) By way of being the opposite of those who belong to the pratyekabuddhayāna, who are indifferent about the welfare of sentient beings, taking delight in dwelling in solitude, {P94b} the attainment of the pāramitā of permanence should be regarded as the fruition of [bodhisattvas’] having cultivated great compassion because [bodhisattvas] are always and without interruption consumed by their desire<ref>With Schmithausen, I follow MA ''sattvārthagodhapaliguddhatvād'' against MB ''sattvārthapariśodhapariśuddhatvād'' (corresponding to DP ''yongs su sbyong ba yongs su dag pa’i phyir'') and J ''sattvārthaphaligodhapariśuddhatvād''. </ref> for the welfare of sentient beings for as long as saṃsāra exists.
Thus, in due order, the fourfold cultivation of faith, prajñā, samādhi, and compassion by bodhisattvas accomplishes the fruition that is called "the four kinds of pāramitās that are the qualities of purity, self, bliss, and permanence in the dharmakāya of the Tathāgata." By virtue of these [pāramitās], the Tathāgata said, "having reached the full extent of the dharmadhātu, extending to the limits of the element of space, {D92a} and lasting until the end of time."<ref>''Daśabhūmikasūtra'' (Rahder ed., 14ff.): ''dharmadhātuvipulam ākāśadhātuparyavasānam aparāntakoṭiniṣṭham''. In the sūtra, these three phrases occur several times in this order in the lists of attributes of a bodhisattva’s aspiration prayers, veneration of buddhas, and so on.</ref> Through having cultivated faith in the supreme dharma of the mahāyāna, the Tathāgata attained the supreme state of the utterly pure dharmadhātu. Therefore, he accomplished the supreme dharmadhātu. Through having cultivated prajñāpāramitā, [the Tathāgata] perfectly realized the space-like lack of self of the world [that consists] of sentient beings and their container. Through having cultivated samādhis such as the Sky Treasure, he displays his mastery over being the supreme lord of dharma everywhere. For the two reasons [presented in the last two sentences, the Tathāgata] extends to the limits of the element of space. Through having cultivated great compassion, [the Tathāgata] is endowed with compassion for all sentient beings beyond the limits of time. It is based on this that [the Tathāgata] lasts until the end of time.
Now, even though they abide in the uncontaminated basic element, for arhats, pratyekabuddhas, and bodhisattvas who have attained the [ten] masteries,<ref>These ten are mastery over (1) life span (being able to live for infinite eons), (2) mind (firmly dwelling in samādhi through infinite wisdom), (3) necessities (displaying all worldly realms by blessing them with many embellishments), (4) karma (displaying karmic maturations just at the time when they can be blessed), (5) birth (displaying births everywhere in the worldly realms), (6) creative will power (displaying all worldly realms as being completely filled with buddhas), (7) aspiration prayers (displaying awakening in any buddha realm and at any time one pleases), (8) miraculous powers (displaying all kinds of miraculous feats, such as going to all buddha realms), (9) dharma (displaying the light of the dharma doors without center and periphery), (10) wisdom (displaying a buddha’s powers, fearlessnesses, unique qualities, major and minor marks, and becoming completely perfectly awakened). Usually, it is said that these ten masteries are attained on the eighth bhūmi. However, even bodhisattvas on the lower bhūmis possess certain degrees of such masteries.</ref> there are four obstructions to acquiring the four pāramitās that are the qualities of the dharmakāya of the Tathāgata. {P95a} These are [the obstructions] that have (1) the characteristic of a condition, (2) the characteristic of a cause, (3) the characteristic of arising, and (4) the characteristic of perishing.
Here, (1) [the obstruction] that has the characteristic of a condition [refers to] the ground of the latent tendencies of ignorance, similar to ignorance [being the condition] of [karmic] formations.<ref>RYC (70) explains that "the ground of the latent tendencies of ignorance"refers to the latencies of being ignorant in terms of a phenomenal identity. Based on that, uncontaminated karma is motivated by the subtle ignorance that consists of the cognitive obscurations. YDC (299) explains that the nature of the ground of the latent tendencies of ignorance consists of subtle dualistic appearances. Since these function as the support of the latent tendencies of the afflictions, it is called "the ground of latent tendencies."</ref> (2) [The obstruction] that has the characteristic of a cause [refers to] the uncontaminated karma that is conditioned by the ground of the latent tendencies of ignorance and is similar to the [karmic] formations [of ordinary beings]. (3) [The obstruction] that has the characteristic of arising [refers to] the occurrence of three kinds of bodies<ref>DP and C have "body"for Sanskrit ''ātmabhāva'', which is one of its meanings. The term (lit. "becoming or existing of one’s self" or "produced by one’s self") can also refer to the entirety of one’s psychophysical existence as related to a self. The three kinds of mental bodies mentioned here are those assumed by śrāvaka arhats, pratyekabuddha arhats, and bodhisattvas, respectively.</ref> that are of mental nature and are caused by the uncontaminated karma that is conditioned by the ground of the latent tendencies of ignorance, {J33} which is similar to the occurrence of the three [kinds of saṃsāric] existences caused by the contaminated karma that is conditioned by the four appropriating factors.<ref>These are usually listed as desire, (wrong) views, holding (wrong) discipline and spiritual disciplines as paramount, and proclaiming a self (ātmavāda). VT (fol. 12r7) lists them as extreme views (''dṛṣṭānta''), the appropriating factor of conception (''kalpopādāna''), the appropriating factor of (wrong) discipline and spiritual disciplines (''śīlavratopādāna''), and the appropriating factor of existence (''bhavopādāna''). VT also adds the appropriating factors of a self, craving, and ignorance.</ref> (4) [The obstruction] that has the characteristic of perishing [refers to] the death that is an inconceivable transformation<ref>I follow Schmithausen’s emendation ''acintyapāriṇāmikī'' against J ''acintyā pāriṇāmikī'' (MA/MB °''pari''°).</ref> and is conditioned by the occurrence of the [above-mentioned] three kinds of bodies that are of mental nature, similar to aging and death being conditioned by birth.
Here, arhats, pratyekabuddhas, and bodhisattvas who have attained the masteries {D92b} have not relinquished the ground of the latent tendencies of ignorance that represents the foundation of all proximate afflictions. Therefore, they have not attained the excellent final pāramitā of the purity of all latent tendencies<ref>With de Jong, I follow MB °''prakarṣa''° and DP ''rab'' against °''pakarṣa''° in MA and J. I also conform with DP ''pha rol tu phyin pa rab kyi mthar thug pa'' in connecting °''prakarṣaparyanta''° with °''śubhapāramitāṃ''.</ref> of the foul-smelling afflictive stains.<ref>One of the literal meanings of the Sanskrit vāsa or vāsanā for "latent tendencies" is "perfuming." Thus, as described here, the latent tendencies of the afflictions are like the lingering traces of the smell of a perfume even when a bottle with perfume has been emptied and washed.</ref> On account of this ground of the latent tendencies of ignorance, they [still] possess subtle [kinds of] engaging in [certain] reference points of characteristics. Therefore, they have not attained the pāramitā of self that is utterly without any [mental] formations. On account of the ground of the latent tendencies of ignorance and the uncontaminated karma that is triggered by the subtle engagement in [certain] reference points of characteristics as conditioned by this ground of the latent tendencies of ignorance, there is the arising of the [seemingly physical] skandha that has a mental nature. Therefore, they have not attained the pāramitā of the utter bliss of such [a skandha’s] having ceased. For as long as {P95b} they do not perceive the tathāgata element, which becomes apparent<ref>Skt. saṃudbhūta can also mean "arising" and "being produced,"but those two meanings do not seem appropriate here because the tathāgata heart does not ever arise and DP read ’gags pa las gyur pa.</ref> due to the cessation of all afflictiveness in terms of affliction, karma, and birth without exception, they are not free from the death that is an inconceivable transformation. Therefore, they have not attained the pāramitā of permanence that is the state of being absolutely unchanging.
Here, the ground of the latent tendencies of ignorance is similar to the afflictiveness of affliction. The formations of uncontaminated karma are similar to the afflictiveness of karma. The occurrence of the three kinds of bodies that are of a mental nature and the death that is an inconceivable transformation are similar to the afflictiveness of birth. This passage is to be understood in detail according to the ''[Śrīmālādevī]sūtra'':
<blockquote>O Bhagavan, the three [kinds of saṃsāric] existences arise [through] being caused by the contaminated karma that is conditioned by the [four] appropriating factors. Likewise, Bhagavan, {J34} the three bodies of a mental nature of arhats, pratyekabuddhas, and bodhisattvas who have attained the masteries arise [through] being caused by the uncontaminated karma that is conditioned by the ground of the latent tendencies of ignorance. Bhagavan, the ground of the latent tendencies of ignorance is the condition<ref>D45.48 says "foundation" (rten). </ref> for the arising of these three bodies of a mental nature on the three levels [of arhats, pratyekabuddhas, and bodhisattvas] and for the origination of uncontaminated karma.<ref>D45.48, fols. 265b.7–266a.2.</ref> {D93a}</blockquote>
Therefore, in these three bodies of a mental nature of arhats, pratyekabuddhas, and bodhisattvas who have attained the masteries, there are no pāramitās that are the qualities of purity, self, bliss, and permanence. Hence, [the ''Śrīmālādevīsūtra''] says:
::This dharmakāya of the Tathāgata is indeed the pāramitā of permanence, the pāramitā of bliss, the pāramitā of a self, and the pāramitā of purity.<ref> Ibid., fol. 273b.7. </ref>
|OtherTranslations=<center>'''''Listed by date of publication'''''</center>
<h6>Obermiller (1931) <ref>Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.</ref></h6>
:The result are the Absolute, Transcendental Properties
:Of Purity, Unity, Bliss, and Eternity.
:And the functions (of the Germ) manifest themselves
:In the aversion toward this worldly life,
:In the desire of Quiescence and the will of attaining it.<ref>This is verse 34 in Obermiller's translation</ref>
<h6>Takasaki (1966) <ref>Takasaki, Jikido. [[A Study on the Ratnagotravibhāga (Uttaratantra): Being a Treatise on the Tathāgatagarbha Theory of Mahāyāna Buddhism]]. Serie Orientale Roma 33. Roma: Istituto Italiano per il Medio ed Estremo Oriente (ISMEO), 1966.</ref></h6>
:The Supreme Virtues of Purity, Unity, Bliss and Eternity; -
:[These] are its results [of the purification];
:[Towards this purification] it has the functions,
:Aversion to Suffering, longing for and praying for
:the acquisition of Quiescence.
<h6>Holmes (1985) <ref>Holmes, Ken & Katia. The Changeless Nature. Eskdalemuir, Scotland: Karma Drubgyud Darjay Ling, 1985.</ref></h6>
:Its result has the transcendent qualities
:of purity, identity, happiness and permanence.
:Its function is revulsion with suffering
:accompanied by an aspiration, a longing, for peace.
<h6>Holmes (1999) <ref>Holmes, Ken & Katia. Maitreya on Buddha Nature. Scotland: Altea Publishing, 1999.</ref></h6>
:Its result has the transcendent qualities
:of purity, identity, happiness and permanence.
:Its function is revulsion with suffering
:accompanied by an aspiration, a longing, for peace.
<h6>Fuchs (2000) <ref>Fuchs, Rosemarie, trans. Buddha Nature: The Mahayana Uttaratantra Shastra. Commentary by Jamgon Kongtrul and explanations by Khenpo Tsultrim Gyamtso. Ithaca, N. Y.: Snow Lion Publications, 2000.</ref></h6>
:The fruit is the perfection of the qualities
:of purity, self, happiness, and permanence.
:Weariness of suffering, longing to attain peace,
:and devotion towards this aim are the function.
|Commentaries={{CommentatorSeparator|Kongtrul Lodrö Tayé}}
<div class="grey-color font-italic">Excerpted from Brunnhölzl and Lama Tenpa Gyaltsen, [[Commentary on The Presentation of Grounds, Paths, and Results]], 245-249.</div>
[[Jamgön Kongtrul Lodrö Taye]] uses this verse in [[The Treasury of Knowledge]] to discuss the fruition:
''The text continues:''
:'''2.3.3.1.1.4. Teaching the intention of The Sublime Continuum as a supplementary topic'''
::''The Sublime Continuum'' says: The essence is purity, identity, bliss, and permanence.
::Each of the three enlightened bodies has five defining characteristics.
:''The Sublime Continuum of the Great Vehicle'' '''says: The essence''' of these enlightened bodies consists of the perfections of genuine '''purity, identity, bliss, and permanence'''. [601] '''All three enlightened bodies have five defining characteristics each.'''
ATG: The ''Uttaratantra'' says that the essence of the kāyas, specifically the dharmakāya, has four qualities: genuine purity, genuine identity, genuine bliss, and genuine permanence. The four qualities are called “the four pāramitās” or “the four perfections.” Each of the kāyas also has five defining characteristics.
'''The Perfection of Genuine Purity'''
''The text continues:''
Mind as such which is completely pure by nature was the support for latent tendencies before, but at the time of Buddhahood, it does not function as a support for latent tendencies. Therefore, it is endowed with twofold purity. This is the perfection of genuine purity.
ATG: What is the perfection of genuine purity? Usually, the perfection of purity is explained as being beyond pure and impure. Here, however, it says that the nature of mind and phenomena is completely pure in itself from the start. The realization of the completely pure nature of mind and phenomena is called “the perfection of genuine purity.” Although the nature of mind is completely pure, the term “the perfection of genuine purity” cannot be not applied to it at the time of the ground. Only at the time of the result can the completely pure nature of mind be called “the perfection of genuine purity.” Why? Because at the time of the ground, which is the time of ordinary sentient beings, the completely pure nature of mind is covered by delusion, habitual tendencies, and obscurations. In other words, it is the support on which delusion rests. But at the time of buddhahood, it is completely free from all obscurations, latent tendencies, and so does not serve as a support for confusion and habitual tendencies. At that point, it is endowed with the twofold purity, natural purity and freedom from delusion. Therefore, it is called “the perfection of genuine purity.” This is a very good explanation.
'''The Perfection of Genuine Identity'''
''The text continues:''
From the moment when [mind] is conceptual, it has the nature of being affected by latent tendencies. However, since [enlightened mind] does not come under the power of something other, i.e., conceptions, it is the genuine identity. Since all conceptions about the proliferations of [both] identity and identitylessness are at peace, this is the perfection of genuine identity.
ATG: The second quality is genuine identity, or genuine self. The idea of an identity rests on conceptual thinking and habitual tendencies. One’s idea of a self does not go beyond one’s conceptual mind and habitual tendencies. But for a buddha, the mind is not under the power of habitual tendencies or conceptual thinking. This freedom from conceptual thinking is genuine identity. But genuine identity is not only not having anymore thoughts or projections about a self, it also includes not having projections about identitylessness. Both the existence of a self and the lack of a self are no longer conceptualized. Being free of both types of conceptual thinking is called “the perfection of genuine identity.”
Page 246
'''The Perfection of Genuine Bliss'''
''The text continues:''
Conceptions that appear as terms and meanings cease from the eighth ground onward. However, the appearances of vessel and content<ref>160 An expression for the world and sentient beings who live in it</ref> that emerge within the nonconceptual [field of] appearance are the most subtle suffering, i.e., the aggregates that are of a mental nature. Together with their cause—the ground of latent tendencies of basic unawareness<ref>161 Skr. avidhyāvāsanabhūmi, Tib. ma rig bag chags kyi sa</ref>—they have ceased [at the time of enlightenment,] and thus the entirety of suffering together with its cause has ceased. Therefore, this is the perfection of genuine bliss.
ATG: The third perfection is the perfection of genuine bliss. Ideas of having an identity or not having an identity cease on the eighth bhâmi, but a subtle type of mental proliferation still occurs. At the end of the tenth bhâmi, all subtle proliferations are relinquished, which means there are no more causes for suffering because all proliferations in the mind have ceased. Since there are no more causes for suffering, it is called “the perfection of genuine bliss.”
'''The Perfection of Genuine Permanence'''
''The text continues:''
That there is no decrease of cyclic existence and no increase of nirvāṇa is the equality of existence and peace. Since the meditation on this has been finalized, the nature of the equality of cyclic existence and nirvāṇa has been found. It is primordially impossible for this to change for as long as space exists. Therefore, this is the perfection of genuine permanence.
ATG: The perfection of genuine permanence means that neither cyclic existence nor nirvāṇa increase or decrease. They are equal. When one realizes the equality of saṃsāra and nirvāṇa, it is called “the perfection of genuine permanence.”
Student: When a sentient being realizes buddhahood, wouldn’t that decrease cyclic existence?
Page 247
ATG: We have very big concepts about increase and decrease. If a sentient being is born in cyclic existence, we think, “Oh, cyclic existence has increased,” and when someone attains enlightenment, we think, “Oh, cyclic existence has decreased.” But appearances of increase and decrease only happen for the perspective of ordinary sentient beings. That is not how it really is. It only appears this way for confused sentient beings, like in a dream or an illusion. Nothing like that happens in terms of the actual nature. When one realizes the true nature, one realizes that none of it ever happened.
'''The Enlightened Body of a Buddha'''
''The text continues:''
That in which these four perfections are complete is the enlightened body of a Buddha. Thus, they are complete in any enlightened body of the actual mode of being.
ATG: Whatever possesses the four perfections is an enlightened body of a buddha, and whatever does not posses the four perfections is not an enlightened body of a buddha. All four perfections are complete in the enlightened body of a buddha. The Uttaratantra teaches the four perfections as the resultant stage.
'''The Five Defining Characteristics'''
:''The text continues'':
::Now, each one [of the three enlightened bodies] possesses five [defining characteristics].
::The five of the Dharma Body:
:::1) it is unconditioned
:::2) it cannot be analyzed as two<ref>162. According to Jamgön Kongtrul’s commentary on The Sublime Continuum, this refers to the two extremes of permanence and extinction.</ref>
:::3) it is unmistaken<ref>163. ''The Sublime Continuum'' describes this as freedom from afflictive, cognitive, and meditative obscurations.</ref>
:::4) it is pure of obscurations<ref>164. ''The Sublime Continuum'' says that this is freedom from the contaminations of afflictions and not being an object of conceptions.</ref>
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:5) it is natural luminosity
The five of the Enjoyment Body:
:1) its verbal expression is continuous
:2) its physical appearance [is continuous]
:3) its activity [is continuous]
:4) its activity is spontaneously present
:5) it displays as many activities of the three enlightened bodies, but is free from the nature of these [activities]
The five of the Emanation Body:
:1) it demonstrates the path of peace
:2) it matures those to be tamed
:3) it gives the prophecies
:4) it displays the stream of various enlightened activities, i.e., [it assumes various] forms that tame [sentient beings]
:5) it appears for the cognitions of others
[The Sublime Continuum] explains that the two Form Bodies are Buddhahood, [602] whereas ''The Sūtra of Genuine Golden Light''<ref>165. Skt. suvarṇaprabhāsasūtra, Tib. gser 'od dam pa'i mdo, [http://databases.aibs.columbia.edu/index.php?id=4bc860a72637b8d72dde93d7708ba2d7&enc=tibetan_wylie_title&coll=kangyur (D 556) rgyud], pa 151b1-273a7 (vol. 89)</ref> explains that they are not. Some [other sources] say, “Buddhahood does not exist.” Those scholars who know the essential point [of this] assert that these [statements] are the expedient meaning, the definitive meaning, and the final definitive meaning [respectively].
ATG: The five defining characteristics of the three kāyas are easy to understand, so you can read this section on your own.
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Latest revision as of 14:27, 16 September 2020

Ratnagotravibhāga Root Verse I.35

Verse I.35 Variations

शुभात्मसुखनित्यत्वगुणपारमिता फलम्
दुःखनिर्विच्छमप्राप्तिच्छन्दप्रनिधिकर्मकः
śubhātmasukhanityatvaguṇapāramitā phalam
duḥkhanirvicchamaprāpticchandapranidhikarmakaḥ
E. H. Johnston as input by the University of the West.[1]
གཙང་བདག་བདེ་དང་རྟག་ཉིད་ཀྱི། །
ཡོན་ཏན་ཕ་རོལ་ཕྱིན་པ་འབྲས། །
སྡུག་བསྔལ་ཡིད་འབྱུང་ཞི་ཐོབ་པར། །
འདུན་དང་སྨོན་པའི་ལས་ཅན་ནོ། །
Dege, PHI, 111-112
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.
When the Clouds Part, Brunnhölzl, 361. [2]
淨我樂常等 彼岸功德果

厭苦求涅槃 欲願等諸業

http://cbetaonline.dila.edu.tw/en/T31n1611_p0829b09
Le fruit est la perfection transcendante des qualités

De pureté, de soi, de félicité et de permanence. Il a pour fonction le dégoût de la souffrance, L’aspiration à la paix et le vœu de l’atteindre.

Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse I.35

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།དེ་ལ་འབྲས་བུའི་དོན་དང་ལས་ཀྱི་དོན་ལས་བརྩམས་ཏེ་ཚིགས་སུ་བཅད་པ། གཙང་བདག་བདེ་{br}དང་རྟག་ཉིད་ཀྱི། །ཡོན་ཏན་ཕ་རོལ་ཕྱིན་པ་འབྲས། །སྡུག་བསྔལ་ཡིད་འབྱུང་ཞི་ཐོབ་པར། །འདུན་དང་སྨོན་པའི་ལས་ཅན་ནོ། །དེ་ལ་ཚིགས་སུ་བཅད་པ་ཕྱེད་སྔ་མས་ཅི་བསྟན་ཞེ་ན། འདི་དག་འབྲས་ནི་མདོར་བསྡུ་ན། །ཆོས་ཀྱི་སྐུ་ལ་ཕྱིན་ཅི་ལོག །རྣམ་པ་བཞི་ལས་{br}བཟློག་པ་ཡི། །གཉེན་པོས་རབ་ཏུ་ཕྱེ་བ་ཉིད། །མོས་པ་ལ་སོགས་པའི་དེ་བཞིན་གཤེགས་པའི་ཁམས་རྣམ་པར་དག་པའི་རྒྱུར་བཤད་པའི་ཆོས་བཞི་པོ་གང་ཡིན་པ་དེ་དག་གི་འབྲས་བུ་ནི་མདོར་བསྡུ་ན། གོ་རིམས་ཇི་ལྟ་བ་བཞིན་དུ་ཕྱིན་ཅི་ལོག་རྣམ་པ་བཞི་ལས་བཟློག་པའི་གཉེན་{br}པོར་དེ་བཞིན་གཤེགས་པའི་ཆོས་ཀྱི་སྐུ་ལ་ཡོན་ཏན་གྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་རྣམ་པ་བཞིར་བལྟའོ། །དེ་ལ་གང་ཞིག་གཟུགས་ལ་སོགས་པའི་དངོས་པོ་མི་རྟག་པ་ལ་རྟག་གོ་སྙམ་པར་འདུ་ཤེས་པ་དང་། སྡུག་བསྔལ་ལ་བདེའོ་སྙམ་པ་དང་། བདག་མེད་པ་ལ་བདག་གོ་སྙམ་པ་{br}དང་། མི་གཙང་བ་ལ་གཙང་ངོ་སྙམ་པར་འདུ་ཤེས་པ་འདི་ནི་ཕྱིན་ཅི་ལོག་རྣམ་པ་བཞི་ཞེས་བརྗོད་ལ། འདི་ལས་བཟློག་པ་ལ་ནི་ཕྱིན་ཅི་མ་ལོག་པ་རྣམ་པ་བཞི་ཉིད་དུ་རིག་པར་བྱའོ། །རྣམ་པ་བཞི་གང་ཞེ་ན། གཟུགས་ལ་སོགས་པའི་དངོས་པོ་དེ་ཉིད་ལ་མི་རྟག་པའི་འདུ་ཤེས་དང་། སྡུག་{br}བསྔལ་བའི་འདུ་ཤེས་དང་། བདག་མེད་པའི་འདུ་ཤེས་དང་། མི་གཙང་བའི་འདུ་ཤེས་གང་ཡིན་པ་སྟེ། འདི་ནི་ཕྱིན་ཅི་ལོག་རྣམ་པ་བཞི་ལས་བཟློག་པའོ། །དེ་ཡང་རྟག་པ་ལ་སོགས་པའི་མཚན་ཉིད་དེ་བཞིན་གཤེགས་པའི་ཆོས་ཀྱི་སྐུའི་དབང་དུ་བྱས་ཏེ། འདིར་ཕྱིན་ཅི་ལོག་ཏུ་འདོད་དོ། །གང་གི་གཉེན་{br}པོར་དེ་བཞིན་གཤེགས་པའི་ཆོས་ཀྱི་སྐུའི་ཡོན་ཏན་གྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་རྣམ་པ་བཞི་རྣམ་པར་གཞག་པ་སྟེ་འདི་ལྟ་སྟེ། རྟག་པའི་ཕ་རོལ་ཏུ་ཕྱིན་པ་དང་། བདེ་བའི་ཕ་རོལ་ཏུ་ཕྱིན་པ་དང་། བདག་གི་ཕ་རོལ་ཏུ་ཕྱིན་པ་དང་། གཙང་བའི་ཕ་རོལ་ཏུ་ཕྱིན་པའོ། །གཞུང་འདི་ཡང་
རྒྱ་ཆེར་ནི་མདོ་ཇི་ལྟ་བ་བཞིན་རྟོགས་པར་བྱ་སྟེ། བཅོམ་ལྡན་འདས་སེམས་ཅན་རྣམས་ནི་ཟིན་པའི་ཉེ་བར་ལེན་པའི་ཕུང་པོ་ལྔ་པོ་རྣམས་ལ་ཕྱིན་ཅི་ལོག་ཏུ་གྱུར་པ་སྟེ། དེ་དག་ནི་མི་རྟག་པ་ལ་རྟག་པར་འདུ་ཤེས་པ། སྡུག་བསྔལ་བ་ལ་བདེ་བར་འདུ་ཤེས་པ། {br}བདག་མེད་པ་ལ་བདག་ཏུ་འདུ་ཤེས་པ། མི་གཙང་བ་ལ་གཙང་བར་འདུ་ཤེས་པ་ལགས་སོ། །བཅོམ་ལྡན་འདས་ཉན་ཐོས་དང་རང་སངས་རྒྱས་ཐམས་ཅད་ཀྱང་སྟོང་པ་ཉིད་ཀྱི་ཡེ་ཤེས་ཀྱིས་སྔར་མ་མཐོང་བ། ཐམས་ཅད་མཁྱེན་པ་ཉིད་ཀྱི་ཡེ་ཤེས་ཀྱི་ཡུལ་དེ་བཞིན་གཤེགས་པའི་{br}ཆོས་ཀྱི་སྐུ་ལ་ཕྱིན་ཅི་ལོག་ཏུ་གྱུར་པའོ། །བཅོམ་ལྡན་འདས་རྟག་པར་འདུ་ཤེས་པ། བདེ་བར་འདུ་ཤེས་པ། བདག་ཏུ་འདུ་ཤེས་པ། གཙང་བར་འདུ་ཤེས་པའི་སེམས་ཅན་དེ་དང་དེ་དག་ནི། བཅོམ་ལྡན་འདས་ཀྱི་ཐུགས་ལས་སྐྱེས་པའི་སྲས་ལགས་སོ། །བཅོམ་ལྡན་{br}འདས་སེམས་ཅན་དེ་དག་ནི་ཕྱིན་ཅི་ལོག་ཏུ་གྱུར་པ་མ་ལགས་ཏེ། བཅོམ་ལྡན་འདས་སེམས་ཅན་དེ་དག་ནི་ཡང་དག་པར་མཐོང་བ་ལགས་སོ། །དེ་ཅིའི་སླད་དུ་ཞེ་ན། བཅོམ་ལྡན་འདས་དེ་བཞིན་གཤེགས་པའི་ཆོས་ཀྱི་སྐུ་ཉིད་ནི། རྟག་པའི་ཕ་རོལ་ཏུ་ཕྱིན་པ། བདེ་བའི་ཕ་{br}རོལ་ཏུ་ཕྱིན་པ། གཙང་བའི་ཕ་རོལ་ཏུ་ཕྱིན་པའོ། །བཅོམ་ལྡན་འདས་སེམས་ཅན་གང་དག་དེ་བཞིན་གཤེགས་པའི་ཆོས་ཀྱི་སྐུ་དེ་ལྟར་མཐོང་བ་དེ་དག་ནི་ཡང་དག་པར་མཐོང་བའོ། །ཡང་དག་པར་མཐོང་བ་གང་ལགས་པ་དེ་དག་ཐམས་ཅད་ནི་བཅོམ་ལྡན་འདས་ཀྱི་ཐུགས་ཀྱི་སྲས་{br}ལགས་སོ་ཞེས་རྒྱས་པར་འབྱུང་ངོ། །དེ་བཞིན་གཤེགས་པའི་ཆོས་ཀྱི་སྐུའི་ཡོན་ཏན་གྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་འདི་བཞི་ནི་རྒྱུའི་གོ་རིམས་ཀྱིས་གོ་རིམས་ལས་བཟློག་སྟེ་རིག་པར་བྱའོ། །དེ་ལ་ཐེག་པ་ཆེན་པོའི་ཆོས་ལ་སྡང་བ། འདོད་ཆེན་པ་རྣམས་ཀྱི་མི་གཙང་བའི་འཁོར་བ་ལ་མངོན་པར་{br}དགའ་བ་ལས་བཟློག་ནས། བྱང་ཆུབ་སེམས་དཔའ་རྣམས་ཀྱི་ཐེག་པ་ཆེན་པོའི་ཆོས་ལ་མོས་པ་བསྒོམས་པ་ལས་ནི་འབྲས་བུ་གཙང་བའི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ཐོབ་པར་བལྟའོ། །ཉེ་བར་ལེན་པའི་ཕུང་པོ་ལྔ་པོ་དག་ལ་བདག་ཏུ་ལྟ་བ་གཞན་མུ་སྟེགས་པ་དག་གི་ཡོད་པ་མ་ཡིན་པ་བདག་ཏུ་
འཛིན་པ་ལ་མངོན་པར་དགའ་བ་ལས་བཟློག་ནས་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་བསྒོམས་པ་ལས་ནི་འབྲས་བུ་བདག་དམ་པའི་ཕ་རོལ་ཏུ་ཕྱིན་པ་འཐོབ་པར་བལྟའོ། །འདི་ལྟར་མུ་སྟེགས་པ་གཞན་ཐམས་ཅད་ནི་གཟུགས་ལ་སོགས་པ་དེའི་རང་བཞིན་མ་ཡིན་པའི་དངོས་པོ་བདག་ཏུ་ཁས་ལེན་{br}ལ། དེ་དག་གིས་ཇི་ལྟར་བཟུང་བའི་དངོས་པོ་དེ་ཡང་བདག་གི་མཚན་ཉིད་ཀྱིས་སླུ་བ་དང་ལྡན་པའི་ཕྱིར་དུས་ཐམས་ཅད་དུ་བདག་མེད་དོ། །དེ་བཞིན་གཤེགས་པས་ནི་ཡང་དག་པ་ཇི་ལྟ་བ་བཞིན་གྱི་ཡེ་ཤེས་ཀྱིས་ཆོས་ཐམས་ཅད་བདག་མེད་པ་དམ་པའི་ཕ་རོལ་ཏུ་ཕྱིན་པ་བརྙེས་ལ། དེས་{br}ཇི་ལྟར་གཟིགས་པའི་བདག་མེད་པ་ཡང་བདག་ཡོད་པ་མ་ཡིན་པའི་མཚན་ཉིད་ཀྱིས་མི་སླུ་བ་དང་ལྡན་པའི་ཕྱིར་དུས་ཐམས་ཅད་དུ་བདག་ཏུ་འདོད་དོ། །བདག་མེད་པ་ཉིད་བདག་ཏུ་བྱས་པ་སྟེ། ཇི་སྐད་དུ། མི་གནས་པའི་ཚུལ་གྱིས་གནས་པ་ཞེས་གསུངས་པ་ལྟ་བུའོ། །འཁོར་བའི་{br}སྡུག་བསྔལ་གྱིས་འཇིགས་པ་ཉན་ཐོས་ཀྱི་ཐེག་པ་པ་རྣམས་ཀྱི་འཁོར་བའི་སྡུག་བསྔལ་ཉེ་བར་ཞི་བ་ཙམ་མངོན་པར་འདོད་པ་ལས་བཟློག་ནས་ནམ་མཁའི་མཛོད་ལ་སོགས་པའི་ཏིང་ངེ་འཛིན་བསྒོམས་པ་ལས་ནི་འབྲས་བུ་འཇིག་རྟེན་དང་འཇིག་རྟེན་ལས་འདས་པའི་བདེ་བ་དམ་པའི་ཕ་རོལ་ཏུ་ཕྱིན་{br}པ་འཐོབ་པར་བལྟ་བར་བྱའོ། །སེམས་ཅན་གྱི་དོན་ལ་མི་ལྟོས་པར་རང་སངས་རྒྱས་ཀྱི་ཐེག་པ་པ་རྣམས་ཀྱིས་འདུ་འཛི་མེད་པར་གནས་པ་ལ་མངོན་པར་དགའ་བ་ལས་བཟློག་ནས། བྱང་ཆུབ་སེམས་དཔའ་རྣམས་ཀྱི་སྙིང་རྗེ་ཆེན་པོ་བསྒོམས་པ་ལས་ནི་རྟག་ཏུ་རྒྱུན་མི་འཆད་པར་འཁོར་བ་{br}ཇི་སྲིད་ཀྱི་བར་དུ་སེམས་ཅན་གྱི་དོན་ཡོངས་སུ་སྦྱོང་བ་ཡོངས་སུ་དག་པའི་ཕྱིར་འབྲས་བུ་རྟག་པའི་ཕ་རོལ་ཏུ་ཕྱིན་པ་འཐོབ་པར་བལྟ་བར་བྱའོ། །དེ་ལྟར་བྱང་ཆུབ་སེམས་དཔའ་རྣམས་ཀྱི་མོས་པ་དང་། ཤེས་པ་དང་། ཏིང་ངེ་འཛིན་དང་། སྙིང་རྗེ་ཆེན་པོ་བསྒོམས་པ་རྣམས་ཀྱི་འབྲས་{br}བུ་ནི་གོ་རིམས་ཇི་ལྟ་བ་བཞིན་དུ་དེ་བཞིན་གཤེགས་པའི་ཆོས་ཀྱི་སྐུ་གཙང་བ་དང་། བདག་དང་། བདེ་བ་དང་། རྟག་པའི་ཡོན་ཏན་གྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་རྣམ་པ་བཞི་འགྲུབ་བོ། །དེ་བཞིན་གཤེགས་པ་ནི་འདི་དག་གིས་ཆོས་ཀྱི་དབྱིངས་ཀྱི་མཐར་ཐུག་པ་ནམ་མཁའི་ཁམས་ཀྱི་མཐས་
ཀླས་པ་ཕྱི་མའི་མཐའི་མུར་ཐུག་པ་ཞེས་བརྗོད་དོ། །འདི་ལྟར་ཐེག་པ་ཆེན་པོའི་ཆོས་དམ་པ་ལ་ལྷག་པར་མོས་པ་བསྒོམས་པས་ནི་དེ་བཞིན་གཤེགས་པ་ཤིན་ཏུ་གཙང་བའི་ཆོས་དབྱིངས་ཀྱི་མཐར་ཐུག་པ་བརྙེས་པའི་ཕྱིར་ཆོས་ཀྱི་དབྱིངས་ཀྱི་མཐར་ཐུག་པ་ཉིད་འགྲུབ་པོ། །{br}ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ཉིད་བསྒོམས་པས། སེམས་ཅན་དང་སྣོད་ཀྱི་འཇིག་རྟེན་ནམ་མཁའ་ལྟར་བདག་མེད་པའི་མཐར་ཐུག་པ་ཉིད་དུ་རྟོགས་པའི་ཕྱིར་དང་། ནམ་མཁའ་མཛོད་ལ་སོགས་པའི་ཏིང་ངེ་འཛིན་བསྒོམས་པས་ཆོས་ཀྱི་དབང་ཕྱུག་དམ་པ་ཐམས་ཅད་དུ་ཁྱབ་པ་ཀུན་ཏུ་སྟོན་པའི་{br}ཕྱིར་ནམ་མཁའི་ཁམས་ཀྱི་མཐས་ཀླས་པའོ། །སྙིང་རྗེ་ཆེན་པོ་བསྒོམས་པས་སེམས་ཅན་ཐམས་ཅད་ལ་དུས་མུ་མཐའ་མེད་པར་སྙིང་རྗེ་དང་ལྡན་པའི་ཕྱིར་ན་ཕྱི་མའི་མཐའི་མུར་ཐུག་པ་ཡིན་ནོ། །ཟག་པ་མེད་པའི་དབྱིངས་ལ་གནས་པའི་དགྲ་བཅོམ་པ་དང་། རང་སངས་རྒྱས་རྣམས་དང་། {br}དབང་ཐོབ་པའི་བྱང་ཆུབ་སེམས་དཔའ་རྣམས་ལ་ཡང་དེ་བཞིན་གཤེགས་པའི་ཆོས་ཀྱི་སྐུའི་ཡོན་ཏན་གྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་རྣམ་པ་འདི་བཞི་ཐོབ་པའི་གེགས་སུ་འགྱུར་བ་ནི་འདི་བཞི་སྟེ། འདི་ལྟ་སྟེ། རྐྱེན་གྱི་མཚན་ཉིད་དང་། རྒྱུའི་མཚན་ཉིད་དང་། འབྱུང་བའི་མཚན་ཉིད་དང་། འཇིག་པའི་{br}མཚན་ཉིད་དོ། །དེ་ལ་རྐྱེན་གྱི་མཚན་ཉིད་ནི། མ་རིག་པའི་བག་ཆགས་ཀྱིས་ཏེ། འདུ་བྱེད་རྣམས་ཀྱིས་མ་རིག་པ་བཞིན་ནོ། །རྒྱུའི་མཚན་ཉིད་ནི་མ་རིག་པའི་བག་ཆགས་ཀྱི་སའི་རྐྱེན་ཅན་ཟག་པ་མེད་པའི་ལས་ཉིད་དེ། འདུ་བྱེད་བཞིན་ནོ། །འབྱུང་བའི་མཚན་ཉིད་ནི་མ་རིག་པའི་བག་{br}ཆགས་ཀྱི་སའི་རྐྱེན་དང་ལྡན་པ་ཟག་པ་མེད་པའི་ལས་ཀྱི་རྒྱུ་ཅན་ཡིད་ཀྱི་རང་བཞིན་གྱི་ལུས་རྣམ་པ་གསུམ་གྲུབ་པ་སྟེ། ཉེ་བར་ལེན་པ་བཞིའི་རྐྱེན་དང་ལྡན་པ་ཟག་པ་དང་བཅས་པའི་ལས་ཀྱི་རྒྱུ་ཅན་གྱི་སྲིད་པ་གསུམ་མངོན་པར་གྲུབ་པ་བཞིན་ནོ། །འཇིག་པའི་མཚན་ཉིད་ནི་ཡིད་ཀྱི་རང་བཞིན་གྱི་{br}ལུས་རྣམ་པ་གསུམ་མངོན་པར་འགྲུབ་པའི་རྐྱེན་ཅན་བསམ་གྱིས་མི་ཁྱབ་པར་ཡོངས་སུ་བསྒྱུར་བའི་འཆི་འཕོ་བ་སྟེ། སྐྱེ་བའི་རྐྱེན་ཅན་གྱི་རྒ་ཤི་བཞིན་ནོ། །དེ་ལ་དགྲ་བཅོམ་པ་དང་། རང་སངས་རྒྱས་དང་། དབང་ཐོབ་པའི་བྱང་ཆུབ་སེམས་དཔའ་རྣམས་ནི་ཉེ་བའི་ཉོན་མོངས་པ་ཐམས་
ཅད་ཀྱི་རྟེན་དུ་གྱུར་པ་མ་རིག་པའི་བག་ཆགས་ཀྱི་ས་མ་སྤངས་པས་ན་ཉོན་མོངས་པའི་དྲི་མ་དྲི་ང་བའི་བག་ཆགས་ཐམས་ཅད་དང་ལྡན་པའི་ཕྱིར་གཙང་བའི་ཕ་རོལ་ཏུ་ཕྱིན་པ་རབ་ཀྱི་མཐར་ཕྱིན་པ་མི་འཐོབ་པོ། །མ་རིག་པའི་བག་ཆགས་ཀྱི་ས་དེ་ཉིད་ལ་བརྟེན་ནས་མཚན་མའི་སྤྲོས་པ་ཀུན་དུ་སྤྱོད་པ་ཕྲ་མོ་{br}དང་ལྡན་པའི་ཕྱིར། དེ་དག་གི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ཤིན་ཏུ་འདུས་མ་བྱས་པ་མི་འཐོབ་པོ། །དེ་ལ་མ་རིག་པའི་བག་ཆགས་ཀྱི་ས་དེ་དང་མ་རིག་པའི་བག་ཆགས་ཀྱི་སའི་རྐྱེན་ཅན་གྱི་མཚན་མའི་སྤྲོས་པ་སྤྱོད་པ་ཕྲ་མོས་ཀུན་ནས་བསླང་བ་ཟག་པ་མེད་པའི་ལས་ལ་བརྟེན་ནས་ཡིད་ཀྱི་རང་བཞིན་གྱི་ཕུང་པོ་ཀུན་{br}འབྱུང་བའི་ཕྱིར་དེ་འགགས་པ་ཤིན་ཏུ་བདེ་བའི་ཕ་རོལ་ཏུ་ཕྱིན་པ་མི་འཐོབ་པོ། །དེ་ལ་ཇི་སྲིད་དུ་ཉོན་མོངས་པ་དང་ལས་དང་སྐྱེ་བའི་ཀུན་ནས་ཉོན་མོངས་པ་མ་ལུས་པ་འགགས་པ་ལས་གྱུར་པ་དེ་བཞིན་གཤེགས་པའི་ཁམས་མངོན་དུ་མ་བྱས་པ་དེ་སྲིད་དུ་བསམ་གྱིས་མི་ཁྱབ་པའི་ཡོངས་སུ་བསྒྱུར་{br}བ་དང་ལྡན་པའི་འཆི་འཕོ་བ་དང་མི་འབྲལ་བའི་ཕྱིར། གཞན་དུ་གྱུར་པ་མེད་པ་རྟག་པའི་ཕ་རོལ་ཏུ་ཕྱིན་པ་མི་འཐོབ་པོ། །དེ་ལ་མ་རིག་པའི་བག་ཆགས་ཀྱི་ས་ནི་ཉོན་མོངས་པའི་ཀུན་ནས་ཉོན་མོངས་པ་བཞིན་ནོ། །ཟག་པ་མེད་པའི་ལས་མངོན་པར་འདུ་བྱེད་པ་ནི་ལས་ཀྱི་ཀུན་ནས་ཉོན་{br}མོངས་པ་བཞིན་ནོ། །ཡིད་ཀྱི་རང་བཞིན་གྱི་ལུས་རྣམ་པ་གསུམ་མངོན་པར་གྲུབ་པ་དང་། བསམ་གྱིས་མི་ཁྱབ་པར་ཡོངས་སུ་བསྒྱུར་བ་དང་ལྡན་པའི་འཆི་འཕོ་བ་ནི་སྐྱེ་བའི་ཀུན་ནས་ཉོན་མོངས་པ་བཞིན་ནོ། །གཞུང་འདི་ཡང་རྒྱས་པར་ནི་མདོ་ཇི་ལྟ་བ་བཞིན་རྟོགས་པར་བྱ་སྟེ། {br}བཅོམ་ལྡན་འདས་དཔེར་ན་ལེན་པའི་རྐྱེན་གྱིས་ཟག་པ་དང་བཅས་པའི་ལས་ཀྱི་རྒྱུ་ལས་བྱུང་བ་སྲིད་པ་གསུམ་འབྱུང་བ་དེ་བཞིན་དུ་བཅོམ་ལྡན་འདས་མ་རིག་པའི་བག་ཆགས་ཀྱི་སའི་རྐྱེན་གྱིས་ཟག་པ་མེད་པའི་ལས་ཀྱི་རྒྱུ་ལས་བྱུང་བའི་དགྲ་བཅོམ་པ་དང་། རང་སངས་རྒྱས་དང་། དབང་{br}ཐོབ་པའི་བྱང་ཆུབ་སེམས་དཔའ་རྣམས་ཀྱི་ཡིད་ཀྱི་རང་བཞིན་གྱི་ལུས་གསུམ་འབྱུང་སྟེ། བཅོམ་ལྡན་འདས་མ་རིག་པའི་བག་ཆགས་ཀྱི་ས་གསུམ་པོ་འདི་དག་ཏུ་ཡིད་ཀྱི་རང་བཞིན་གྱི་ལུས་གསུམ་པོ་འདི་དག་འབྱུང་བ་དང་ཟག་པ་མེད་པའི་ལས་མངོན་པར་འགྲུབ་པའི་རྐྱེན་ལགས་སོ་ཞེས་
རྒྱས་པར་འབྱུང་ངོ། །གང་གི་ཕྱིར་དགྲ་བཅོམ་པ་དང་། རང་སངས་རྒྱས་དང་། དབང་ཐོབ་པའི་བྱང་ཆུབ་སེམས་དཔའི་ཡིད་ཀྱི་རང་བཞིན་གྱི་ལུས་འདི་གསུམ་ལ་གཙང་བ་དང་། བདག་དང་། བདེ་བ་དང་། རྟག་པའི་ཕ་རོལ་ཏུ་ཕྱིན་པ་མེད་པ་དེའི་ཕྱིར། དེ་{br}བཞིན་གཤེགས་པའི་ཆོས་ཀྱི་སྐུ་ཁོ་ན་རྟག་པའི་ཕ་རོལ་ཏུ་ཕྱིན་པ། བདེ་བའི་ཕ་རོལ་ཏུ་ཕྱིན་པ། བདག་གི་ཕ་རོལ་ཏུ་ཕྱིན་པ། གཙང་བའི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ཞེས་བྱའོ།

Other English translations

Listed by date of publication
Obermiller (1931) [21]
The result are the Absolute, Transcendental Properties
Of Purity, Unity, Bliss, and Eternity.
And the functions (of the Germ) manifest themselves
In the aversion toward this worldly life,
In the desire of Quiescence and the will of attaining it.[22]
Takasaki (1966) [23]
The Supreme Virtues of Purity, Unity, Bliss and Eternity; -
[These] are its results [of the purification];
[Towards this purification] it has the functions,
Aversion to Suffering, longing for and praying for
the acquisition of Quiescence.
Holmes (1985) [24]
Its result has the transcendent qualities
of purity, identity, happiness and permanence.
Its function is revulsion with suffering
accompanied by an aspiration, a longing, for peace.
Holmes (1999) [25]
Its result has the transcendent qualities
of purity, identity, happiness and permanence.
Its function is revulsion with suffering
accompanied by an aspiration, a longing, for peace.
Fuchs (2000) [26]
The fruit is the perfection of the qualities
of purity, self, happiness, and permanence.
Weariness of suffering, longing to attain peace,
and devotion towards this aim are the function.

Textual sources

Commentaries on this verse

Jamgön Kongtrul Lodrö Taye
1813 ~ 1899
Excerpted from Brunnhölzl and Lama Tenpa Gyaltsen, Commentary on The Presentation of Grounds, Paths, and Results, 245-249.

Jamgön Kongtrul Lodrö Taye uses this verse in The Treasury of Knowledge to discuss the fruition:

The text continues:

2.3.3.1.1.4. Teaching the intention of The Sublime Continuum as a supplementary topic
The Sublime Continuum says: The essence is purity, identity, bliss, and permanence.
Each of the three enlightened bodies has five defining characteristics.
The Sublime Continuum of the Great Vehicle says: The essence of these enlightened bodies consists of the perfections of genuine purity, identity, bliss, and permanence. [601] All three enlightened bodies have five defining characteristics each.

ATG: The Uttaratantra says that the essence of the kāyas, specifically the dharmakāya, has four qualities: genuine purity, genuine identity, genuine bliss, and genuine permanence. The four qualities are called “the four pāramitās” or “the four perfections.” Each of the kāyas also has five defining characteristics.

The Perfection of Genuine Purity

The text continues:

Mind as such which is completely pure by nature was the support for latent tendencies before, but at the time of Buddhahood, it does not function as a support for latent tendencies. Therefore, it is endowed with twofold purity. This is the perfection of genuine purity.

ATG: What is the perfection of genuine purity? Usually, the perfection of purity is explained as being beyond pure and impure. Here, however, it says that the nature of mind and phenomena is completely pure in itself from the start. The realization of the completely pure nature of mind and phenomena is called “the perfection of genuine purity.” Although the nature of mind is completely pure, the term “the perfection of genuine purity” cannot be not applied to it at the time of the ground. Only at the time of the result can the completely pure nature of mind be called “the perfection of genuine purity.” Why? Because at the time of the ground, which is the time of ordinary sentient beings, the completely pure nature of mind is covered by delusion, habitual tendencies, and obscurations. In other words, it is the support on which delusion rests. But at the time of buddhahood, it is completely free from all obscurations, latent tendencies, and so does not serve as a support for confusion and habitual tendencies. At that point, it is endowed with the twofold purity, natural purity and freedom from delusion. Therefore, it is called “the perfection of genuine purity.” This is a very good explanation.

The Perfection of Genuine Identity

The text continues:

From the moment when [mind] is conceptual, it has the nature of being affected by latent tendencies. However, since [enlightened mind] does not come under the power of something other, i.e., conceptions, it is the genuine identity. Since all conceptions about the proliferations of [both] identity and identitylessness are at peace, this is the perfection of genuine identity.

ATG: The second quality is genuine identity, or genuine self. The idea of an identity rests on conceptual thinking and habitual tendencies. One’s idea of a self does not go beyond one’s conceptual mind and habitual tendencies. But for a buddha, the mind is not under the power of habitual tendencies or conceptual thinking. This freedom from conceptual thinking is genuine identity. But genuine identity is not only not having anymore thoughts or projections about a self, it also includes not having projections about identitylessness. Both the existence of a self and the lack of a self are no longer conceptualized. Being free of both types of conceptual thinking is called “the perfection of genuine identity.”

Page 246

The Perfection of Genuine Bliss

The text continues:

Conceptions that appear as terms and meanings cease from the eighth ground onward. However, the appearances of vessel and content[27] that emerge within the nonconceptual [field of] appearance are the most subtle suffering, i.e., the aggregates that are of a mental nature. Together with their cause—the ground of latent tendencies of basic unawareness[28]—they have ceased [at the time of enlightenment,] and thus the entirety of suffering together with its cause has ceased. Therefore, this is the perfection of genuine bliss.

ATG: The third perfection is the perfection of genuine bliss. Ideas of having an identity or not having an identity cease on the eighth bhâmi, but a subtle type of mental proliferation still occurs. At the end of the tenth bhâmi, all subtle proliferations are relinquished, which means there are no more causes for suffering because all proliferations in the mind have ceased. Since there are no more causes for suffering, it is called “the perfection of genuine bliss.”

The Perfection of Genuine Permanence

The text continues:

That there is no decrease of cyclic existence and no increase of nirvāṇa is the equality of existence and peace. Since the meditation on this has been finalized, the nature of the equality of cyclic existence and nirvāṇa has been found. It is primordially impossible for this to change for as long as space exists. Therefore, this is the perfection of genuine permanence.

ATG: The perfection of genuine permanence means that neither cyclic existence nor nirvāṇa increase or decrease. They are equal. When one realizes the equality of saṃsāra and nirvāṇa, it is called “the perfection of genuine permanence.”

Student: When a sentient being realizes buddhahood, wouldn’t that decrease cyclic existence?

Page 247

ATG: We have very big concepts about increase and decrease. If a sentient being is born in cyclic existence, we think, “Oh, cyclic existence has increased,” and when someone attains enlightenment, we think, “Oh, cyclic existence has decreased.” But appearances of increase and decrease only happen for the perspective of ordinary sentient beings. That is not how it really is. It only appears this way for confused sentient beings, like in a dream or an illusion. Nothing like that happens in terms of the actual nature. When one realizes the true nature, one realizes that none of it ever happened.

The Enlightened Body of a Buddha

The text continues:

That in which these four perfections are complete is the enlightened body of a Buddha. Thus, they are complete in any enlightened body of the actual mode of being.

ATG: Whatever possesses the four perfections is an enlightened body of a buddha, and whatever does not posses the four perfections is not an enlightened body of a buddha. All four perfections are complete in the enlightened body of a buddha. The Uttaratantra teaches the four perfections as the resultant stage.

The Five Defining Characteristics

The text continues:
Now, each one [of the three enlightened bodies] possesses five [defining characteristics].
The five of the Dharma Body:
1) it is unconditioned
2) it cannot be analyzed as two[29]
3) it is unmistaken[30]
4) it is pure of obscurations[31]

Page 248

5) it is natural luminosity

The five of the Enjoyment Body:

1) its verbal expression is continuous
2) its physical appearance [is continuous]
3) its activity [is continuous]
4) its activity is spontaneously present
5) it displays as many activities of the three enlightened bodies, but is free from the nature of these [activities]

The five of the Emanation Body:

1) it demonstrates the path of peace
2) it matures those to be tamed
3) it gives the prophecies
4) it displays the stream of various enlightened activities, i.e., [it assumes various] forms that tame [sentient beings]
5) it appears for the cognitions of others

[The Sublime Continuum] explains that the two Form Bodies are Buddhahood, [602] whereas The Sūtra of Genuine Golden Light[32] explains that they are not. Some [other sources] say, “Buddhahood does not exist.” Those scholars who know the essential point [of this] assert that these [statements] are the expedient meaning, the definitive meaning, and the final definitive meaning [respectively]. ATG: The five defining characteristics of the three kāyas are easy to understand, so you can read this section on your own.

Academic notes

  1. Digital Sanskrit Buddhist Canon Unicode Input
  2. Brunnhölzl, Karl. When the Clouds Part: The Uttaratantra and its Meditative Tradition as a Bridge between Sūtra and Tantra. Boston: Snow Lion Publications, an imprint of Shambhala Publications, 2014.
  3. This sentence in D45.48 reads, "Bhagavan, even the pure wisdom of all śrāvakas and pratyekabuddhas has not seen the object of omniscient wisdom and the dharmakāya of the Tathāgata before."
  4. D45.48 adds "by virtue of their faith in the Tathāgata."
  5. D45.48, fols. 273b.3–274a.1.
  6. I follow MA/MB visaṃvāditatvāt against J visaṃvāditvāt (the same goes for avisaṃvāditatvāt a few lines below).
  7. I follow MA/MB evātmeti against J evātmani.
  8. With Schmithausen, I follow MA sattvārthagodhapaliguddhatvād against MB sattvārthapariśodhapariśuddhatvād (corresponding to DP yongs su sbyong ba yongs su dag pa’i phyir) and J sattvārthaphaligodhapariśuddhatvād.
  9. Daśabhūmikasūtra (Rahder ed., 14ff.): dharmadhātuvipulam ākāśadhātuparyavasānam aparāntakoṭiniṣṭham. In the sūtra, these three phrases occur several times in this order in the lists of attributes of a bodhisattva’s aspiration prayers, veneration of buddhas, and so on.
  10. These ten are mastery over (1) life span (being able to live for infinite eons), (2) mind (firmly dwelling in samādhi through infinite wisdom), (3) necessities (displaying all worldly realms by blessing them with many embellishments), (4) karma (displaying karmic maturations just at the time when they can be blessed), (5) birth (displaying births everywhere in the worldly realms), (6) creative will power (displaying all worldly realms as being completely filled with buddhas), (7) aspiration prayers (displaying awakening in any buddha realm and at any time one pleases), (8) miraculous powers (displaying all kinds of miraculous feats, such as going to all buddha realms), (9) dharma (displaying the light of the dharma doors without center and periphery), (10) wisdom (displaying a buddha’s powers, fearlessnesses, unique qualities, major and minor marks, and becoming completely perfectly awakened). Usually, it is said that these ten masteries are attained on the eighth bhūmi. However, even bodhisattvas on the lower bhūmis possess certain degrees of such masteries.
  11. RYC (70) explains that "the ground of the latent tendencies of ignorance"refers to the latencies of being ignorant in terms of a phenomenal identity. Based on that, uncontaminated karma is motivated by the subtle ignorance that consists of the cognitive obscurations. YDC (299) explains that the nature of the ground of the latent tendencies of ignorance consists of subtle dualistic appearances. Since these function as the support of the latent tendencies of the afflictions, it is called "the ground of latent tendencies."
  12. DP and C have "body"for Sanskrit ātmabhāva, which is one of its meanings. The term (lit. "becoming or existing of one’s self" or "produced by one’s self") can also refer to the entirety of one’s psychophysical existence as related to a self. The three kinds of mental bodies mentioned here are those assumed by śrāvaka arhats, pratyekabuddha arhats, and bodhisattvas, respectively.
  13. These are usually listed as desire, (wrong) views, holding (wrong) discipline and spiritual disciplines as paramount, and proclaiming a self (ātmavāda). VT (fol. 12r7) lists them as extreme views (dṛṣṭānta), the appropriating factor of conception (kalpopādāna), the appropriating factor of (wrong) discipline and spiritual disciplines (śīlavratopādāna), and the appropriating factor of existence (bhavopādāna). VT also adds the appropriating factors of a self, craving, and ignorance.
  14. I follow Schmithausen’s emendation acintyapāriṇāmikī against J acintyā pāriṇāmikī (MA/MB °pari°).
  15. With de Jong, I follow MB °prakarṣa° and DP rab against °pakarṣa° in MA and J. I also conform with DP pha rol tu phyin pa rab kyi mthar thug pa in connecting °prakarṣaparyanta° with °śubhapāramitāṃ.
  16. One of the literal meanings of the Sanskrit vāsa or vāsanā for "latent tendencies" is "perfuming." Thus, as described here, the latent tendencies of the afflictions are like the lingering traces of the smell of a perfume even when a bottle with perfume has been emptied and washed.
  17. Skt. saṃudbhūta can also mean "arising" and "being produced,"but those two meanings do not seem appropriate here because the tathāgata heart does not ever arise and DP read ’gags pa las gyur pa.
  18. D45.48 says "foundation" (rten).
  19. D45.48, fols. 265b.7–266a.2.
  20. Ibid., fol. 273b.7.
  21. Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
  22. This is verse 34 in Obermiller's translation
  23. Takasaki, Jikido. A Study on the Ratnagotravibhāga (Uttaratantra): Being a Treatise on the Tathāgatagarbha Theory of Mahāyāna Buddhism. Serie Orientale Roma 33. Roma: Istituto Italiano per il Medio ed Estremo Oriente (ISMEO), 1966.
  24. Holmes, Ken & Katia. The Changeless Nature. Eskdalemuir, Scotland: Karma Drubgyud Darjay Ling, 1985.
  25. Holmes, Ken & Katia. Maitreya on Buddha Nature. Scotland: Altea Publishing, 1999.
  26. Fuchs, Rosemarie, trans. Buddha Nature: The Mahayana Uttaratantra Shastra. Commentary by Jamgon Kongtrul and explanations by Khenpo Tsultrim Gyamtso. Ithaca, N. Y.: Snow Lion Publications, 2000.
  27. 160 An expression for the world and sentient beings who live in it
  28. 161 Skr. avidhyāvāsanabhūmi, Tib. ma rig bag chags kyi sa
  29. 162. According to Jamgön Kongtrul’s commentary on The Sublime Continuum, this refers to the two extremes of permanence and extinction.
  30. 163. The Sublime Continuum describes this as freedom from afflictive, cognitive, and meditative obscurations.
  31. 164. The Sublime Continuum says that this is freedom from the contaminations of afflictions and not being an object of conceptions.
  32. 165. Skt. suvarṇaprabhāsasūtra, Tib. gser 'od dam pa'i mdo, (D 556) rgyud, pa 151b1-273a7 (vol. 89)
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