Friday, May 6, 2022

The Treatise on the Ultimate Continuum of the Mahāyāna - 227

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Analysis of "The Treatise on the Ultimate Continuum of the Mahāyāna" - 227
(Ratnagotravibhāga Mahāyānottaratantraśāstra)
(Uttaratantra)

Source:
https://buddhanature.tsadra.org/index.php/Texts/Ratnagotravibh%C4%81ga_Mah%C4%81y%C4%81nottaratantra%C5%9B%C4%81stra

[i.e. About the "harmony between Buddha-nature and Emptiness", between the Two Truths.
All dharmas from both samsara & nirvana – physical, conceptual, mental; subject / beings, relations / actions, objects / phenomena, pure or impure – have the same {inconceivable unique non-dual non-conceptual all-pervading timeless unborn unconditioned unchanging unceasing pristine equal pure perfect divine free enlightened} true nature & dynamic; and it is the inconceivable Union of the Two Truths free from all extremes & middle [U2T / U2T-3S / U2T-opp / U2T-2T]. That is the meaning of "All beings have a Buddha-nature"; all dharmas are the same indivisible unique non-dual non-conceptual Reality. The concept of the Buddha-nature is an antidote for those who are attached to the concept of emptiness; and vice versa. It means that it is not because everything is empty of inherent existence, that one should reject everything and fall into the extremes of nihilism / nothingness / mere-emptiness. Emptiness does not deny valid useful conventional words, concepts, ideas, truths, methods, goals, teachings, paths, the Buddhas and their inseparable qualities and activities. On the contrary the two truths are in perfect harmony. So while most teachings about emptiness insist on the not real existence / functionality aspect of Reality as it is; the teachings about the Buddha-nature insists on the not complete non-existence / non-functionality / uselessness / meaninglessness of Reality as it is. One aspect alone is not enough; Reality as it is is the equality / inseparability / interdependence / harmony / non-duality / Union of those two aspects / truths. So Genuine-Buddha-nature free from all extremes & middle = Genuine-Emptiness free from all extremes & middle = inconceivable Union of the Two Truths free from all extremes & middle = inconceivable true nature of Reality as it is here & now = Ground / Basis / Source / Suchness = the unique principle = the basic element.]

More Analysis of Sutras : https://www.gilehtblog.com/2021/03/table-of-content.html


Content

  • SummaryThe true nature & dynamic of the mind is the inconceivable Inseparability / Interdependence / Harmony / Union of the Tathāgatagarbha as Mind's Luminous Nature (its {inconceivable unique non-dual non-conceptual all-pervading timeless unborn unconditioned unchanging unceasing pristine equal pure perfect divine free enlightened} basic functionality / clarity / cognizance) <==> and Emptiness of inherent existence [U2T]. The true nature & dynamic of everything else, of all dharmas, is also this inconceivable Union of conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] (the continuum), merely labeled / imputed by the mind in dependence of its conditioning / karma <==> and emptiness of inherent existence [T2]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. One aspect / truth alone is not enough to describe the true nature & dynamic of Reality as it is here & now. One alone is poison.

  • IntroductionComplementarity of Buddha-nature (with its inseparable qualities & functionalities) and Emptiness of inherent existence; complementarity / Union of the Two Truths [U2T]. These two aspects are not existent, not non-existent, not both together, not neither; not different / separate / two / dual, not identical / united / one / non-dual, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither.

  • Chapter I - The topic of the Tathāgata heart (Buddha-nature) (167 verse)

    • [1.1 - The seven vajra points summarizing the entire treatise:
                Buddha (1), Dharma (2), Assembly [Sangha] (3) (chapter 1),
                Basic element (4) (chapter 1),
                Awakening (5) (chapter 2),
                Qualities (6) (chapter 3), and finally
                Buddha Activity (7) (chapter 4).]

    • [1.2 - The first three vajra points: the three Jewels – Buddha, Dharma, Sangha]

      • [1.2.i - Buddha (1) + Eight qualities: The true Buddha, the inconceivable true nature of Reality as it is here & now [U2T] is: 1. [all-pervading, timeless, unborn, unconditioned, unchanging, unceasing], 2. effortless (beyond causality / production / action), 3. not being produced through other conditions (no real basis), possessing 4. wisdom, 5. compassion, 6. power, and 7-8. endowed with the two welfares (self & others). Like an inconceivable Union of interdependence / compassion and wisdom / emptiness [in accord with the U2T]; free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma; free from all description / conceptualisation, discrimination / differentiation, causality, matter-energy, space & time.]

      • [1.2.ii - Dharma (2) + Eight qualities in terms of the two inseparable realities [U2T]: the reality of cessation [T2] [1. inconceivable, 2. free from the dual, 3. non-conceptual], the reality of the path [T1] [4. pure, 5. making manifest, 6. being a counteractive factor], 7. being free from attachment, and 8. being the cause of being free from attachment. It is the two realities: what is free from attachment and what makes free from attachment. Like an {inconceivable unique non-dual non-conceptual all-pervading timeless unborn unconditioned unchanging unceasing pristine equal pure perfect divine free enlightened} direct wisdom free from all attachment, free from all acceptation & rejection in absolute terms, free from all extremes & middle. Extremes like: existence, non-existence, both together, neither; difference / separation / manyness / duality, identity / union / oneness / non-duality, both together, neither; dependently co-arisen relatively functional appearances only [T1], mere-emptiness only [T2], the two truths together as different and opposite [2T], neither as the two truths being identical and one [1T]; conceivability / conceptualisation / discrimination, inconceivability / non-conceptualisation / non-discrimination, both together, neither; equality / purity / perfection, inequality / impurity / imperfection, both together, neither; etc.]

      • [1.2.iii - Sangha (3) + Unsurpassable qualities: Bodhisattvas are aware of the Inseparability / Interdependence / Harmony / Union of the Two Truths. By virtue of the purity of the inner wisdom vision of the inseparability / Union of [T2] suchness (i.e. the unicity of emptiness of inherent existence of all dharmas) and [T1] variety (i.e. the multiplicity of conventionally dependently co-arisen relatively functional ever-changing impermanent appearances), the assembly of the irreversible intelligent ones is endowed with unsurpassable qualities.]

      • [1.2.iv - The three refuges: Buddha (1), Dharma (2), Sangha (3) – Ultimately, however, the single refuge of the world is buddhahood, the true Buddha, the inconceivable true nature & dynamic of Reality as it is here & now, the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T]. That is the only thing that is not fabricated / caused / conditioned / impermanent / merely labeled by the mind, that is truly primordially inconceivable, unique, non-dual, non-conceptual, all-pervasive, timeless, unborn, unconditioned, unchanging, unceasing, pristine, equal, pure, perfect, divine, complete, free, enlightened …]

      • [1.2.v - Four vajra points left to analyse:
        [1.] Suchness with stains (4) (chapter 1 - 1.3), (i.e. The Buddha-nature hidden under all obscurations / stains / conditioning / karma.)
        [2.] the one without stains (5) (chapter 2), (i.e. Buddhahood / Reality free from all obscurations / stains / conditioning / karma.)
        [3.] Buddha qualities (6) (chapter III), (i.e. Enlightened qualities in accord with the true nature & dynamic of Reality as it is [U2T].)
        [4.] Buddha activities (7) (chapter IV)] (i.e. Enlightened activities in accord with the true nature & dynamic of Reality as it is [U2T].)
        -
        (i.e. The important point, the reason why we talk about a hidden Buddha-nature (in all sentient beings, in everything -- physical, conceptual, mental, pure or impure --) and its inseparable pure qualities & enlightened activities, is that Buddhahood, the true nature of Reality as it is, is not mere-emptiness / nothingness / non-existence / non-functionality / uselessness / meaninglessness / total escape from samsara / total extinction. Buddhahood is inconceivable – beyond existence / causality / functionality, beyond non-existence / non-causality / non-functionality, beyond both together, beyond neither –, and comes with its inseparable three kayas [U3K], pure qualities & enlightened activities [U2T]. It is devoid of stains (empty of what is not in accord with Reality as it is), but not devoid of the inseparable three pure kayas, pure qualities, and enlightened activities (not empty of what is in accord with the inconceivable true nature of Reality as it is here & now [U2T]). Meaning the two truths are not in real opposition, but more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in Union [U2T]. With wisdom things can be directly perceived as primordially timeless / equal / pure / perfect / divine / complete / free / enlightened / the inseparable three pure kayas / the true Buddha  …, and there is a way to act without acting more and more in accord with the inconceivable true nature of Reality as it is here & now [U2T], thus acting more and more efficiently, and accumulating more and more merit & wisdom together. The Buddha-dharma is not about accepting / affirming / seeking / adding / doing / perceiving / knowing anything in absolute terms, not about rejecting / negating / abandoning / eliminating / not-doing / not-perceiving / not-knowing something else in absolute terms, just conventionally / relatively / inter-subjectively. It is not about changing / improving / purifying something; or going somewhere else. It is about spontaneously personally non-dualistically non-conceptually directly perceiving / realising / experiencing here & now the inconceivable true nature of all dharma as it is here & now [U2T / U2T-3S / U2T-opp / U2T-2T – ex. the three spheres, the three vajras, apparent opposites, the two truths –. That direct wisdom is what purifies without purifying everything and nothing.)

        The unveiling of the inconceivable pristine Buddha-nature with its inseparable pristine qualities & activities [U2T].
        All sentient beings, all things, are inseparable pristine manifestations of this pristine Ground / Basis / Source / Genuine-emptiness / Buddha-nature / True nature of Reality as it is / Union of the Two Truths. [UGM] They are purified / liberated / enlightened by directly realising their true nature & dynamic as it is here & now.]

      • [1.2.vi - Three reasons for saying that "all sentient beings primordially possess the Buddha-nature".In short, the Buddha-nature is the {inconceivable unique non-dual non-conceptual all-pervading timeless unborn unconditioned unchanging unceasing pristine equal pure perfect divine free enlightened} true nature & dynamic as it is of all dharmas: physical / body, conceptual / speech, mental / mind; individual, collective, cosmic; subjects / beings, relations / actions, objects / phenomena; pure, impure.]

    • [1.3 - Basic element / Suchness with stains (4) / the object of the ultimate wisdom of true realityThe ten topics (i-x) of the ultimate basic element: The ten topics of the ultimate basic element / Buddha-nature / True nature of Reality as it is here & now [U2T]: nature (i), cause (ii), fruition (iii), function (iv), endowment (v), manifestation (vi), phases (vii), all-pervasiveness (viii), ever-changeless (ix) qualities, and inseparability (x).
      -
      The important point, the reason why we talk about a hidden Buddha-nature (in all sentient beings, in everything -- physical, conceptual, mental, pure or impure --) and its inseparable pure qualities & enlightened activities, is that Buddhahood, the true nature of Reality as it is, is not mere-emptiness / nothingness / non-existence / non-functionality / uselessness / meaninglessness / total escape from samsara / total extinction. Buddhahood is inconceivable – beyond existence / causality / functionality, beyond non-existence / non-causality / non-functionality, beyond both together, beyond neither --, and comes with its inseparable three kayas [U3K], pure qualities & enlightened activities [U2T]. It is devoid of stains (empty of what is not in accord with Reality as it is), but not devoid of the inseparable three pure kayas, pure qualities, and enlightened activities (not empty of what is in accord with the inconceivable true nature of Reality as it is here & now [U2T]). Meaning the two truths are not in real opposition, but more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in Union [U2T]. With wisdom things can be directly perceived as primordially timeless / equal / pure / perfect / divine / complete / free / enlightened / the inseparable three pure kayas / the true Buddha  …, and there is a way to act without acting more and more in accord with the inconceivable true nature of Reality as it is here & now [U2T], thus acting more and more efficiently, and accumulating more and more merit & wisdom together. The Buddha-dharma is not about accepting / affirming / seeking / adding / doing / perceiving / knowing anything in absolute terms, not about rejecting / negating / abandoning / eliminating / not-doing / not-perceiving / not-knowing something else in absolute terms, just conventionally / relatively / inter-subjectively. It is not about changing / improving / purifying something; or going somewhere else. It is about spontaneously personally non-dualistically non-conceptually directly perceiving / realising / experiencing here & now the inconceivable true nature of all dharma as it is here & now – ex. the three spheres, the three vajras, apparent opposites, the two truths –. That direct wisdom is what purifies without purifying everything and nothing.]

      • [1.3.i - Nature of the basic element / of the true nature & dynamic of Reality as it is [U2T]: It is primordially pure, all-pervading, timeless, unborn, unconditioned, unchanging, unceasing, pristine, and resembles the qualities of a wish-fulfilling jewel, space (unchanging), and water (compassionate).]

      • [1.3.ii - Cause of the basic element / of the true nature & dynamic of Reality as it is [U2T]: The four causes for understanding and directly perceiving / realising / experiencing its primordial equality, purity, perfection, divinity, completeness, freedom, enlightenment … are faith, prajna, samadhi, and compassion.]

      • [1.3.iii - Fruition of the basic element / of the true nature & dynamic of Reality as it is [U2T]: The fourfold fruition of those four causes are like four remedies to four wrong views about Reality as it is here & now: 1. realising its primordial purity …, 2. realising the true-self beyond self & no-self (not accepting not rejecting the self / appearances in general), 3. obtaining great bliss because of transcending the five aggregates, and 4. realising its permanence because of realising the Union of samsara & nirvana. — In short they understand and then directly realise the inconceivable true nature of Reality as it is here & now; the inconceivable Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T] free from all extremes & middle; the perfection / Union of interdependence / compassion & wisdom / emptiness.]

      • [1.3.iv - Function of the basic element / of the true nature & dynamic of Reality as it is [U2T]: All dharmas are not really existent / functional, not completely non-existent / non-functional / useless / meaningless, not both together, not neither, and there is no fifth. If everything in Reality as it is were mere-emptiness / nothingness / non-existence / non-functionality / uselessness / meaninglessness, then there would be no samsara and no nirvana, no weariness of suffering, nor the wish, striving, and aspiration for liberation. It is because the three Jewels and their qualities are not completely non-existent, not mere-emptiness / nothingness / non-existence / non-functionality / uselessness / meaninglessness / total escape from samsara / total extinction, that the path and its fruition are existing conventionally / relatively / efficiently / meaningfully. Reality as it is [U2T] gives purpose to our life: Reality as it is has to directly recognise its own inconceivable true nature & dynamic as it is here & now in all of its manifestations / appearances.]

      • [1.3.v - Endowment of the basic element / of the true nature & dynamic of Reality as it is [U2T]: The basic element, the inconceivable true nature of Reality as it is / Ground / basis / Source, is not mere-emptiness / nothingness / non-existence / non-functionality / uselessness / meaninglessness / total escape from samsara / total extinction, but is inseparable from its {inconceivable unique non-dual non-conceptual all-pervading timeless unborn unconditioned unchanging unceasing pristine equal pure perfect divine free enlightened} uninterruptible pure manifestations – like its pure qualities & enlightened activities. This is like the inseparability / interdependence / harmony / Union of interdependence / compassion & wisdom / emptiness [U2T]. Or the Union of the Ground and its spontaneous natural manifestations [UGM].]

      • [1.3.vi - Manifestation of the basic element / of the true nature & dynamic of Reality as it is [U2T]: Manifesting differently as 1. the inconceivable true nature & dynamic of mistaken ordinary beings (+), 2. unmistaken bodhisattvas (++), and 3. most exactly unmistaken perfect buddhas (+++). It is the same primordial Buddha-nature [U2T], but with ignorance, or some wisdom, or perfected non-dualistic non-conceptual direct wisdom releasing the inconceivable true nature of Reality as it is here & now [U2T].]

      • [1.3.vii - Phases of the basic element / of the true nature & dynamic of Reality as it is [U2T]: Its phases: 1. impure / the basic element of sentient beings (+), 2. both pure & impure / the basic element of bodhisattva (++), and 3. completely pure / the basic element of tathāgata (+++). What purifies without purifying is the non-dualistic non-conceptual wisdom of directly realising the inconceivable true nature & dynamic of reality as it is here & now.]

      • [1.3.viii - All-pervasiveness of the basic element / of the true nature & dynamic of Reality as it is [U2T]: It is all-pervasive, just as space pervades inferior, middling, and supreme kinds of forms. It is the {inconceivable unique non-dual non-conceptual all-pervading timeless unborn unconditioned unchanging unceasing pristine equal pure perfect divine free enlightened} true nature & dynamic of all dharmas in both samsara & nirvana, both positive & negative dharma (physical / body, conceptual / speech, mental / mind; individual, collective, cosmic; subjects / beings, relations / actions, objects / phenomena; pure, impure; +, ++, +++).]

      • [1.3.ix - Ever-changeless of the basic element / of the true nature & dynamic of Reality as it is [U2T]: It is changeless throughout these three phases (+, ++, +++). It is the {inconceivable unique non-dual non-conceptual all-pervading timeless unborn unconditioned unchanging unceasing pristine equal pure perfect divine free enlightened} true nature & dynamic of all dharmas in both samsara & nirvana, both positive & negative dharma (physical / body, conceptual / speech, mental / mind; individual, collective, cosmic; subjects / beings, relations / actions, objects / phenomena; pure, impure; +, ++, +++).]

        • [1.3.ix.a - Ever-changeless in the phase of being impure / ordinary sentient beings (+): Like space, the basic element, the true nature & dynamic of Reality as it is [U2T], is untainted, unconditioned, not consumable, without any basis, unborn, unconditioned, unchanging, unceasing, …]

        • [1.3.ix.b - Ever-changeless in the phase of being pure & impure / Bodhisattvas (++): Bodhisattvas tolerate the fact that even if conventionally / relatively there appears to be birth, conditioning, existence, change, death [T1] … in Reality as it is it is more like unborn unconditioned non-existent unchanging unceasing [T2] … [U2T]. So we say that bodhisattvas are reborn in the six realms without having the causes for it. They are not completely slave to their accumulated conditioning / karma. They are free to use any adapted skillful means without grasping them, without getting attached to them, without becoming slaves to them, without thinking they are inherently existing / absolute, with inherently existing / absolute characteristics / properties / qualities, and in real / absolute relation / opposition.]

        • [1.3.ix.c - Ever-changeless in the phase of being completely pure / Buddhas (+++): It is said to be permanent (1), everlasting (2), peaceful (3), and eternal (4) – but in the non-dual sense of those terms: ex. not impermanent / discontinuous / annihilated / stressful, not permanent / continuous / eternal / peaceful, not both together, not neither. So we say they are 'permanent / everlasting / peaceful / eternal' as a temporary imperfect antidote to our usual positions. But if we grasp at any of those antidotes / adapted skillful means then they turn into poisons.]

      • [1.3.x - Inseparability of the basic element, of the true nature & dynamic of Reality as it is [U2T] / Ground / Basis / Source / Tathāgata / true Buddha, and its spontaneous natural pristine manifestations / appearances / attributes / qualities / activities [UGM]. Just like the sun and its rays.]

    • [1.4 - Nine examples for the basic element (4), for the true nature & dynamic of Reality as it is [U2T]: It is like: i. a buddha in a decaying lotus, ii. honey amid bees, iii. kernels in their husks, iv. gold in filth, v. a treasure in the earth, vi. a sprout and so on from a small fruit, vii. an image of the victor in a tattered garment, viii. Royalty in the womb of a destitute woman, ix. and a precious statue in clay.]

    • [1.5 - Nine afflictions elucidated by these nine examples for the basic element (4), for the true nature & dynamic of Reality as it is [U2T]: 1-4. desire, hatred, ignorance, their intense outbursts, (afflictions of ordinary beings); 5. latent tendencies, (i.e. afflictions of arhats); 6-7. the stains pertaining to the paths of seeing and familiarization (afflictions of learner); 8-9. as well as to the impure and the pure bhūmis (afflictions of bodhisattvas).]

    • [1.6 - The three natures of the basic element, of the true nature & dynamic of Reality as it is [U2T]: 1. as having the nature of the twofold dharmakaya [U2T], 2. as having the nature of suchness (changeless, excellent, pure), and 3. as having the nature of the twofold disposition for the obtention of the inseparable three pure kayas. The basic element (4) is similar to a buddha and so on.]

    • [1.7 - The Middle Way free from all extremes & middle, in accord with the Union of the Two Truths [U2T]: nothing to accept, nothing to reject in absolute terms, just conventionally / relatively / inter-subjectively; acting without acting, without any attachment, without falling into any extreme or middle.
      -
      The important point, the reason why we talk about a hidden Buddha-nature (in all sentient beings, in everything -- physical, conceptual, mental, pure or impure --) and its inseparable pure qualities & enlightened activities, is that Buddhahood, the true nature of Reality as it is, is not mere-emptiness / nothingness / non-existence / non-functionality / uselessness / meaninglessness / total escape from samsara / total extinction. Buddhahood is inconceivable – beyond existence / causality / functionality, beyond non-existence / non-causality / non-functionality, beyond both together, beyond neither –, and comes with its inseparable three kayas [U3K], pure qualities & enlightened activities [U2T]. It is devoid of stains (empty of what is not in accord with Reality as it is), but not devoid of the inseparable three pure kayas, pure qualities, and enlightened activities (not empty of what is in accord with the inconceivable true nature of Reality as it is here & now [U2T]). Meaning the two truths are not in real opposition, but more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in Union [U2T]. With wisdom things can be directly perceived as primordially timeless / equal / pure / perfect / divine / complete / free / enlightened / the inseparable three pure kayas / the true Buddha  …, and there is a way to act without acting more and more in accord with the inconceivable true nature of Reality as it is here & now [U2T], thus acting more and more efficiently, and accumulating more and more merit & wisdom together. The Buddha-dharma is not about accepting / affirming / seeking / adding / doing / perceiving / knowing anything in absolute terms, not about rejecting / negating / abandoning / eliminating / not-doing / not-perceiving / not-knowing something else in absolute terms, just conventionally / relatively / inter-subjectively. It is not about changing / improving / purifying something; or going somewhere else. It is about spontaneously personally non-dualistically non-conceptually directly perceiving / realising / experiencing here & now the inconceivable true nature of all dharma as it is here & now – ex. the three spheres, the three vajras, apparent opposites, the two truths –. That direct wisdom is what purifies without purifying everything and nothing.]

  • Chapter II - The topic of Buddha Awakening / the one without stains (5) (73 verse)
    -
    The important point, the reason why we talk about a hidden Buddha-nature (in all sentient beings, in everything -- physical, conceptual, mental, pure or impure --) and its inseparable pure qualities & enlightened activities, is that Buddhahood, the true nature of Reality as it is, is not mere-emptiness / nothingness / non-existence / non-functionality / uselessness / meaninglessness / total escape from samsara / total extinction. Buddhahood is inconceivable – beyond existence / causality / functionality, beyond non-existence / non-causality / non-functionality, beyond both together, beyond neither –, and comes with its inseparable three kayas [U3K], pure qualities & enlightened activities [U2T]. It is devoid of stains (empty of what is not in accord with Reality as it is), but not devoid of the inseparable three pure kayas, pure qualities, and enlightened activities (not empty of what is in accord with the inconceivable true nature of Reality as it is here & now [U2T]). Meaning the two truths are not in real opposition, but more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in Union [U2T]. With wisdom things can be directly perceived as primordially timeless / equal / pure / perfect / divine / complete / free / enlightened / the inseparable three pure kayas / the true Buddha  …, and there is a way to act without acting more and more in accord with the inconceivable true nature of Reality as it is here & now [U2T], thus acting more and more efficiently, and accumulating more and more merit & wisdom together. The Buddha-dharma is not about accepting / affirming / seeking / adding / doing / perceiving / knowing anything in absolute terms, not about rejecting / negating / abandoning / eliminating / not-doing / not-perceiving / not-knowing something else in absolute terms, just conventionally / relatively / inter-subjectively. It is not about changing / improving / purifying something; or going somewhere else. It is about spontaneously personally non-dualistically non-conceptually directly perceiving / realising / experiencing here & now the inconceivable true nature of all dharma as it is here & now – ex. the three spheres, the three vajras, apparent opposites, the two truths –. That direct wisdom is what purifies without purifying everything and nothing.]

    • [0. Eight points describing Buddhahood / Stainless Suchness: Its
      1. nature / purity: two truths: pure luminosity but obscured by the two types of obscurations; empty but still endowed with all the stainless buddha qualities & activities, and is permanent, everlasting and eternal;
      2. cause / two wisdoms: conventional indirect / dualistic / conceptual conditioned / wisdom, and primordial direct / non-dualistic / non-conceptual / unconditioned wisdom);
      3. fruition / two freedoms: the primordial freedom, and realised freedom (freedom from both afflictive and cognitive obscurations) that is the fruit of both the conventional dualistic conceptual indirect wisdom, and of the primordial non-dualistic non-conceptual direct wisdom about the true nature of Reality as it is here & now [U2T];
      4. function / two functions: the function of the two fruitions / wisdoms is the fulfillment of one's own welfare and that of others, respectively;
      5. endowment / the ultimate characteristics of buddhahood: the {inconceivable unique non-dual non-conceptual all-pervading timeless unborn unconditioned unchanging unceasing pristine equal pure perfect divine free enlightened} Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Primordial awareness / Suchness / true nature & dynamic of Reality as it is here & now / Union of the Two Truths free from all extremes & middle / inconceivable three pure kayas (trikaya) / the true Buddha;
      6. manifestation / profundity (dharmakaya): The Ground unterruptably effortlessly manifesting through the three inseparable buddha-kāyas that are characterized by profundity (6) (dharmakaya), vastness (7) (sambhogakaya), and magnanimity (8) (nirmanakayas) respectively, in an inconceivable manner for as long as saṃsāric existence remains [U3K] [U2T] [UGM];
      7. permanence / vastness (sambhogakaya): Various reasons for the permanence / uninterruptability of the spontaneous effortless manifestations through the three kayas [U3K] [U2T] [UGM]; and
      8. inconceivability / magnanimity (nirmanakayas): Inconceivable Ground & manifestations [UGM]; inconceivable inseparable three pure kayas [U3K], inconceivable true nature of Reality as it is here & now; inconceivable inseparable two truths [U2T]; beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, relation / causality / production, form / matter-energy, space & time.]

    • [1. Nature of Buddhahood – Buddhahood / Buddha-nature is luminous but obscured by adventitious afflictive and cognitive obscurations; it is endowed with all the stainless buddha qualities / activities. It is primordially inconceivable, unique, non-dual, non-conceptual, all-pervasive, timeless, unborn, unconditioned, unchanging, unceasing, pristine, equal, pure, perfect, divine, complete, free, enlightened … – in the non-dual sense of those terms (ex. not this, not non-this, not both together, not neither, and there is no fifth). It is functional but empty, empty of inherent existence but still dependently co-arisen & relatively functional, using various adapted skillful means without any attachment.]

    • [2. Cause of Buddhahood – The twofold wisdom: primordial non-dualistic non-conceptual direct wisdom and conventional conditioned dualistic conceptual indirect wisdom.]

    • [3. Fruition / Buddhahood – It is freedom from both afflictive and cognitive obscurations. This purity – buddhahood / stainless suchness / buddha-nature – is primordial (it is the primordial the true nature of everything) … and directly perceived / realised / experienced as the fruit of non-dualistic non-conceptual direct wisdom about the true nature of Reality as it is here & now [U2T]. It is endowed with stainless qualities (i.e. it is not mere-emptiness / nothingness / non-existence / non-functionality / uselessness / meaninglessness / total escape from samsara / total extinction, but the Union of its primordial unconditioned non-dualistic non-conceptual natural basic functionality / luminosity / qualities / activities [T1] <==> and emptiness of inherent existence [T2]. One aspect / truth implies / proves / enables the other (<==>) [U2T].)]

    • [4. Function of Buddhahood – The function of the two fruitions / wisdoms is the fulfillment of one's own welfare and that of others, respectively — via the inseparable three pure kayas (trikaya) (pure body, speech and mind). The Buddha-nature is the {inconceivable unique non-dual non-conceptual all-pervading timeless unborn unconditioned unchanging unceasing pristine equal pure perfect divine free enlightened} Ground / Basis / Source for everything else. But it is a Ground / Basis / Source that is not a real Ground / Basis / Source, not a primary cause [U2T]. All appearances are inseparable spontaneous natural pristine manifestations of this Ground / Basis / Source [UGM]. Everything – physical, conceptual, mental – is this inconceivable Ground / Buddha-nature / Genuine-emptiness / Suchness / Union of the Two Truths [U2T] / inseparable three pure kayas (trikaya) / the true Buddha / Tathagata. Everything is this inconceivable true nature of Reality as it is here & now [U2T].]

    • [5. Endowment – Endowment refers to being associated with the foundation of this function, that is, with the ultimate characteristics of buddhahood. It is the {inconceivable unique non-dual non-conceptual all-pervading timeless unborn unconditioned unchanging unceasing pristine equal pure perfect divine free enlightened} Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Primordial awareness / Suchness / true nature & dynamic of Reality as it is here & now / Union of the Two Truths free from all extremes & middle / inconceivable three pure kayas (trikaya) / the true Buddha. It has to be spontaneously personally non-dualistically non-conceptually directly perceived / realised / experienced in the here & now.]

    • [6. Manifestation – In Reality as it is, the {inconceivable unique non-dual non-conceptual all-pervading timeless unborn unconditioned unchanging unceasing pristine equal pure perfect divine free enlightened} Buddha / Ground / Basis / Source … manifest as inseparable spontaneous natural pure manifestations / appearances – physical, conceptual, mental –. It manifests as the inseparable three pure kayas [U3K] for those who can directly perceive them. All of those manifestations, being inseparable from the Ground, ultimately share the same primordial inconceivable attributes / qualities / functionalities; but not everybody can see that. They are the Ground, the true Buddha, the true nature of Reality as it is here & now, the Union of the Two Truths [U2T].]

    • [7. Permanence of the Buddhahood – as continually manifesting the inseparable three pure kayas [U3K] = Union of the Two Truths [U2T]: One aspect implies / enables the other. Appearances spontaneously emerge from emptiness, and vice versa. Manifestations spontaneously emerge from the Ground, and vice versa.]

    • [8. Inconceivability of Buddhahood – beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, relation / causality / production, form / matter-energy, space & time.]

  • Chapter III - The topic of the 64 Buddha Qualities / Attributes (6) (39 verse)
    -
    The important point, the reason why we talk about a hidden Buddha-nature (in all sentient beings, in everything -- physical, conceptual, mental, pure or impure --) and its inseparable pure qualities & enlightened activities, is that Buddhahood, the true nature of Reality as it is, is not mere-emptiness / nothingness / non-existence / non-functionality / uselessness / meaninglessness / total escape from samsara / total extinction. Buddhahood is inconceivable – beyond existence / causality / functionality, beyond non-existence / non-causality / non-functionality, beyond both together, beyond neither –, and comes with its inseparable three kayas [U3K], pure qualities & enlightened activities [U2T]. It is devoid of stains (empty of what is not in accord with Reality as it is), but not devoid of the inseparable three pure kayas, pure qualities, and enlightened activities (not empty of what is in accord with the inconceivable true nature of Reality as it is here & now [U2T]). Meaning the two truths are not in real opposition, but more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in Union [U2T]. With wisdom things can be directly perceived as primordially timeless / equal / pure / perfect / divine / complete / free / enlightened / the inseparable three pure kayas / the true Buddha  …, and there is a way to act without acting more and more in accord with the inconceivable true nature of Reality as it is here & now [U2T], thus acting more and more efficiently, and accumulating more and more merit & wisdom together. The Buddha-dharma is not about accepting / affirming / seeking / adding / doing / perceiving / knowing anything in absolute terms, not about rejecting / negating / abandoning / eliminating / not-doing / not-perceiving / not-knowing something else in absolute terms, just conventionally / relatively / inter-subjectively. It is not about changing / improving / purifying something; or going somewhere else. It is about spontaneously personally non-dualistically non-conceptually directly perceiving / realising / experiencing here & now the inconceivable true nature of all dharma as it is here & now – ex. the three spheres, the three vajras, apparent opposites, the two truths –. That direct wisdom is what purifies without purifying everything and nothing.]

    • [0 - The inseparable three pure kayas (inseparable pure body, speech, mind [U3K]) are the Fruition, which is classified as 64 qualities: 10 powers, 4 fearlessnesses, 18 unique Buddha qualities, 32 marks – in accord with the Union of the Two Truths [U2T] / the two inseparable displays. Note: The three vajras are purified by the wisdom of directly realising their true nature & dynamic as it is here & now [U2T].]

    • [A - The 10 powers are like a vajra for the obscurations of ignorance: [i] what is the case and what is not the case, [ii] maturation, [iii] constitutions, [iv] the various inclinations of beings, [v] the means, [vi] What is afflicted and purified, [vii] the collection of faculties, [viii] recollection of former [birth] places, [ix] The divine eye, and [x] the mode of the termination of contamination. They are powers because they pierce the armor, break the immovable wall, and cut down the tree of ignorance.]

    • [B - The 4 Fearlessnesses amid the retinue resemble a lion: 1. Fearlessness with regard to his complete realisation of all phenomena, 2. to his termination of all obstacles, 3. to his teaching the path, 4. to his attaining cessation.]

    • [C - The 18 unique qualities of the Tathāgata are similar to space, but are not in the least common to the worlds: The Buddha lacks 1. mistakenness, 2. chatter, 3. mindlessness, 4. mental agitation, 5. notions of difference, and 6. natural indifference, while there is never any deterioration of his 7. striving, 8. vigor, 9. mindfulness, 10. pure stainless prajñā and 11. liberation, and 12. vision of the wisdom of liberation (seeing all objects to be known). 13-15. He engages in the three actions with regard to objects that are preceded by omniscience, and 16-28. the operation of his vast wisdom is always unobstructed with regard to the three times.]

    • [D - The 32 marks of the Buddha's physical form]

    • [E - The sage's two kinds of display are like the moon reflected in water – Like a reflection / illusion: 'There, but not there'. Not really existent / functional, not completely non-existent / non-functional, not both together, not neither. The Union of the Two Truths [U2T] free from all extremes & middle: Union of appearances and reality as it is; or Union of conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances, merely labeled / imputed by the mind, not completely non-existent / non-functional / useless / meaningless <==> and emptiness of inherent existence, not really existent / functional.]

    • [F - Summing up to a total of 64 Buddha qualities]

    • [G - The summarized meaning]

  • Chapter IV - The topic of the performance of Tathāgata Activity (7) (98 verse)
    -
    The important point, the reason why we talk about a hidden Buddha-nature (in all sentient beings, in everything -- physical, conceptual, mental, pure or impure --) and its inseparable pure qualities & enlightened activities, is that Buddhahood, the true nature of Reality as it is, is not mere-emptiness / nothingness / non-existence / non-functionality / uselessness / meaninglessness / total escape from samsara / total extinction. Buddhahood is inconceivable – beyond existence / causality / functionality, beyond non-existence / non-causality / non-functionality, beyond both together, beyond neither –, and comes with its inseparable three kayas [U3K], pure qualities & enlightened activities [U2T]. It is devoid of stains (empty of what is not in accord with Reality as it is), but not devoid of the inseparable three pure kayas, pure qualities, and enlightened activities (not empty of what is in accord with the inconceivable true nature of Reality as it is here & now [U2T]). Meaning the two truths are not in real opposition, but more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in Union [U2T]. With wisdom things can be directly perceived as primordially timeless / equal / pure / perfect / divine / complete / free / enlightened / the inseparable three pure kayas / the true Buddha  …, and there is a way to act without acting more and more in accord with the inconceivable true nature of Reality as it is here & now [U2T], thus acting more and more efficiently, and accumulating more and more merit & wisdom together. The Buddha-dharma is not about accepting / affirming / seeking / adding / doing / perceiving / knowing anything in absolute terms, not about rejecting / negating / abandoning / eliminating / not-doing / not-perceiving / not-knowing something else in absolute terms, just conventionally / relatively / inter-subjectively. It is not about changing / improving / purifying something; or going somewhere else. It is about spontaneously personally non-dualistically non-conceptually directly perceiving / realising / experiencing here & now the inconceivable true nature of all dharma as it is here & now – ex. the three spheres, the three vajras, apparent opposites, the two truths –. That direct wisdom is what purifies without purifying everything and nothing.]

(i.e. Spontaneous manifestation of adapted nirmanakayas / appearances perceived in dependence of each sentient being's conditioning / karma: Reality as it is, the true Buddha, is uninterruptedly compassionately spontaneously manifesting / appearing / acting / teaching without manifesting / appearing / acting / teaching, without any attachment, without thought, without effort, without any real origination / birth, duration / existence / change, cessation / death / extinction. — Why? Because that is the true nature & dynamic of Reality as it is. Because the first truth, emptiness of inherent existence [T2] <==> automatically implies / proves / enables the second truth, conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S], and vice versa (<==>) [U2T]. Meaning it is manifesting / appearing / acting / teaching … free from all description / conceptualisation, discrimination / differentiation, causality / production / activity (of the body, speech & mind), form / matter-energy, space & time – in absolute terms –; free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma. = Union of the Two Truths [U2T]. Union of the three kayas [U3K]. Union of the Ground and its spontaneous natural manifestations [UGM]. Meaning everything appearing to us is a lesson adapted to our level. Using these lessons / manifestations / appearances we can ultimately directly realise the inconceivable liberating Truth [U2T].)

  • [A. The effortless and uninterrupted acts of a buddha: The dynamic of Reality as it is [U2T]: The true nature & dynamic of Reality as it is here & now is free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma; free from all description / conceptualisation, discrimination / differentiation, causality / production / laws, form / matter-energy, space & time. Appearing / functional but empty; empty of inherent existence but still dependently co-appearing and relatively functional. In accord with the Union of the Two Truths [U2T]. Manifestations / qualities / activities need no reason other than the Union of the Two Truths / Ground / Basis / Source to spontaneously continually emerge – without really emerging.]

  • [B. Buddha's nature of magnanimity (spontaneously emanating nirmanakayas adapted for each situation): The three spheres of any activity – ex. subject / actor, relation / action, object / result – are all like a Union of being empty of inherent existence [T2], not really existent / functional <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma, not completely non-existent / non-functional / useless / meaningless [U3S / U2T-3S).Ex. Even if the Buddha is empty of inherent existence, merely labeled / imputed by the mind, he still has the appearance of his three inseparable pure kayas with pure attributes / qualities, and he is still performing enlightened activities out of immeasurable compassion.]

    • [B1 - This sūtra says that buddha activity resembles the appearance of Śakra [the chief of gods]: Even if something / somebody is empty of inherent existence, like an illusion / reflection / mirage / echo 'There, but not there', it/he still can still be relatively valid, useful, meaningful, and of great benefit … as a temporary imperfect adapted skillful means on a gradual path toward the inconceivable liberating Truth [U2T]. Everything is not existent / real / functional, not completely / non-existent / unreal / non-functional / useless / meaningless, not both together, not neither, and there is no fifth. Meaning its true nature & dynamic is inconceivable, beyond all extremes & middle … It appears to have three stages of becoming – origination, duration, cessation – but in Reality as it is it is more like unborn, unconditioned / non-existent / unabiding, unceasing; not continuous, not discontinuous, not both together, not neither. Meaning it is inconceivable. So the two truths are not really different / separate / dual / in opposition; they are more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony [T1] <==> thus both empty of inherent existence [T2] [U2T-2T]. One truth implies / proves / enables the other (<==>). And that has a meaning in terms of the Buddha activity: it means he is acting without acting … uninterruptedly and without effort, thus in accord with the Union of the Two Truths [U2T].]

    • [B2 - That sūtra also says that buddha activity is like the drum of the gods: Teaches the dharma free from effort, location, body, and mind. Has four kinds of qualities: unlimited, beneficial, pleasant, and conducive to delivrance. It is like acting without acting, without any attachment, without adopting any extreme & middle, without accepting or rejecting anything in absolute terms, with full awareness of the true nature & dynamic of the three spheres of the activity, in perfect accord with the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T]. It is beyond all conceptualisation, discrimination, causality / production, form / matter-energy, space & time. In short it is Reality as it is here & now (the true Buddha) that is spontaneously uninterruptibly compassionately teaching / urging us to understand and then directly realise our true nature & dynamic as it is here & now, that everything is spontaneous effortless uninterruptible natural pristine manifestations of this {inconceivable unique non-dual non-conceptual all-pervading timeless unborn unconditioned unchanging unceasing pristine equal pure perfect divine free enlightened} Ground / Basis / Source / Buddha-nature / Genuine-emptiness / true nature or Reality as it is here & now / Union of the Two Truths [U2T] [UGM].]

    • [B3 - That sūtra also says that buddha activity is similar to clouds.]

    • [B4 - That sūtra also says that buddha activity is like Mahābrahmā: Nirmanakayas: appearing but empty, empty of inherent existence but still dependently co-appearing and relatively functional / useful / meaningful. Inseparability / Union of the three kayas [U3K].]

    • [B5 - That sūtra also says that buddha activity resembles the sun.]

    • [B6 - That sūtra also says that buddha activity is similar to a wish-fulfilling jewel.]

    • [B7 - That sūtra also says that buddha activity is like the sound of an echo.]

    • [B8 - That sūtra also says that buddha activity is similar to space.]

    • [B9 - That sūtra also says that buddha activity is similar to the earth.]

    • [B10 - The summarized meaning of all those examples is as follows.]

  • Chapter V - The topic of the benefit of having Faith in those four points — I. Buddha Basic Element, II. Buddha Awakening, III. Buddha Attributes / Qualities, IV. Buddha Activity (28 verse)
    -
    The important point, the reason why we talk about a hidden Buddha-nature (in all sentient beings, in everything -- physical, conceptual, mental, pure or impure --) and its inseparable pure qualities & enlightened activities, is that Buddhahood, the true nature of Reality as it is, is not mere-emptiness / nothingness / non-existence / non-functionality / uselessness / meaninglessness / total escape from samsara / total extinction. Buddhahood is inconceivable – beyond existence / causality / functionality, beyond non-existence / non-causality / non-functionality, beyond both together, beyond neither –, and comes with its inseparable three kayas [U3K], pure qualities & enlightened activities [U2T]. It is devoid of stains (empty of what is not in accord with Reality as it is), but not devoid of the inseparable three pure kayas, pure qualities, and enlightened activities (not empty of what is in accord with the inconceivable true nature of Reality as it is here & now [U2T]). Meaning the two truths are not in real opposition, but more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in Union [U2T]. With wisdom things can be directly perceived as primordially timeless / equal / pure / perfect / divine / complete / free / enlightened / the inseparable three pure kayas / the true Buddha  …, and there is a way to act without acting more and more in accord with the inconceivable true nature of Reality as it is here & now [U2T], thus acting more and more efficiently, and accumulating more and more merit & wisdom together. The Buddha-dharma is not about accepting / affirming / seeking / adding / doing / perceiving / knowing anything in absolute terms, not about rejecting / negating / abandoning / eliminating / not-doing / not-perceiving / not-knowing something else in absolute terms, just conventionally / relatively / inter-subjectively. It is not about changing / improving / purifying something; or going somewhere else. It is about spontaneously personally non-dualistically non-conceptually directly perceiving / realising / experiencing here & now the inconceivable true nature of all dharma as it is here & now – ex. the three spheres, the three vajras, apparent opposites, the two truths –. That direct wisdom is what purifies without purifying everything and nothing.]


Summary – The true nature & dynamic of the mind is the inconceivable Inseparability / Interdependence / Harmony / Union of the Tathāgatagarbha as Mind's Luminous Nature (its {inconceivable unique non-dual non-conceptual all-pervading timeless unborn unconditioned unchanging unceasing pristine equal pure perfect divine free enlightened} basic functionality) <==> and Emptiness of inherent existence [U2T]. The true nature & dynamic of everything else, of all dharmas, is also this inconceivable Union of conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] (the continuum), merely labeled / imputed by the mind in dependence of its conditioning / karma <==> and emptiness of inherent existence [T2]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. One aspect / truth alone is not enough to describe without describing the true nature & dynamic of Reality as it is here & now. One alone is poison.

[Go to TOC]

The Ratnagotravibhāga, commonly known as the Uttaratantra, or Gyü Lama in Tibetan, is one of the main Indian scriptural sources for buddha-nature theory. Comprised of verses interspersed with prose commentary, it systematizes the buddha-nature teachings that were circulating in multiple sūtras such as the Tathāgatagarbhasūtra, the Mahāparinirvāṇasūtra, and the Śrīmālādevīsūtra. It was likely composed during the fifth century. The Tibetan tradition attributes the verses to the Bodhisattva Maitreya and the commentary to Asaṅga, and treats the two as separate texts, although this division is not attested to in surviving Indian versions. The Chinese tradition attributes the text to *Sāramati (娑囉末底), but the translation itself does not include the name of the author, and the matter remains unsettled. It was translated into Chinese in the early sixth century by Ratnamati and first translated into Tibetan by Atiśa, although this does not survive. Ngok Loden Sherab and the Kashmiri Pandita Sajjana translated it a second time, and theirs remains the standard translation. It has been translated into English several times, and recently into French.

(i.e.  The important point, the reason why we talk about a hidden Buddha-nature (in all sentient beings, in everything -- physical, conceptual, mental, pure or impure --) and its inseparable pure qualities & enlightened activities, is that Buddhahood, the true nature of Reality as it is, is not mere-emptiness / nothingness / non-existence / non-functionality / uselessness / meaninglessness / total escape from samsara / total extinction. Buddhahood is inconceivable – beyond existence / causality / functionality, beyond non-existence / non-causality / non-functionality, beyond both together, beyond neither –, and comes with its inseparable three kayas [U3K], pure qualities & enlightened activities [U2T]. It is devoid of stains (empty of what is not in accord with Reality as it is), but not devoid of the inseparable three pure kayas, pure qualities, and enlightened activities (not empty of what is in accord with the inconceivable true nature of Reality as it is here & now [U2T]). Meaning the two truths are not in real opposition, but more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in Union [U2T]. With wisdom things can be directly perceived as primordially timeless / equal / pure / perfect / divine / complete / free / enlightened / the inseparable three pure kayas / the true Buddha  …, and there is a way to act without acting more and more in accord with the inconceivable true nature of Reality as it is here & now [U2T], thus acting more and more efficiently, and accumulating more and more merit & wisdom together. The Buddha-dharma is not about accepting / affirming / seeking / adding / doing / perceiving / knowing anything in absolute terms, not about rejecting / negating / abandoning / eliminating / not-doing / not-perceiving / not-knowing something else in absolute terms, just conventionally / relatively / inter-subjectively. It is not about changing / improving / purifying something; or going somewhere else. It is about spontaneously personally non-dualistically non-conceptually directly perceiving / realising / experiencing here & now the inconceivable true nature of all dharma as it is here & now [U2T / U2T-3S / U2T-opp / U2T-2T – ex. the three spheres, the three vajras, apparent opposites, the two truths –. That direct wisdom is what purifies without purifying everything and nothing.)

[Note: The two truths are:
T1: conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances, merely labeled / imputed / imagined / created by the mind in dependence of its conditioning / karma (in cycle), not completely non-existence;
T2: emptiness of inherent existence, not real existence;
U2T: those two truths, like any other pair of apparent opposites, are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in 'Union' <==> thus empty of inherent existence.
They are tools to help us to get to the 'inconceivable' by refuting what 'Reality as it is' is not, all extreme views like: existence / dharma, non-existence / non-dharma, both together, neither; difference / manyness / diversity, identity / oneness / sameness, both together, neither; permanence / continuity, impermanence / discontinuity, both together, neither; individual, collective, cosmic, a combination of those, none of those; subject, relation / action / process, object, a combination of those, none of those; etc.

The three spheres: ex.
i. The subject / actor / goer / perceiver / knower / acquirer / owner,
ii. The relation / action / going / perceiving / knowing / acquiring / having
iii. The object / result / destination / perceived / known / acquired / possessions / karma / 5 aggregates / body & speech & mind.

Generalisations:
Whenever it is possible the comments of each section are expressed into a more global context. So they always cover more than just what is said in the various translations. The goal is to make the Big Picture more visible.

Note: All comments within (i.e. …) or [...] are from the commentator (me), not the translators.
Note: The Diamond Sutra was written for beginners, but my comments are for more advanced students.)


IntroductionComplementarity of Buddha-nature (with its qualities & functionalities) and Emptiness of inherent existence; complementarity of the Two Truths [U2T]. They are not existent, not non-existent, not both together, not neither; not different / separate / two / dual, not identical / united / one / non-dual, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither.

[Go to TOC]

Wikipedia: "The Ratnagotravibhāga (Sanskrit, abbreviated as RgV) and its vyākhyā commentary (abbreviated RgVV), also known as the Uttaratantraśāstra, are a compendium of the tathāgatagarbha literature. The text was originally composed in Sanskrit, likely between the middle of the third century and no later than 433 CE. Authorship is uncertain, the Tibetan tradition states it was taught by the Bodhisattva Maitreya and transmitted via Asanga, while the Chinese tradition states it was written by a certain Sāramati. Modern scholarship favors Sāramati. The text and its commentary are also preserved in Tibetan and Chinese translations.

The Ratnagotravibhāga describes the gotra or "lineage" of the buddhas, which is the buddha-nature present in all beings. It is a Yogacara text particularly popular in East Asian Yogacara….

A secondary title for this work is Uttaratantraśāstra "Treatise on the Supreme Continuum", by which name it is known in the Tibetan tradition, and in translations from that tradition's literature and commentaries.

Final teaching

The secondary title for this work, Uttaratantraśāstra, highlights the text's claim that the tathāgatagarbha or buddha-nature teachings represent the final, definitive teachings of the Buddha, in contrast to the earlier teachings on emphasizing intrinsic emptiness, such as contained in the Prajñāpāramitā sutras and other Mahayana sutras. In addition to the group of scriptures known as the Tathagatagarbha sutras, this work is the cornerstone of the tathāgatagarbha trend of thought in Mahayana Buddhism.

Buddha-nature

The Ratnagotravibhaga is notable for its exploration of the doctrine of the buddha nature, the view that all sentient beings are already buddhas or have the propensity to attain buddhahood.

The Uttaratantra takes as its key topic the idea of the dhātus of the Buddha present in all beings:

The principal subject matter of this treatise is the special theory of Dhatu (fundamental element) of the Absolute (Tathagata-garbha = essence of Buddha)... It is an exposition of the theory of the Essence of Buddhahood (tathagata-garbha), the fundamental element (dhatu) of the Absolute, as existing in all sentient beings. ... This element which had been regarded as an active force (bija) before, is regarded, in this text, as eternal, quiescent and unalterable, as the true essence of every living being and source of all virtuous qualities.'

Completion of sunyata

Within tathagatagarbha literature a completion of sunyata (emptiness) theory and an emphasising of metaphysics and mysticism can be found:

The Uttaratantra is a Mahayana text with emphasis on Buddhist metaphysics and mysticism [...] Tathagata-garbha thought is complementary to sunyata thought of the Madhyamika and the Yogacara, as it is seen in the Uttaratantra. The Uttaratantra first quotes the Srimala-devi-sutra to the effect that tathagata-garbha is not accessible to those outside of sunya realization and then proceeds to claim that sunyata realization is a necessary precondition to the realization of tathagata-garbha. There is something positive to be realized when one's vision has been cleared by sunyata. The sunyata teachings of the prajna-paramita are true but incomplete. They require further elucidation, which is found in the Uttaratantra.' (i.e. Mere-emptiness is not enough; one need to realise the Union of the Two truths.)

The Uttaratantra constitutes a higher Buddhist doctrine than that of sunyata as found in the prajnaparamita sutras:

The sunyata teachings in the Prajna-paramita are true, but incomplete. They require still further elucidation, which the Uttaratantra provides. Thus it assumes the Prajna-paramita teachings as the purva or prior teachings, and the tathagata-garbha teachings as the uttara, in the sense of both subsequent and superior.'

Positive understanding of sunyata

Both the Śrīmālādevī Siṃhanāda Sūtra and the Ratnagotravibhāga enunciate the idea that the buddha-nature is possessed of four transcendental qualities:

  • Permanence

  • Bliss

  • Self

  • Purity

The buddha-nature is ultimately identifiable as the dharmakāya. These elevated qualities make of the Buddha one to whom devotion and adoration could be given: "Here there is an elevation and adoration of Buddha and his attributes, which could be a significant basis for Mahayana devotionalism."


The Translation

Chapter I - The topic of the Tathāgata heart (167 verse) – The hidden Buddha-nature

[1.1 - The seven vajra points summarizing the entire treatise: Buddha (1), Dharma (2), assembly [Sangha] (3), basic element (4), Awakening (5), qualities (6), and finally buddha activity [in accord with U2T] (7).]

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(For commentaries on the Root Verses see 'The Treatise on the Ultimate Continuum of the Mahāyāna' – commentaries available in English, French, Sanskrit, Skt. Romanized, Tibetan, Chinese.)

  1. Buddha (1), Dharma (2), assembly [Sangha] (3), basic element (4),
    Awakening (5), qualities (6), and finally buddha activity [in accord with U2T] (7)–
    The body of the entire treatise
    Is summarized in these seven vajra points.

  2. In accordance with their specific characteristics
    And in due order, the [first] three points of these [seven] (i.e. Buddha, Dharma, Sangha)
    Should be understood from the introduction in the Dhāraṇirājasūtra
    -
    And the [latter] four (i.e. Basic element, Awakening, Qualities, Buddha activity)
    from the distinction of the attributes of the intelligent and the victors.

  3. From the Buddha (1) [comes] the Dharma (2) and from the dharma, the noble Sangha (3).
    Within the Sangha, the [tathāgata] heart (4) leads to the attainment of wisdom.
    The attainment of that wisdom is the supreme awakening (5) that is endowed with
    The attributes [Buddha/ qualities] (6) such as the powers that promote the welfare of all sentient beings [Buddha activity] (7).

[1.2 - The first three vajra points: the three Jewels – Buddha, Dharma, Sangha]

[1.2.i - Buddha (1) + Eight qualities: Being 1. [all pervading timeless unborn, unconditioned, unchanging, unceasing], 2. effortless, 3. not being produced through other conditions, possessing 4. wisdom, 5. compassion, 6. power, and endowed with the 7-8. two welfares (self & others). Like an inconceivable Union of effortless interdependence / compassion and wisdom / emptiness [in accord with the U2T] free from all extremes & middle; beyond all description / conceptualisation, discrimination / differentiation, causality, matter-energy, space & time.]

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  1. You awakened to peaceful buddhahood (1) 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 [U2T],
    cut the sprouts of suffering to pieces,
    And break through the wall of doubts concealed by the thicket of various views.

(i.e. In other words: Reality as it is and all of its inseparable manifestations are unborn, non-existent, unceasing.
In Reality as it is, there are no real three stages of becoming for anything: origination / beginning / birth / coming, duration / middle / life / staying, cessation / ending / death / going.)

(i.e. Inseparability / interdependence / equality / harmony / Union of apparent opposites [Uopp].)
ex. Inseparability / interdependence / equality / harmony / Union of wisdom / emptiness [T2] and all conventionally dependently co-arisen relatively functional virtuous adapted skillful means / appearances [T1] [U2T].)

  1. [Eight qualities of Buddhahood: 1. being unconditioned, 2. effortless, 3. an awakening not through other conditions, 4. wisdom, 5. compassion, 6. power, 7. the fulfillment of one's own welfare, and 8. the fulfillment of the welfare of others. ]
    -
    Being 1. unconditioned, 2. effortless,
    3. Not being produced through other conditions,
    And possessing 4. wisdom, 5. compassion, and 6. power,
    Buddhahood is endowed with the 7-8. two welfares.

  2. It is 1. unconditioned because its nature
    Is to be without beginning, middle, and end.
    -
    It is declared to be 2. effortless
    Because it possesses the peaceful dharma body.

(i.e. In other words: Reality as it is and all of its inseparable manifestations are timeless, unborn, non-existent, unconditioned, unchanging, unceasing, pristine.
In Reality as it is, there are no real three stages of becoming for anything: origination / beginning / birth / coming, duration / middle / life / staying, cessation / ending / death / going.
That is the Genuine-emptiness of all phenomena -- free from all extremes & middle --; that is the Equality / Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T]; that is the {inconceivable unique non-dual non-conceptual all-pervading timeless unborn unconditioned unchanging unceasing pristine equal pure perfect divine free enlightened} true nature & dynamic of Reality as it is here & now / Suchness / Buddha-nature / Dharmata / Dharmadhatu / Ground / Basis / Source.)

(i.e. The true nature & dynamic of Reality as it is is unconditioned / free, beyond all description / conceptualisation, discrimination / differentiation, causality / production, form / matter-energy, space & time – in absolute terms, just conventionally / relatively / inter-subjectively – or total absence of those.)

  1. It is 3. not produced through other conditions
    Because it is to be realized personally.
    -
    Thus, it is 4. wisdom because it is threefold awakening.
    -
    It is 5. compassion because it teaches the path. [U2T]

  2. It is 6. power because it overcomes suffering
    And the afflictions through wisdom and compassion.
    -
    7. One's own welfare is by virtue of the first three qualities
    -
    And the 8. welfare of others by virtue of the latter three.

[1.2.ii - Dharma (2) + Eight qualities in terms of the two inseparable realities [U2T]: the reality of cessation [T2] [1. inconceivable, 2. free from the dual, 3. non-conceptual,] the reality of the path [T1] [4. pure, 5. making manifest, 6. being a counteractive factor,] 7. being free from attachment, and 8. being the cause of being free from attachment. It is the two realities: what is free from attachment and what makes free from attachment. Like an {inconceivable unique non-dual non-conceptual all-pervading timeless unborn unconditioned unchanging unceasing pristine equal pure perfect divine free enlightened} direct wisdom free from all attachment, free from all acceptation & rejection in absolute terms, free from all extremes & middle. Extremes like: existence, non-existence, both together, neither; difference / separation / manyness / duality, identity / union / oneness / non-duality, both together, neither; dependently co-arisen relatively functional appearances only [T1], mere-emptiness only [T2], the two truths together as different and opposite [2T], neither as the two truths being identical and one [1T]; conceivability / conceptualisation / discrimination, inconceivability / non-conceptualisation / non-discrimination, both together, neither; equality / purity / perfection, inequality / impurity / imperfection, both together, neither; etc.]

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  1. Inscrutable as not existent, not non-existent, not both existent and non-existent together, not neither existent nor non-existent,
    Free from etymological interpretation, to be personally experienced, and peaceful—
    I pay homage to this sun of the dharma, which shines the light of stainless wisdom
    And defeats passion, aggression, and [mental] darkness (i.e. the three poisons) with regard to all focal objects.

(i.e. Reality as it is is beyond the four extremes: It is not existence, not non-existence, not both together, not neither. Meaning the true nature of reality as it is here & now is indescribable / inconceivable; beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

  1. [Eight qualities of the Dharma:
    the reality of cessation [T2] [1. inconceivable, 2. free from the dual, 3. non-conceptual,]
    the reality of the path [T1] [4. pure, 5. making manifest, 6. being a counteractive factor,]
    7. being free from attachment, and 8. being the cause of being free from attachment.]
    -
    By virtue of its being 1. inconceivable, 2. free from the dual, 3. non-conceptual,
    4. Pure, 5. manifesting, and 6. a remedial factor,
    7. It is what is [freedom from attachment] [T2 - emptiness of inherent existence, no absolutes – the reality of cessation]
    8. and what makes free from attachment [T1 - dependently co-arisen relatively functional tools – the reality of the path], respectively—
    The dharma that is characterized by these two realities. [i.e. the reality of cessation, the reality of the path]
    [i.e. That is Union of the Two Truths [U2T]: Union of T1 <==> T2.]

(i.e. The true nature of Reality as it is here now is the inconceivable Union of the Two Truths about all dharmas [U2T / U2T-3S / U2T-opp / U2T-2T]: Union of conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma <==> and emptiness of inherent existence [T2]. One aspect / truth implies / proves / enables the other (<==>). [U2T]. Everything is appearing / manifesting but still empty of inherent existence; empty of inherent existence but still dependently co-appearing / co-manifesting and relatively functional.
Because everything is empty of inherent existence [U2T], then there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively. So there is nothing to accept, nothing to reject in absolute terms, just conventionally / relatively / inter-subjectively.
We might as well consider everything as primordially inconceivable unique non-dual non-conceptual all-pervasive timeless unborn unconditioned unchanging unceasing pristine equal pure perfect divine complete free enlightened, the inseparable three pur kayas, the true Buddha. That is the Buddha-nature in everybody, in everything.
In fact, in Reality as it is here & now, everything is not 'unequal / limited / impure / imperfect / incomplete / bounded / blinded…', not 'equal / limitless / pure / perfect / complete / free / enlightened…', not both together, not neither. That is why we say that everything is 'equal / limitless / pure / perfect / complete / free / enlightened…' as a temporary imperfect antidote to our usual positions.
That is the Genuine-emptiness of all phenomena -- free from all extremes & middle --; that is the Equality / Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T]; that is the {inconceivable unique non-dual non-conceptual all-pervading timeless unborn unconditioned unchanging unceasing pristine equal pure perfect divine free enlightened} true nature & dynamic of Reality as it is here & now / Suchness / Dharmata / Dharmadhatu / Ground / Basis / Source.)
(ie. All beings, all activities, all things, possess the attributes of Reality as it is here & now: Union of the Two Truths [U2T / U3S / Uopp / U2T-2T]. Everything is Reality as it is here & now, the Ground / Basis / Source …)

  1. [The two realities [U2T] – 3 qualities each:]
    7. Freedom from attachment consists of
    The two realities of cessation [1-3 / T2] and the path [4-6 / T1].
    In due order, these two are to be understood
    Through three qualities each. (1-3 & 4-6)

  2. [The reality of cessation: 1. inconceivable, 2. free from the dual, 3. non-conceptual]
    Because of being inscrutable, because of being inexpressible,
    And because of being the wisdom of the noble ones, it is 1. inconceivable.
    Because of being peaceful, it is 2. free from the dual and 3. without conceptions.
    -
    [The reality of the path: 4. pure, 5. making manifest, 6. being a counteractive factor]
    [In its] three [qualities] such as being pure, it is like the sun.

(i.e. From the Treatise: "In brief, the reality of cessation should be understood as being 1. inconceivable for three reasons. For which three [reasons]? [It is inconceivable] because of not being the sphere of scrutiny through the four permutations of non-existence, existence, [both] existence and non-existence, or neither; because of being inexpressible through any terms, voices, articulations, avenues of speech, etymologies, designations, conventions, or expressions; and because of being what is to be personally experienced by the noble ones." "the reality of cessation is 2. free from the dual and 3. without conceptions" "Consequently, there is absolutely no arising of suffering. This is called "the reality of the cessation of suffering." However, it is not that the reality of the cessation of suffering is explained by virtue of the destruction of any phenomenon."
"However, Bhagavan, the cessation of suffering is not the destruction of phenomena [or mere emptiness]. The name "cessation of suffering," Bhagavan, indicates the dharmakāya of the Tathāgata, which is beginningless, unproduced, unborn, unarisen, without extinction, free from extinction, permanent, eternal, peaceful, everlasting, naturally pure, free from the cocoon of all afflictions, and endowed with inseparable and inconceivable buddha attributes that far surpass the sand grains in the river Gaṅgā [in number]. Bhagavan, this very dharmakāya of the Tathāgata that is not freed from the cocoon of the afflictions is called "tathāgata heart (i.e. Buddha-nature)."
i.e. the emptiness of real origination, duration and cessation is not their complete non-existence / non-functionality / mere-emptiness; it is the Equality / Inseparability / Interdependence / Harmony / Union of the Two Truths. Emptiness does not deny valid conventional truths; it supports them.)

[1.2.iii - Sangha (3) + Unsurpassable qualities – Bodhisattvas are aware of the Inseparability / Interdependence / harmony / Union of the Two Truths. By virtue of the purity of the inner wisdom vision of the inseparability / Union of [T2] suchness (i.e. the unicity of emptiness of inherent existence of all dharmas) and [T1] variety (i.e. the multiplicity of conventionally dependently co-arisen relatively functional ever-changing impermanent appearances), the assembly of the irreversible intelligent ones (Bodhisattvas) is endowed with unsurpassable qualities.]

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  1. They perfectly realize that the endpoint of the identitylessness of the entire world is peace [i.e. Genuine-emptiness = U2T]
    Because they see that, by virtue of the natural luminosity of the minds in this [world] [T1],
    the afflictions are without nature [T2] [U2T].
    I pay homage to those who see that perfect buddhahood is all-pervading, whose intelligence is unobscured,
    And whose wisdom vision has the purity [T2] and infinitude of beings [T1] [U2T] as its objects.

  2. [The qualities of the Sangha: of those who understand / perceive the two inseparable aspects of Reality as it is here & now [U2T]:]
    By virtue of the purity of the inner wisdom
    vision of [the inseparability of]
    [T2] suchness (i.e. the unicity of emptiness of inherent existence of all dharmas) and
    [T1] variety (i.e. the multiplicity of conventionally dependently co-arisen relatively functional ever-changing impermanent appearances),
    The assembly of the irreversible intelligent ones is [endowed] with unsurpassable qualities.

(i.e. From the Treatise: "This [verse] explains in brief that the jewel of the assembly of irreversible bodhisattvas is endowed with unsurpassable qualities by virtue of the purity of the vision of supramundane wisdom in terms of two aspects— [the tathāgata heart (Buddha-nature) as] being suchness [one emptiness] and [as] being variety [of appearances].")

(i.e. Reality as it is here & now is not multiple / various, not one, not both together, not neither; not appearances only [T1], not emptiness only [T2], not both together [2T], not neither [1T]. It is more like the inconceivable Union of the Two Truths [U2T], the Union of the three spheres [U3S], the Union of opposites [Uopp] …
-
The important point, the reason why we talk about a hidden Buddha-nature (in all sentient beings, in everything -- physical, conceptual, mental, pure or impure --) and its inseparable pure qualities & enlightened activities, is that Buddhahood, the true nature of Reality as it is, is not mere-emptiness / nothingness / non-existence / non-functionality / uselessness / meaninglessness / total escape from samsara / total extinction. Buddhahood is inconceivable – beyond existence / causality / functionality, beyond non-existence / non-causality / non-functionality, beyond both together, beyond neither –, and comes with its inseparable three kayas [U3K], pure qualities & enlightened activities [U2T]. It is devoid of stains (empty of what is not in accord with Reality as it is), but not devoid of the inseparable three pure kayas, pure qualities, and enlightened activities (not empty of what is in accord with the inconceivable true nature of Reality as it is here & now [U2T]). Meaning the two truths are not in real opposition, but more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in Union [U2T]. With wisdom things can be directly perceived as primordially timeless / equal / pure / perfect / divine / complete / free / enlightened / the inseparable three pure kayas / the true Buddha  …, and there is a way to act without acting more and more in accord with the inconceivable true nature of Reality as it is here & now [U2T], thus acting more and more efficiently, and accumulating more and more merit & wisdom together. The Buddha-dharma is not about accepting / affirming / seeking / adding / doing / perceiving / knowing anything in absolute terms, not about rejecting / negating / abandoning / eliminating / not-doing / not-perceiving / not-knowing something else in absolute terms, just conventionally / relatively / inter-subjectively. It is not about changing / improving / purifying something; or going somewhere else. It is about spontaneously personally non-dualistically non-conceptually directly perceiving / realising / experiencing here & now the inconceivable true nature of all dharma as it is here & now – ex. the three spheres, the three vajras, apparent opposites, the two truths –. That direct wisdom is what purifies without purifying everything and nothing.)

  1. [T2] [The wisdom of] suchness [unicity of emptiness] by virtue of
    Realizing the world's (objects) true nature of peace
    [Two causes:] Is due to the natural complete purity [of the mind (subject)]
    And due to seeing the primordial termination of the afflictions.
    (i.e. Realising the emptiness of inherent existence of all dharmas [T2].)

  2. [T1] [The wisdom of] being variety [of appearances] is due to
    The intelligence that encompasses the entire range of the knowable
    Seeing the existence of the true nature of omniscience (i.e. Buddha-nature) in all sentient beings.
    (i.e. Realising the conventional dependent origination and relative functionality of all dharmas [T1].)

[U2T] (i.e. Meaning there is more than mere-emptiness: the pure conventional truths / appearances. Purified by realising their true nature & dynamic as it is here & now. No need to reject / negate / abandon / eliminate them.
And realising the equality / inseparability / interdependence / harmony / Union of those two aspects / truths.
Realising the inconceivable true nature of Reality as it is here & now of everything, the Buddha-nature / Genuine-emptiness / Union of the Two Truths in everything.)

  1. [Such Sangha / Bodhisattvas have pure vision of the basic element, of the Union of the Two truths about all dharmas:]
    Such a realization is the vision
    Of one's own personal wisdom.
    It is pure in the stainless basic element (4)
    Because it lacks attachment and lacks obstruction.

(i.e. Introduction to the basic element (4): This vision of the Union of the Two Truths [U2T] free from any attachment, free from all extremes & middle, is the inconceivable ultimate liberating realisation of the true nature & dynamic of Reality as it is here & now, of all dharmas, of the three spheres, of apparent opposites, even of the two truths themselves. This Union of the Two Truths [U2T] has to be understood and then spontaneously personally non-dualistically non-conceptually directly perceived / realised / experienced in the here & now. It means that everything is empty of inherent existence [T2] <==> exactly because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S]. And vice versa, one aspect / truth implies / proves / enables the other (<==>) [U2T]. Everything is like an illusion: 'There, but not there' [U2T]. That means there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively. That means there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / intersubjectively. So we may as well perceive everything as primordially inconceivable unique non-dual non-conceptual all-pervasive timeless unborn unconditioned unchanging unceasing pristine equal pure perfect divine complete free enlightened, the inseparable three pure kayas (trikaya), the true Buddha. That is the 'Buddha-nature' in everybody, in everything.)

  1. [Such Sangha / Bodhisattvas are worthy of being the refuge of all sentient beings:]
    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.e. From the commentary: "This is the purity of the vision of the wisdom of bodhisattvas who dwell on the level of irreversibility; it is to be understood as being unsurpassable …" "is unsurpassable compared] to the other qualities of bodhisattvas, such as generosity and discipline. Since irreversible bodhisattvas are endowed with this [purity of vision], they represent the refuge of all sentient beings.")

[1.2.iv - The three refuges: Buddha (1), Dharma (2), Sangha (3) – Ultimately, however, the single refuge of the world is buddhahood / the true Buddha / the inconceivable true nature & dynamic of Reality as it is here & now [U2T].]

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  1. [­The reason for teaching the three refuges – Buddha, Dharma, Sangha –:]
    For the purpose of the teacher [Buddha], the teaching [Dharma], and the disciples [Sangha],
    The three refuges are taught
    With regard to those in the three yānas
    And those who have faith in the three activities.

  2. [Why Dharma & Sangha are not the ultimate refuge:]
    1. Because of being abandoned,
    2. because of having a deceptive nature,
    3. Because of being non-existent, and
    4. because of being fearful,
    The twofold Dharma (2) (i.e. as teaching and as realisation; or as the reality of the path, and the reality of cessation [U2T])
    and the noble Sangha (3) (i.e. the Sangha of the three yanas)
    Are not the ultimate supreme refuge.

(i.e. Dharma (2) and Sangha (3) are temporary refuges. The only true refuge is the Buddha (1), the true nature of our own mind, the true nature & dynamic of Reality as it is here & now, the Buddha-nature / Genuine emptiness free from all extremes & middle, the inconceivable Union of the Two Truths [U2T] free from all extremes & middle. The Dharma and Sangha come from the true nature & dynamic of Reality as it is here & now, the true Buddha.)

  1. [Buddha is the single ultimate refuge:]
    Ultimately, however, the single refuge
    Of the world is buddhahood (1)
    Because the sage possesses the body of the Dharma (2)
    And because it is the consummation of the assembly [Sangha (3)].

(i.e. That is the Genuine-emptiness of all phenomena -- free from all extremes & middle --; that is the Equality / Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T]; that is the {inconceivable unique non-dual non-conceptual all-pervading timeless unborn unconditioned unchanging unceasing pristine equal pure perfect divine free enlightened} true nature & dynamic of Reality as it is here & now / Suchness / Buddha-nature / Dharmata / Dharmadhatu / Ground / Basis / Source.)

  1. They are the three jewels because of 6 reasons:]
    1. their appearance is difficult to encounter,
    2. Because they are stainless,
    3. because they possess power,
    4. Because they are the ornaments of the world,
    5. Because they are supreme, and
    6. because they are changeless.

[1.2.v - Four vajra points left to analyse: [1.] Suchness with stains (chapter I - 1.3), [2.] the one without stains (chapter 2), [3.] Buddha qualities (chapter III), [4.] Buddha activities (chapter IV)] — The unveiling of the inconceivable pristine Buddha-nature with its inseparable pristine qualities & activities [U2T]. All sentient beings, all things, are inseparable pristine manifestations of this pristine Ground / Basis / Source / Genuine-emptiness / Buddha-nature / True nature of Reality as it is / Union of the Two Truths. [UGM] They are purified / liberated / enlightened by directly realising their true nature & dynamic as it is here & now.]

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  1. [Four points: The source of mundane and supramundane purity, from whose existence the three jewels arise]
    -
    [1.] Suchness with stains, (i.e. "Here, suchness with stains is the basic element that is not liberated from the cocoon of the afflictions, which is called "the tathāgata heart. (i.e. Buddha-nature)")
    -
    [2.] the one without stains, (i.e. "Stainless suchness is this very same basic element as it is characterized by the fundamental change on the buddhabhūmi, which is called "the dharmakāya of a tathāgata.")
    -
    [3.] Stainless buddha qualities, (i.e. "The stainless buddha qualities are the supramundane buddha attributes (such as the ten powers) within that very dharmakāya of a tathāgata that is characterized by the fundamental change.")
    -
    [4.] and the activity of the victors (i.e. "The activity of the victors consists of the distinct unsurpassable activities of these very buddha attributes (such as the ten powers), continuing to give prophesying speeches about bodhisattvas in an endless, uninterrupted, and unceasing manner.")
    -
    Are the objects of those who see the ultimate,
    From which the three splendid jewels arise.

(i.e. It is not easy to understand this Ground / basic element / Buddha-nature / Genuine-emptiness / Union of the Two Truths free from all extremes & middle, and its inseparable manifestations / qualitiesThey are indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma. Their true nature & dynamic has to be directly perceived / realised / experienced. But we can say what it is not using the tetralemma, and point to it using adapted skillful means / pointer-concepts.)

  1. [The inherent qualities of the three jewels are inconceivable, the object of omniscience:]
    The disposition of the three jewels (1,2,3)
    Is the object of those who see everything.
    It is fourfold and is inconceivable
    For four reasons in due order

(i.e. "According to their order, these four points are inconceivable for four reasons.
Therefore, they are said to be "the object of omniscience."
For which four [reasons are they inconceivable]?")

  1. [The inherent qualities of the three jewels are inconceivable for four reasons:]
    -
    [1.] Since it is pure and yet associated with afflictions, (i.e. It is beyond our flawed dualistic conceptual mind(s). We can only say what it is not using the tetralemma: ex. 'It is not this, not non-this, not both together, not neither, and there is no fifth' – for whatever 'this' is.)
    -
    [2.] Since it is not afflicted and yet becomes pure, (i.e. Ex. All dharmas are not impure, not pure, not both together, not neither, so we say they are primordially 'pure' as a temporary imperfect antidote to our usual position. Or we talk about a gradual purification of what is not really impure for the same reason; it means getting closer and closer to directly realising their true nature & dynamic as it is here & now.)
    -
    [3.] Since its qualities are inseparable, (6) (i.e. The important point is that 'emptiness' does not mean complete non-existence / non-functionality / uselessness / meaninglessness. The ultimate realisation is not the extinction of the world / samsara / appearances, but merely the direct realisation of its true nature & dynamic as it is here & now. A Buddha is the Union of appearances / functionalities & emptiness [U2T]. The inseparability of emptiness and pure appearances like the Buddha's qualities and activities. They became pure by realising their true nature & dynamic.)
    -
    [4.] And since its activity (7) is effortless and non-conceptual. (i.e. Ex. All Buddha qualities & activities are beyond all description / conceptualisation, discrimination / differentiation, causality / production, form / matter-energy, space & time, they are inconceivable, so we say they are 'spontaneous' / 'effortless' / 'non-dualistic' / 'non-conceptual' … as a temporary imperfect antidote to our usual position. But if we grasp at any of those antidotes / adapted skillful means then they turn into poisons.)

(i.e. It is not easy to understand the true nature & dynamic of Reality as it is here & now, the Union of the Two Truths … It is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma. We can understand part of it, but, ultimately, it has to be directly perceived / realised / experienced.)

  1. [The dynamic of the four points in terms of awakening:]
    As for
    [1]. what is to be awakened,
    [2.] awakening,
    [3.] Its branches, and
    [4.] what causes awakening, in due order,
    One point [1.] is the cause
    and three [2., 3., 4.] are the conditions for its purity.

(i.e. From the Treatise: "Due to these four topical points comprising everything to be known,
1. The first one is to be regarded as the point of what is to be awakened.
2. Awakening refers to the awakening of that [which is to be awakened]—the second point of awakening.
3. The buddha qualities serve as the branches of awakening—the third point of the branches of awakening.
4. It is these very branches of awakening that cause the awakening of others—the fourth point of what causes awakening.
Thus, the presentation of the disposition of the three jewels should be understood based on these four points in terms of being the state of a cause and [its three] conditions.
Here, the first one (1.) among these four points, due to its being the seed of the supramundane attributes, should be understood as the cause for the arising of the three jewels, which is by virtue of its becoming pure based on one's personal mental engagement in a proper manner. Thus, "one point is the cause."
How is it that the [other] three [points] (2., 3., 4.) are conditions? A tathāgata, upon having fully awakened to unsurpassable completely perfect awakening, performs the thirty-two kinds of tathāgata activities through the buddha qualities (such as the ten powers). Thus, by virtue of the voice of someone else [this tathāgata], the [obscured tathāgata heart in certain beings] becomes pure. Based on that, [the latter three points] should be understood as the conditions for the arising of the three jewels. Thus, "three are the conditions."
"One should understand that, hereafter,
the instruction on the detailed analysis of these four points
[will be given] gradually by the remainder of the text.")

[1.2.vi - Three reasons for saying that "all sentient beings primordially possess the Buddha-nature". – In short, it is the {inconceivable unique non-dual non-conceptual all-pervading timeless unborn unconditioned unchanging unceasing pristine equal pure perfect divine free enlightened} true nature & dynamic as it is of all dharmas: physical / body, conceptual / speech, mental / mind; individual, collective, cosmic; subjects / beings, relations / actions, objects / phenomena; pure, impure.]

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  1. [With regard to suchness with stains [1.] – from verse 23]
    i. Since buddha wisdom enters into the multitudes of beings,
    ii. Since its stainlessness is non-dual by nature,
    iii. And since the buddha disposition is metaphorically referred to by [the name of] its fruition,
    All beings are said to possess the buddha [heart] [Buddha-nature] [U2T].

  2. i. Since the perfect buddhakaya radiates,
    ii. Since suchness is undifferentiable,
    iii. And because of the disposition,
    All beings always possess the buddha heart [Buddha-nature] [U2T].

(ie. All beings, all activities, all things, possess the attributes of Reality as it is here & now: Union of the Two Truths [U2T / U3S / Uopp / U2T-2T]. Everything is Reality as it is here & now, the Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic as it is here & now / Union of the Two Truths …)

(i.e. From the Treatise: "In brief, it is in a threefold sense that the Bhagavān spoke of "all sentient beings always possessing the tathāgata heart [Buddha-nature]."
i. That is, [he spoke of this] in the sense that the dharmakāya of the Tathāgata radiates in [or into] all sentient beings,
ii. in the sense that the suchness of the Tathāgata is undifferentiable [from the suchness of beings],
iii. and in the sense that the tathāgata disposition really exists [in these beings].
These three topical points will be taught [in detail] below
[through nine examples] according to the Tathāgatagarbhasūtra.")

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[1.3 - Basic element / Suchness with stains (4) / the object of the ultimate wisdom of true realityThe ten topics (i-x) of the ultimate basic element: The ten topics of the ultimate basic element / Buddha-nature / True nature of Reality as it is here & now [U2T]: nature (i), cause (ii), fruition (iii), function (iv), endowment (v), manifestation (vi), phases (vii), all-pervasiveness (viii), ever-changeless (ix) qualities, and inseparability (x).
-
The important point, the reason why we talk about a hidden Buddha-nature (in all sentient beings, in everything -- physical, conceptual, mental, pure or impure --) and its inseparable pure qualities & enlightened activities, is that Buddhahood, the true nature of Reality as it is, is not mere-emptiness / nothingness / non-existence / non-functionality / uselessness / meaninglessness / total escape from samsara / total extinction. Buddhahood is inconceivable – beyond existence / causality / functionality, beyond non-existence / non-causality / non-functionality, beyond both together, beyond neither –, and comes with its inseparable three kayas [U3K], pure qualities & enlightened activities [U2T]. It is devoid of stains (empty of what is not in accord with Reality as it is), but not devoid of the inseparable three pure kayas, pure qualities, and enlightened activities (not empty of what is in accord with the inconceivable true nature of Reality as it is here & now [U2T]). Meaning the two truths are not in real opposition, but more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in Union [U2T]. With wisdom things can be directly perceived as primordially timeless / equal / pure / perfect / divine / complete / free / enlightened / the inseparable three pure kayas / the true Buddha  …, and there is a way to act without acting more and more in accord with the inconceivable true nature of Reality as it is here & now [U2T], thus acting more and more efficiently, and accumulating more and more merit & wisdom together. The Buddha-dharma is not about accepting / affirming / seeking / adding / doing / perceiving / knowing anything in absolute terms, not about rejecting / negating / abandoning / eliminating / not-doing / not-perceiving / not-knowing something else in absolute terms, just conventionally / relatively / inter-subjectively. It is not about changing / improving / purifying something; or going somewhere else. It is about spontaneously personally non-dualistically non-conceptually directly perceiving / realising / experiencing here & now the inconceivable true nature of all dharma as it is here & now – ex. the three spheres, the three vajras, apparent opposites, the two truths –. That direct wisdom is what purifies without purifying everything and nothing.]

[Go to TOC]

(i.e. From the Treatise: "Prior to that, however, the topic consisting of these three points is pointed out in all its aspects in the sense in which it is invariably taught in all the words of the Buddha. It is based on this that I shall discuss it [now, beginning with] a synopsis.
In brief, the presentation of the tathāgata element, the object of the ultimate wisdom of true reality, should be understood by having in mind ten topics.
Which are these ten topics? They are as follows: (i) the topic of the nature, (ii) the topic of the cause, (iii) the topic of the fruition, (iv) the topic of the function, (v) the topic of endowment, (vi) the topic of manifestation, (vii) the topic of the distinction through phases, (viii) the topic of all-pervasiveness, (ix) the topic of changelessness, and (x) the topic of inseparability.")

  1. [With regard to the one without stains [2.] – the basic element (4) / Buddha-nature / Genuine-emptiness / U2T:]
    -
    [Verse 29]
    In terms of nature (i) and cause (ii), fruition (iii), function (iv), endowment (v), manifestation (vi),
    Phases (vii), all-pervasiveness (viii),
    Ever-changeless (ix) qualities, and inseparability (x),
    The topic in mind, the ultimate basic element (4), should be understood.

(i.e. The basic element (4) (the {inconceivable unique non-dual non-conceptual all-pervading timeless unborn unconditioned unchanging unceasing pristine equal pure perfect divine free enlightened} Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Dharmata / Dharmadhatu / Primordial awareness / Indivisible Universe / Suchness / True nature & dynamic of Reality as it is here & now / Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T] / Union of the three spheres [U3S], Union of opposites [Uopp] …)
can be understood in terms of
– the nature (i) – primordial purity –,
– the four causes (ii) – faith (ii-a), prajna (ii-b), samadhi (ii-c), compassion (ii-d) –,
the nine qualities of its fruition (iii) – its purity (iii-a), like the supreme self (iii-b) beyond self & no-self, its bliss (iii-c) because of transcending the five aggregates, and its permanence (iii-d) because the Union of samsara & nirvana [Uopp] is realised –,
– its basic primordial functions (iv) – being weary of suffering & striving and aspiring to attain peace – or acting without acting more and more in accord with the Union of the Two Truths –,
– its endowment (v) – an inexhaustible source of immeasurable jewels in the form of its qualities, endowed with inseparable qualities by its nature —,
– its manifestations (vi) – manifesting differently as the suchness of ordinary beings (+), noble ones (++), and perfect buddhas (+++) –,
– its phases (vii) – "the basic element of sentient beings (+), the basic element of bodhisattva (++), and the basic element of tathāgata (+++) –,
– its all-pervasiveness (viii) – just as space pervades inferior, middling, and supreme kinds of forms; it is the inconceivable unique all-pervading timeless true nature & dynamic of all dharmas in both samsara & nirvana, both positive & negative dharma (physical, conceptual, mental) – ,
– its changeless nature (ix) – there is no continuity or discontinuity from one moment to the next, from before to after any action / change, from one rebirth to the next, from samsara to nirvana –,
– its inseparability (x) – inseparability / interdependence / equality / harmony / Union of apparent opposites in any duality / triad / quads / etc.; ex: the three spheres, the two truths, samsara & nirvana … –.)
-
(i.e. The basic element (the {inconceivable unique non-dual non-conceptual all-pervading timeless unborn unconditioned unchanging unceasing pristine equal pure perfect divine free enlightened} Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Dharmata / Dharmadhatu / Primordial awareness / Indivisible Universe / Suchness / True nature & dynamic of Reality as it is here & now / Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T] / Union of the three spheres [U3S], Union of opposites [Uopp] …),
just as space, is
omnipresent (a),
pervading everything (b),
changeless (c),
untainted (d),
unconditioned (e),
not consumed by death sickness and aging (f).
Its three phases (vi), or three successive modes of manifestation, are: ordinary sentient beings (+), bodhisattvas (++), and tathāgata (+++).
It is inconceivable, unique, baseless, all-pervasive, timeless, unborn, unconditioned, non-existent, unchanging, unceasing, pristine. [U2T])
-
(i.e. In fact, the true nature & dynamic of Reality as it is is unconditioned / free, beyond all description / conceptualisation, discrimination / differentiation, causality / production, form / matter-energy, space & time – in absolute terms, just conventionally / relatively / inter-subjectively – or total absence of those.
The true nature of reality as it is here & now is indescribable / inconceivable; beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
Extremes like: existence, non-existence, both together, neither; difference / separation / diversity / duality / inequality, identity / unity, oneness, non-duality / equality, both together, neither; permanence / continuity / eternity, impermanence / discontinuity / annihilations, both together, neither; etc.)

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[1.3.i - Nature (i) of the basic element / of the true nature & dynamic of Reality as it is [U2T]: It is primordially pure, all-pervading, timeless, unborn, unconditioned, unchanging, unceasing, pristine, and resembles the qualities of a wish-fulfilling jewel, space (unchanging), and water (compassionate).]

[Go to TOC]

  1. [NATURE (i) of the basic element / Buddha-nature / Genuine-emptiness / U2T: unborn, unconditioned, unchanging, unceasing, pristine …]
    It is always unafflicted by nature,
    Just like a pure jewel, space (unchanging), and water (compassionate).
    -
    [CAUSE (ii) for realising the basic element / Buddha-nature / Genuine-emptiness / U2T: useful adapted skillful means]
    It comes to life through having faith (ii-a) in the dharma,
    Supreme prajñā (ii-b), samādhi (ii-c), and compassion (ii-d).

(i.e. The true nature of Reality as it is, the Buddha-nature / Genuine-emptiness / Suchness / Union of the Two Truths, is non-dual, non-conceptual, all-pervasive, unarisen, unborn, unconditioned, unchanging, unceasing, pristineinconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, form / matter-energy, sdpace & time.)
-
(i.e. The true nature of Reality as it is, the Buddha-nature / Genuine-emptiness / Suchness / Union of the Two Truths, is beyond causality / production …, but, still, there are useful causes & conditions (adapted skillful means) that help to clear the way (decondition / deprogram the mind) for a possible inconceivable personal spontaneous non-dualistic non-conceptual direct perception / realisation / experience of this true nature of Reality as it is here & now.)

  1. [NATURE (i) of the basic element / Buddha-nature / Genuine-emptiness / U2T: unborn, unconditioned, unchanging, unceasing, pristine …]
    By virtue of its nature of power,
    Being unchanging, and being moist,
    It resembles the qualities
    Of a wish-fulfilling jewel, space (unchanging), and water (compassionate).

(i.e. From the Treatise: "Now, these three [points] were already mentioned above.[142] According to the order of these three, the tathāgata element should be understood to resemble the qualities of the purity of a wish-fulfilling jewel, space, and water in terms of its specific characteristics and its general characteristics.
1. To begin with the dharmakāya of the Tathāgata here, in terms of its specific characteristic that is its nature of [having] the power to fulfill what one wishes for and so on, it is to be understood as resembling a wish-fulfilling jewel.
2. As for suchness, in terms of its specific characteristic that is its nature of being unchanging, it is to be understood as resembling space.
3. As for the tathāgata disposition, in terms of its specific characteristic that is its nature of moistening sentient beings [through its] compassion, it is to be understood as resembling water.
As for all [three points] here, in terms of the general characteristic [of the tathāgata element] that is its natural purity of always being absolutely unafflicted by nature, it is to be understood as resembling the quality that is the [natural] purity of a wish-fulfilling jewel, space, and water.")

(i.e. YOU ARE HERE:
On the seven vajra points: Buddha (1), Dharma (2), assembly [Sangha] (3), basic element [U2T / U3S / Uopp] (4), awakening (5), qualities (6), and finally buddha activity [in accord with U2T] (7).
On the ten topics of the basic element: nature (i) and cause (ii), fruition (iii), function (iv), endowment (v), manifestation (vi), phases (vii), all-pervasiveness (viii), ever-changeless (ix) qualities, and inseparability (x).)

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[1.3.ii - Cause (ii) of the basic element / of the true nature & dynamic of Reality as it is [U2T]: The four causes for understanding and directly perceiving / realising / experiencing its primordial equality, purity, perfection, divinity, completeness, freedom, enlightenment … are faith, prajna, samadhi, and compassion.]

[Go to TOC]

  1. [CAUSE (ii) for realising the basic element / Buddha-nature / Genuine-emptiness / U2T: useful adapted skillful means]
    a. Hostility toward the dharma,
    b. views about a self,
    c. Fear of saṃsāra's suffering,
    d. And indifference about the welfare of sentient beings—

  2. These are the four obscurations
    Of those with great desire, tīrthikas,
    Śrāvakas, and self-arisen [buddhas],
    -
    The causes (ii) of purity are the four dharmas
    Of having faith and so forth.

  3. a. Those whose seed is the faith (ii-a) in the supreme yāna,
    b. Whose mother is the prajñā (ii-b) that gives birth to the buddha qualities,
    c. Whose womb is blissful samādhi (ii-c),
    d. and whose nanny is compassion (ii-d)
    Are the children who take after the sages.

(i.e. YOU ARE HERE:
On the seven vajra points: Buddha (1), Dharma (2), assembly [Sangha] (3), basic element [U2T / U3S / Uopp] (4), awakening (5), qualities (6), and finally buddha activity [in accord with U2T] (7).
On the ten topics of the basic element: nature (i) and cause (ii), fruition (iii), function (iv), endowment (v), manifestation (vi), phases (vii), all-pervasiveness (viii), ever-changeless (ix) qualities, and inseparability (x).)

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[1.3.iii - Fruition (iii) of the basic element / of the true nature & dynamic of Reality as it is [U2T]: The fourfold fruition of those four causes are like four remedies to four wrong views about Reality as it is here & now: 1. realising its primordial purity …, 2. realising the true-self beyond self & no-self (not accepting not rejecting the self / appearances in general), 3. obtaining great bliss because of transcending the five aggregates, and 4. realising its permanence because of realising the Union of samsara & nirvana. — In short they understand and then directly realise the inconceivable true nature of Reality as it is here & now; the inconceivable Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T] free from all extremes & middle; the perfection / Union of interdependence / compassion & wisdom / emptiness.]

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  1. [FRUITION (iii) - ultimately perceiving / realising / experiencing the basic element / Buddha-nature / Genuine-emptiness / U2T:]
    The fruition consists of the pāramitās that are the qualities of
    a. purity (iii-a),
    b. self (iii-b),
    c. bliss (iii-c), and
    d. permanence (iii-d).
    -
    [FUNCTION (iv) - the {inconceivable unique non-dual non-conceptual all-pervading timeless unborn unconditioned unchanging unceasing pristine equal pure perfect divine free enlightened} natural basic functionality of the true mind (primordial awareness), and of all manifestations / appearances (all dharmas) [T1] – inseparable from their emptiness of inherent existence [T2] [U2T] :]
    It has the function of
    a. being weary of suffering (iv-a)
    b. As well as striving and aspiring to attain peace (iv-b).

  2. [FRUITION (iii) - ultimately directly perceiving / realising / experiencing the basic element / Buddha-nature / Genuine-emptiness / U2T:]
    In brief, the fruition (iii) of those [causes] (ii)
    Is characterized by being the remedies
    That counteract the four kinds of
    Mistakenness about the dharmakāya.

(i.e. YOU ARE HERE:
On the seven vajra points: Buddha (1), Dharma (2), assembly [Sangha] (3), basic element [U2T / U3S / Uopp] (4), awakening (5), qualities (6), and finally buddha activity [in accord with U2T] (7).
On the ten topics of the basic element: nature (i) and cause (ii), fruition (iii), function (iv), endowment (v), manifestation (vi), phases (vii), all-pervasiveness (viii), ever-changeless (ix) qualities, and inseparability (x).)

  1. Because the [dharmakāya] is naturally pure (iii-a)
    And free from latent tendencies, it is pure.
    It is the supreme self (iii-b) because the reference points
    Of self and no-self are at peace. [Uopp]

  2. It is bliss (iii-c) because the skandha of a mental nature
    And its causes have come to an end.
    It is permanent (iii-d) because the equality
    Of saṃsāra and nirvāṇa is realized.

  3. [The causes must be in accord with the fruition, the basic element / Buddha-nature / Genuine-emptiness / U2T – Union of View, Path, and Fruition –:]
    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 [T2] and compassion [T1] [U2T], the two means for awakening,
    The noble ones approach neither saṃsāra nor nirvāṇa. (i.e. The Middle Way free from all extremes & middle: nothing to accept / affirm / seek / add / do in absolute terms (like nirvana), nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth [U2T].)

(i.e. From the Treatise: "these two dharmas – prajñā and compassion – are taught to be the fundamental ground for [attaining] unsurpassable awakening"
– Meaning, to be efficient, the path must be composed of the Union of virtuous methods like compassion [T1] <==> with more and more wisdom / emptiness [T2]; one aspect supports the other (<==>). Because only then is the path more and more in accord with the inconceivable true nature of Reality as it is here & now, more and more in accord with the inconceivable Union of the Two Truths [U2T]: Union of conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools [T1], merely labeled / imputed by the mind in dependence of its conditioning / karma [U3S], not completely non-existent / non-functional / useless / meaningless <==> and emptiness of inherent existence, not complete non-existence / non-functionality. One aspect / truth implies / proves / enables the other (<==>) [U2T].)

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[1.3.iv - Function (iv) of the basic element / of the true nature & dynamic of Reality as it is [U2T]: All dharmas are not really existent / functional, not completely non-existent / non-functional / useless / meaningless, not both together, not neither, and there is no fifth. If everything in Reality as it is were mere-emptiness / nothingness / non-existence / non-functionality / uselessness / meaninglessness, then there would be no samsara and no nirvana, no weariness of suffering, nor the wish, striving, and aspiration for liberation. It is because the three Jewels and their qualities are not completely non-existent, not mere-emptiness / nothingness / non-existence / non-functionality / uselessness / meaninglessness / total escape from samsara / total extinction, that the path and its fruition are existing conventionally / relatively / efficiently / meaningfully. Reality as it is [U2T] gives purpose to our life: Reality as it is has to directly recognise its own inconceivable true nature & dynamic as it is here & now in all of its manifestations / appearances.]

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  1. [FUNCTION (iv) - the {inconceivable unique non-dual non-conceptual all-pervading timeless unborn unconditioned unchanging unceasing pristine equal pure perfect divine free enlightened} natural basic functionality of the true mind (primordial awareness), and of all manifestations / appearances (all dharmas) [T1] – inseparable from their emptiness of inherent existence [T2] [U2T] :]
    If the buddha element did not exist,
    a. There would be no weariness of suffering, (i.e the normal functioning of the mind – desire to escape suffering – using conventional truths, methods, goals, adapted skillful means [T1].)
    b. Nor would there be the wish, striving,
    And aspiration for nirvāṇa. (i.e the normal functioning of the mind – desire to reach ever-lasting peace – transcending all appearances [T2] [U2T].)

(i.e. YOU ARE HERE:
On the seven vajra points: Buddha (1), Dharma (2), assembly [Sangha] (3), basic element [U2T / U3S / Uopp] (4), awakening (5), qualities (6), and finally buddha activity [in accord with U2T] (7).
On the ten topics of the basic element: nature (i) and cause (ii), fruition (iii), function (iv), endowment (v), manifestation (vi), phases (vii), all-pervasiveness (viii), ever-changeless (ix) qualities, and inseparability (x).)

  1. 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.

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[1.3.v - Endowment (v) of the basic element / of the true nature & dynamic of Reality as it is [U2T]: The basic element, the inconceivable true nature of Reality as it is / Ground / basis / Source, is not mere-emptiness / nothingness / non-existence / non-functionality / uselessness / meaninglessness / total escape from samsara / total extinction, but is inseparable from its {inconceivable unique non-dual non-conceptual all-pervading timeless unborn unconditioned unchanging unceasing pristine equal pure perfect divine free enlightened} uninterruptible pure manifestations – like its pure qualities & enlightened activities. This is like the inseparability / interdependence / harmony / Union of interdependence / compassion & wisdom / emptiness [U2T]. Or the Union of the Ground and its spontaneous natural manifestations [UGM].]

[Go to TOC]

  1. [ENDOWMENT (v)benefits for self & others of perceiving / realising / experiencing the basic element / Buddha-nature / Genuine-emptiness / U2T:]
    -
    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 (ix, x) by its nature.

(i.e. YOU ARE HERE:
On the seven vajra points: Buddha (1), Dharma (2), assembly [Sangha] (3), basic element [U2T / U3S / Uopp] (4), awakening (5), qualities (6), and finally buddha activity [in accord with U2T] (7).
On the ten topics of the basic element: nature (i) and cause (ii), fruition (iii), function (iv), endowment (v), manifestation (vi), phases (vii), all-pervasiveness (viii), ever-changeless (ix) qualities, and inseparability (x).)

  1. [Like the ocean – the tathāgata element resembles the great sea in three ways:]
    Since the basic element (+++) consists of the dharmakāya [T2],
    As well as the wisdom and the compassion [T1] [U2T] of the victor, (i.e. Union of the three pure Buddha kayas [U2T].)
    It is taught to be like the ocean
    In terms of a vessel, jewels, and water.

  2. [Like a lamp – the tathāgata element is similar to a lamp in three ways:]
    In the stainless foundation, the supernatural knowledges,
    Wisdom, and stainlessness [T1] are inseparable (x) from suchness [T2]. [U2T]
    Therefore, they are similar, respectively, to
    The light, heat, and color of a lamp.

(i.e. From the Treatise: "A lamp is endowed with inseparable attributes and possesses indivisible qualities. That is, it is [inseparable] from its light, heat, and color. Or, a jewel is [inseparable] from its radiance, color, and shape. Likewise, Śāriputra, the dharmakāya that is taught by the Tathāgata is endowed with inseparable attributes and qualities that [can]not be realized as being divisible [from it], which [manifest] in the form of the attributes of a tathāgata that far surpass the sand grains in the river Gaṅgā [in number].")

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[1.3.vi - Manifestation (vi) of the basic element / of the true nature & dynamic of Reality as it is [U2T]: Manifesting differently as 1. the inconceivable true nature & dynamic of mistaken ordinary beings (+), 2. unmistaken bodhisattvas (++), and 3. most exactly unmistaken perfect buddhas (+++). It is the same primordial Buddha-nature [U2T], but with ignorance, or some wisdom, or perfected non-dualistic non-conceptual direct wisdom releasing the inconceivable true nature of Reality as it is here & now [U2T].]

[Go to TOC]

  1. [Manifestation (vi) – mistaken ordinary beings, unmistaken bodhisattvas, and most exactly unmistaken buddhas:]
    Manifesting differently as the suchness
    a) Of ordinary beings (+),
    b) noble ones (++), and
    c) perfect buddhas (+++),
    The disposition of the victors is taught
    To sentient beings by those who see true reality.

(i.e. YOU ARE HERE:
On the seven vajra points: Buddha (1), Dharma (2), assembly [Sangha] (3), basic element [U2T / U3S / Uopp] (4), awakening (5), qualities (6), and finally buddha activity [in accord with U2T] (7).
On the ten topics of the basic element: nature (i) and cause (ii), fruition (iii), function (iv), endowment (v), manifestation (vi), phases (vii), all-pervasiveness (viii), ever-changeless (ix) qualities, and inseparability (x).)

  1. a) Ordinary beings (+) are mistaken [about the true nature & dynamic of Reality as it is here & now; ex. thinking using dualistic conceptual concepts / tools in absolute terms; ex. thinking the two truths are different / separate / in opposition, and that one is superior to the other one],
    b Those who see reality (++) are the opposite, [i.e. unmistaken about the true nature & dynamic of Reality as it is here & now; understanding the Union of the Two Truths about all dharmas [U2T / U2T-3S / U2T-opp / U2T-2T].]
    c) And tathāgatas (+++) are most exactly unmistaken and free from reference points. [i.e. direct perceiving / realising / experiencing the inconceivable Union of the Two Truths about all dharmas [U2T / U2T-3S / U2T-opp / U2T-2T].]

__________________________

[1.3.vii - Phases (vii) of the basic element / of the true nature & dynamic of Reality as it is [U2T]: Its phases: 1. impure / the basic element of sentient beings (+), 2. both pure & impure / the basic element of bodhisattva (++), and 3. completely pure / the basic element of tathāgata (+++). What purifies without purifying is the non-dualistic non-conceptual wisdom of directly realising the inconceivable true nature & dynamic of reality as it is here & now.]

[Go to TOC]

  1. [Phases (vii) – being impure / flaws, pure / qualities, and completely pure / perfection:]
    a) Its being impure (+),
    b) its being both impure and pure (++),
    c) And its being completely pure (+++), in due order,
    -
    Are expressed as
    a) "the basic element of sentient beings (+),"
    b) "the basic element of bodhisattva (++)," and
    c) "the basic element of tathāgata (+++)."

  2. The basic element (4) that consists of these
    Six topics, such as [its] nature,
    Is taught through three names
    In its three phases.

(i.e. From the Treatise: "Any instructions on the uncontaminated basic element that the Bhagavān taught in detail in various dharma specifications are all contained, in brief, in these six topics of its nature, cause, fruition, function, endowment, and manifestation. [This basic element] is to be understood [here] as being taught by way of teaching it, in due order, through three names in its three phases.
a) That is, in its phase of being impure, it is [called] "the basic element of sentient beings."
b) In its phase of being both pure and impure, it is [called] "bodhisattva."
c) In its phase of being completely pure, it is [called] "tathāgata."")

(i.e. YOU ARE HERE:
On the seven vajra points: Buddha (1), Dharma (2), assembly [Sangha] (3), basic element [U2T / U3S / Uopp] (4), awakening (5), qualities (6), and finally buddha activity [in accord with U2T] (7).
On the ten topics of the basic element: nature (i) and cause (ii), fruition (iii), function (iv), endowment (v), manifestation (vi), phases (vii), all-pervasiveness (viii), ever-changeless (ix) qualities, and inseparability (x).)

__________________________

[1.3.viii - All-pervasiveness (viii) of the basic element / of the true nature & dynamic of Reality as it is [U2T]: It is all-pervasive, just as space pervades inferior, middling, and supreme kinds of forms. It is the {inconceivable unique non-dual non-conceptual all-pervading timeless unborn unconditioned unchanging unceasing pristine equal pure perfect divine free enlightened} true nature & dynamic of all dharmas in both samsara & nirvana, both positive & negative dharma (physical / body, conceptual / speech, mental / mind; individual, collective, cosmic; subjects / beings, relations / actions, objects / phenomena; pure, impure; +, ++, +++).]

[Go to TOC]

  1. [All-pervasiveness (viii) – just as space – of the basic element / Buddha-nature / Genuine-emptiness / U2T (4)
    throughout these three phases:
    a) impure / flaws / ordinary beings / 5+,
    b) pure / qualities / bodhisattvas / 5++, and
    c) completely pure / perfection / buddhas / 5+++:]
    -
    Just as space with its character
    Of non-conceptuality is present everywhere,
    So the stainless basic element (4) that is
    The nature of the mind is omnipresent (viii).

(i.e. The true nature of Reality as it is, the Buddha-nature / Genuine-emptiness / Suchness / Union of the Two Truths, is non-dual, non-conceptual, all-pervasive, unarisen, unborn, unconditioned, unchanging, unceasing, pristineinconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, form / matter-energy, sdpace & time.)

(i.e. YOU ARE HERE:
On the seven vajra points: Buddha (1), Dharma (2), assembly [Sangha] (3), basic element [U2T / U3S / Uopp] (4), awakening (5), qualities (6), and finally buddha activity [in accord with U2T] (7).
On the ten topics of the basic element: nature (i) and cause (ii), fruition (iii), function (iv), endowment (v), manifestation (vi), phases (vii), all-pervasiveness (viii), ever-changeless (ix) qualities, and inseparability (x).)

  1. [Its] general characteristic is that it pervades (viii)
    Flaws, qualities, and perfection,
    Just as space [pervades] inferior, middling,
    And supreme kinds of forms.

__________________________

[1.3.ix - Ever-changeless (ix) of the basic element / of the true nature & dynamic of Reality as it is [U2T]: It is changeless throughout these three phases (+, ++, +++). It is the {inconceivable unique non-dual non-conceptual all-pervading timeless unborn unconditioned unchanging unceasing pristine equal pure perfect divine free enlightened} true nature & dynamic of all dharmas in both samsara & nirvana, both positive & negative dharma (physical / body, conceptual / speech, mental / mind; individual, collective, cosmic; subjects / beings, relations / actions, objects / phenomena; pure, impure; +, ++, +++).]

[Go to TOC]

  1. [Ever-changelessness (ix) – just as space – of the basic element / Buddha-nature / Genuine-emptiness / U2T (4)
    throughout these three phases:
    a) verses 52-65: impure / flaws / ordinary beings / 5+,
    b) verse 66-78: pure / qualities / bodhisattvas / 5++, and
    c) verse 79-83: completely pure / perfection / buddhas / 5+++:]
    -
    [Verse 51]
    [0] Since it is adventitiously associated with flaws
    And since it is naturally endowed with qualities,
    Its true nature of being changeless (ix)
    Is the same before as after.

(i.e. The basic element / Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is here & now / the inconceivable Union of the Two Truths [U2T] is timeless / uncaused / unborn / unproduced / unconditioned / unabiding / unperturbed / unchanging / unceasing / unextinguished … all-pervasive and pure — and inseparable from its spontaneous natural pristine manifestations, qualities and enlightened activities. = Equality / inseparability / interdependence / harmony / Union of the Ground and its Manifestations [UGM]. Union of the Two Truths [U2T] about the Ground and its Manifestations.)

(i.e. The true nature of Reality as it is, the Buddha-nature / Genuine-emptiness / Suchness / Union of the Two Truths, is non-dual, non-conceptual, all-pervasive, unarisen, unborn, unconditioned, unchanging, unceasing, pristineinconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, form / matter-energy, sdpace & time.)

(i.e. From the Treatise: "There follow fourteen verses about the topic of this tathāgata element's being unchangeable (ix) by being afflicted or purified, despite being all-pervading (viii) throughout those three phases. The present verse is to be understood as the synopsis that precedes these fourteen verses.")

(i.e. YOU ARE HERE:
On the seven vajra points: Buddha (1), Dharma (2), assembly [Sangha] (3), basic element [U2T / U3S / Uopp] (4), awakening (5), qualities (6), and finally buddha activity [in accord with U2T] (7).
On the ten topics of the basic element: nature (i) and cause (ii), fruition (iii), function (iv), endowment (v), manifestation (vi), phases (vii), all-pervasiveness (viii), ever-changeless (ix) qualities, and inseparability (x).)

[1.3.ix.a - Ever-changeless of the basic element in the phase of being impure / ordinary sentient beings (+): Like space, it is untainted, unconditioned, not consumable, without any basis, unborn, unconditioned, unchanging, unceasing, …]

[Go to TOC]

  1. [a. Stage of ordinary sentient beings: The twelve verses about the topic of the tathāgata element's being changeless (ix) during its phase of being impure (+):]
    -
    [1] Just as all-pervasive space
    Is untainted due to its subtlety,
    So this [basic element (4)] that abides everywhere
    In sentient beings is untainted.

(i.e. The basic element / Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is here & now / the inconceivable Union of the Two Truths [U2T] is timeless / uncaused / unborn / unproduced / unconditioned / unabiding / unperturbed / unchanging / unceasing / unextinguished … all-pervasive and pure — and inseparable from its spontaneous natural pristine manifestations, qualities and enlightened activities. = Equality / inseparability / interdependence / harmony / Union of the Ground and its Manifestations [UGM]. Union of the Two Truths [U2T] about the Ground and its Manifestations.)

(i.e. YOU ARE HERE:
On the seven vajra points: Buddha (1), Dharma (2), assembly [Sangha] (3), basic element [U2T / U3S / Uopp] (4), awakening (5), qualities (6), and finally buddha activity [in accord with U2T] (7).
On the ten topics of the basic element: nature (i) and cause (ii), fruition (iii), function (iv), endowment (v), manifestation (vi), phases (vii), all-pervasiveness (viii), ever-changeless (ix) qualities, and inseparability (x).)

  1. [2] Just as the worlds everywhere
    Are born and perish in space,
    So the faculties arise and perish
    In the unconditioned basic element (4).

(i.e. The basic element / Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is here & now / the inconceivable Union of the Two Truths [U2T] is timeless / uncaused / unborn / unproduced / unconditioned / unabiding / unperturbed / unchanging / unceasing / unextinguished … all-pervasive and pure — and inseparable from its spontaneous natural pristine manifestations, qualities and enlightened activities. = Equality / inseparability / interdependence / harmony / Union of the Ground and its Manifestations [UGM]. Union of the Two Truths [U2T] about the Ground and its Manifestations.)

  1. [3] Just as space was never
    Burned before by any fires,
    So this [basic element (4)] is not consumed
    By the fires of death, sickness, and aging.

(i.e. The basic element / Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is here & now / the inconceivable Union of the Two Truths [U2T] is timeless / uncaused / unborn / unproduced / unconditioned / unabiding / unperturbed / unchanging / unceasing / unextinguished … all-pervasive and pure — and inseparable from its spontaneous natural pristine manifestations, qualities and enlightened activities. = Equality / inseparability / interdependence / harmony / Union of the Ground and its Manifestations [UGM]. Union of the Two Truths [U2T] about the Ground and its Manifestations.)

  1. [4] 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.e. The basic element / Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is here & now / the inconceivable Union of the Two Truths [U2T] is timeless / uncaused / unborn / unproduced / unconditioned / unabiding / unperturbed / unchanging / unceasing / unextinguished … all-pervasive and pure — and inseparable from its spontaneous natural pristine manifestations, qualities and enlightened activities. = Equality / inseparability / interdependence / harmony / Union of the Ground and its Manifestations [UGM]. Union of the Two Truths [U2T] about the Ground and its Manifestations.)

  1. [5] Likewise, skandhas, dhātus, and faculties
    Rest on karma and afflictions,
    And karma and afflictions always rest on
    Improper mental engagement.

  2. [6] Improper mental engagement
    Rests on the purity of the mind,
    [But] this nature of the mind [the Ground / Buddha-nature / Genuine-emptiness / U2T]
    does not rest on any of these phenomena.

(i.e. The basic element / Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is here & now / the inconceivable Union of the Two Truths [U2T] is timeless / uncaused / unborn / unproduced / unconditioned / unabiding / unperturbed / unchanging / unceasing / unextinguished … all-pervasive and pure — and inseparable from its spontaneous natural pristine manifestations, qualities and enlightened activities. = Equality / inseparability / interdependence / harmony / Union of the Ground and its Manifestations [UGM]. Union of the Two Truths [U2T] about the Ground and its Manifestations.)

  1. [7] 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.

  2. [8] Improper mental engagement
    Is to be known as being like the element of wind.
    Being without root and not resting [on anything],
    [Mind's true] nature [U2T] is similar to space.

(i.e. The basic element / Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is here & now / the inconceivable Union of the Two Truths [U2T] is timeless / uncaused / unborn / unproduced / unconditioned / unabiding / unperturbed / unchanging / unceasing / unextinguished … all-pervasive and pure — and inseparable from its spontaneous natural pristine manifestations, qualities and enlightened activities. = Equality / inseparability / interdependence / harmony / Union of the Ground and its Manifestations [UGM]. Union of the Two Truths [U2T] about the Ground and its Manifestations.)

  1. [9] Improper mental engagement
    Rests on the nature of the mind,
    And improper mental engagement
    Produces karma and afflictions.

  2. [10] Skandhas, āyatanas, and dhātus
    Arise and disappear
    From water-like karma and afflictions,
    Just as the evolution and dissolution of the [world].

  3. [11] Lacking causes and conditions, [beyond causality]
    Lacking aggregation, [beyond composition]
    and lacking arising, abiding, ceasing, [i.e. unborn, non-existent, unchanging, unceasing]
    The [true nature & dynamic] the mind [U2T] resembles space.

(i.e. The basic element / Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is here & now / the inconceivable Union of the Two Truths [U2T] is timeless / uncaused / unborn / unproduced / unconditioned / unabiding / unperturbed / unchanging / unceasing / unextinguished … all-pervasive and pure — and inseparable from its spontaneous natural pristine manifestations, qualities and enlightened activities. = Equality / inseparability / interdependence / harmony / Union of the Ground and its Manifestations [UGM]. Union of the Two Truths [U2T] about the Ground and its Manifestations.)

(i.e. The true nature of Reality as it is, the Buddha-nature / Genuine-emptiness / Suchness / Union of the Two Truths, is non-dual, non-conceptual, all-pervasive, unarisen, unborn, unconditioned, unchanging, unceasing, pristineinconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, form / matter-energy, sdpace & time.)

  1. [12] The luminous nature of the mind [U2T]
    Is completely unchanging (viii), just like space.
    It is not afflicted by adventitious stains,
    Such as desire, born from false imagination.

(i.e. The basic element / Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is here & now / the inconceivable Union of the Two Truths [U2T] is timeless / uncaused / unborn / unproduced / unconditioned / unabiding / unperturbed / unchanging / unceasing / unextinguished … all-pervasive and pure — and inseparable from its spontaneous natural pristine manifestations, qualities and enlightened activities. = Equality / inseparability / interdependence / harmony / Union of the Ground and its Manifestations [UGM]. Union of the Two Truths [U2T] about the Ground and its Manifestations.)

  1. [13] 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.e. The basic element / Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is here & now / the inconceivable Union of the Two Truths [U2T] is timeless / uncaused / unborn / unproduced / unconditioned / unabiding / unperturbed / unchanging / unceasing / unextinguished … all-pervasive and pure — and inseparable from its spontaneous natural pristine manifestations, qualities and enlightened activities. = Equality / inseparability / interdependence / harmony / Union of the Ground and its Manifestations [UGM]. Union of the Two Truths [U2T] about the Ground and its Manifestations.)

(i.e. The true nature of Reality as it is, the Buddha-nature / Genuine-emptiness / Suchness / Union of the Two Truths, is non-dual, non-conceptual, all-pervasive, unarisen, unborn, unconditioned, unchanging, unceasing, pristineinconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, form / matter-energy, sdpace & time.)

  1. [14] 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.

__________________________

[1.3.ix.b - Ever-changeless of the basic element in the phase of being pure & impure / Bodhisattvas (++): Bodhisattvas tolerate the fact that even if conventionally / relatively there appears to be birth, conditioning, existence, change, death [T1] … in Reality as it is it is more like unborn unconditioned non-existent unchanging unceasing [T2] … [U2T]. So we say that bodhisattvas are reborn in the six realms without having the causes for it. They are not completely slave to their accumulated conditioning / karma. They are free to use any adapted skillful means without grasping them, without getting attached to them, without becoming slaves to them, without thinking they are inherently existing / absolute, with inherently existing / absolute characteristics / properties / qualities, and in real / absolute relation / opposition.]

[Go to TOC]

  1. [b. Stage of the Bodhisattvas: Now, there follows the one verse about the topic of changelessness (ix) in the phase of the tathāgata element's being both impure and pure (++):]
    [Verse 66]
    Having realized the nature of this [basic element (4)] just as it is, [Buddha-nature]
    Free from birth, death, sickness, and aging,
    The intelligent [Bodhisattva], due to giving rise to compassion for beings,
    Assume the predicaments of birth and so on [Bodhicitta] despite lacking their causes.

(i.e. Bodhisattvas chose to be reborn in the six realms in order to all help sentient beings there; even if they have transcended the karmic cycle by understanding / realising its true nature & dynamic as it is here & now [U2T].)

(i.e. YOU ARE HERE:
On the seven vajra points: Buddha (1), Dharma (2), assembly [Sangha] (3), basic element [U2T / U3S / Uopp] (4), awakening (5), qualities (6), and finally buddha activity [in accord with U2T] (7).
On the ten topics of the basic element: nature (i) and cause (ii), fruition (iii), function (iv), endowment (v), manifestation (vi), phases (vii), all-pervasiveness (viii), ever-changeless (ix) qualities, and inseparability (x).)

  1. [What is taught by this?]
    The root of the sufferings of death, sickness,
    And aging is removed by the noble ones.
    [Such suffering] is born from the power of karma and afflictions,
    [But] they [Bodhisattvas] lack it because they lack these [causes].

  2. Due to their character of compassion,
    They display birth, death, aging, and sickness [T1], [Bodhicitta]
    [But] they are beyond birth and so on [T2] [U2T]
    Because they see [the basic element (4)] as it really is. [Buddha-nature]

__________________________

  1. [There is also] another meaning of verse 66: 69-78]
    [Despite] their realization that this true nature is changeless (ix),
    the children of the victors
    Are [still] seen as [being subject to] birth and so on
    By those blinded by ignorance—this is amazing!

  2. Therefore, the means and the compassion
    Of the friends of beings are supreme—
    They have attained the sphere of the noble ones [U2T]
    And yet show themselves in the sphere of naive beings [T1]. [Bodhicitta]

  3. Being beyond all worlds,
    They do not move away from the world, (i.e. Not accepting, not rejecting others / the world / appearances / samsara in absolute terms.)
    Conducting themselves in the world for the sake of the world [T1]
    Without being tainted by worldly stains [T2] [U2T].

  4. Just as a lotus born in the water
    Is not tainted by the water,
    So they are born in the world [T1]
    But are untainted by worldly dharmas [T2] [U2T].

  5. Their mind [set] on accomplishing [beneficial] activity
    Is perpetually blazing like fire [T1],
    While always being immersed in
    The absorption of the dhyāna of peace [T2] [U2T].

  6. Through the power of the continuing force of previous [actions]
    And through being free from all conceptions,
    They do not [need to] make any efforts
    For the sake of maturing living beings.
    (i.e. Acting without acting – actions of the body, speech and mind –, without any attachment, without falling into any extreme or middle, without accepting or rejecting anything in absolute terms – with more and more compassion & wisdom together.)

  7. Knowing who is to be guided in which way by what,
    They [guide] those [beings] in just that way
    Through teaching, the rūpakāyas,
    [Various forms of] conduct, and [daily] behaviors.
    (i.e. Using various adapted skillful means – words, concepts, views, methods, goals –, without any attachment, without falling into any extreme or middle, without accepting or rejecting anything in absolute terms – with more and more compassion & wisdom together.)

  8. In that way, without any effort [T1]
    And with unobscured intelligence [T2] [U2T],
    They always engage in the welfare of sentient beings
    In this world that reaches to the limits of space.

  9. Having attained this status, for the worlds,
    bodhisattvas are equal to tathāgatas in terms of
    Delivering sentient beings.

  10. [Actually,] however, the difference
    Between bodhisattvas and a buddha
    Is the difference between a particle and the earth
    Or between [the water in] the hoofprint of an ox and the ocean.
    (i.e. Union of apparent opposites like ordinary sentient beings, bodhisattvas and Buddhas [Uopp]. Union of the Two Truths about apparent opposites [U2T-opp]. [Tetralemma] Ex. They are not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither.)

__________________________

[1.3.ix.c - Ever-changeless of the basic element in the phase of being completely pure / Buddhas (+++): It is said to be permanent (1), everlasting (2), peaceful (3), and eternal (4) – but in the non-dual sense of those terms: ex. not impermanent / discontinuous / annihilated / stressful, not permanent / continuous / eternal / peaceful, not both together, not neither. So we say they are 'permanent / everlasting / peaceful / eternal' as a temporary imperfect antidote to our usual positions. But if we grasp at any of those antidotes / adapted skillful means then they turn into poisons.]

[Go to TOC]

  1. [c. The verse about the topic of changelessness (ix) in the phase of [the tathāgata element's] being completely pure (+++):]
    [Verse 79]
    [The tathāgata element (+++)] is of unchanging (ix) character because it has the nature of being inexhaustible.
    It is the refuge of the world because it has no end in time.
    It is always non-dual because it is non-conceptual.
    It also has the nature of indestructibility because its nature is to be uncreated.

(i.e. The basic element / Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is here & now / the inconceivable Union of the Two Truths [U2T] is timeless / uncaused / unborn / unproduced / unconditioned / unabiding / unperturbed / unchanging / unceasing / unextinguished … all-pervasive and pure — and inseparable from its spontaneous natural pristine manifestations, qualities and enlightened activities. = Equality / inseparability / interdependence / harmony / Union of the Ground and its Manifestations [UGM]. Union of the Two Truths [U2T] about the Ground and its Manifestations.)

(i.e. The true nature of Reality as it is, the Buddha-nature / Genuine-emptiness / Suchness / Union of the Two Truths, is non-dual, non-conceptual, all-pervasive, unarisen, unborn, unconditioned, unchanging, unceasing, pristineinconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, form / matter-energy, sdpace & time.)

(i.e. YOU ARE HERE:
On the seven vajra points: Buddha (1), Dharma (2), assembly [Sangha] (3), basic element [U2T / U3S / Uopp] (4), awakening (5), qualities (6), and finally buddha activity [in accord with U2T] (7).
On the ten topics of the basic element: nature (i) and cause (ii), fruition (iii), function (iv), endowment (v), manifestation (vi), phases (vii), all-pervasiveness (viii), ever-changeless (ix) qualities, and inseparability (x).)

  1. [What is taught by this?]
    It is not born, nor does it die.
    -
    It does not suffer, nor does it age
    Because it is permanent (1), everlasting (2), peaceful (3), and eternal (4).

  2. It is not [even] born in the form of bodies
    Of a mental nature because it is permanent (1).
    -
    It does not [even] die by way of an inconceivable
    Transformation because it is everlasting (2).

  3. It does not [even] suffer from the subtle sicknesses
    Of latent tendencies because it is peaceful (4).
    -
    It does not [even] age through uncontaminated
    Formations because it is eternal (4).

  4. Here, the meanings of permanent and so on (1, 2, 3, 4)
    With regard to the unconditioned basic element (4)
    Should be understood through two, two,
    Two, and two phrases, respectively.
    -
    The meaning of being permanent (1) is its character of not changing into anything other
    Because it has the quality of being inexhaustible.
    -
    The meaning of being everlasting (2) is its character of being a refuge
    Because it is equal to the final end.
    -
    The meaning of being peaceful (3) is its true nature of non-duality
    Because it has the nature of being non-conceptual.
    -
    Being eternal (4) has the meaning of being indestructible
    Because it has the quality of being unfabricated.

__________________________

[1.3.x - Inseparability (x) of the basic element, of the true nature & dynamic of Reality as it is [U2T] / Ground / Basis / Source / Tathāgata / true Buddha, and its spontaneous natural pristine manifestations / appearances / attributes / qualities / activities [UGM]. Just like the sun and its rays.]

[Go to TOC]

  1. [Synonyms:]
    Since it is the 1. dharmakāya,
    2. the Tathāgata,
    3. The reality of the noble ones, and
    4. the ultimate nirvāṇa,
    [5. Union of the Two Truths]
    -
    There is no nirvāṇa apart from buddhahood
    Due to its qualities' being inseparable, just like the sun and its rays [UGM].

(i.e. YOU ARE HERE:
On the seven vajra points: Buddha (1), Dharma (2), assembly [Sangha] (3), basic element [U2T / U3S / Uopp] (4), awakening (5), qualities (6), and finally buddha activity [in accord with U2T] (7).
On the ten topics of the basic element: nature (i) and cause (ii), fruition (iii), function (iv), endowment (v), manifestation (vi), phases (vii), all-pervasiveness (viii), ever-changeless (ix) qualities, and inseparability (x).)

  1. [Four synonyms indicating four meanings]
    In brief, one should know
    The four synonyms such as the dharmakāya
    For the uncontaminated basic element (4) [Buddha-nature]
    Since it is classified as fourfold in meaning.

(i.e. This is the Genuine-emptiness of all phenomena -- free from all extremes & middle --; that is the Equality / Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T]; that is the {inconceivable unique non-dual non-conceptual all-pervading timeless unborn unconditioned unchanging unceasing pristine equal pure perfect divine free enlightened} true nature & dynamic of Reality as it is here & now / Suchness / Dharmata / Dharmadhatu / Ground / Basis / Source.)

  1. [Four meanings conveyed by the four synonyms:]
    1.  [Dharmakāya:] [They] are the inseparability (ix) of the buddha attributes, (i.e. An inconceivable Union of the Ground and its spontaneous natural pristine manifestations / appearances / qualities / activities. [UGM].)
    2. [Tathāgata:] The disposition for that having been obtained just as it is, (i.e. Obtained in an inconceivable manner. The Middle Way: nothing to accept, nothing to reject.)
    3. [The reality of the noble ones:] Its true nature's being without falsity and deception, (i.e. The inconceivable true nature & dynamic of Reality as it is here & now: Union of the Two Truths [U2T].)
    4. [The ultimate nirvāṇa:] And its being natural primordial peace. (i.e. Liberation from all conditioning / karma – physical, conceptual, mental; individual, collective, cosmic –.)

  2. [Now, what is taught by the latter half of verse 84]
    Being the fully perfect awakening in all aspects
    And the removal of [all] stains and their latent tendencies,
    Buddhahood and nirvāṇa ultimately are not two. (i.e. Same meaning, same ultimate reality as it is, same Union of the Two Truths [U2T].)
    -
    Liberation has the characteristic of being inseparable from its qualities,
    which are of all kinds, innumerable, inconceivable, and stainless.
    What is this liberation is the Tathāgata. (i.e. Same meaning, same ultimate reality as it is, same Union of the Two Truths [U2T].)

(i.e. From the Treatise: "Those four synonyms for the uncontaminated basic element are contained in the single undifferentiated meaning of the tathāgata element. Therefore, since those [four] are one in their meaning, by way of the principle of the dharma of non-duality, the two called "buddhahood" (due to its being the fully perfect awakening in all aspects with regard to all phenomena) and "nirvāṇa" (due to its being the relinquishment of [all] stains and their latent tendencies immediately upon this fully perfect awakening) are to be regarded as not being two in the uncontaminated basic element, [that is,] not being different and being inseparable.")

  1. [THE PAINTING SIMILE:]
    Suppose there were some painters,
    [Each] an expert in a different [body part],
    So that whatever part is known by one of them
    Would not be understood by any other one.

  2. Then a mighty king would hand
    Them a canvas and order,
    "All of you, on this [canvas]
    Paint my portrait!"

  3. Having agreed to his [order],
    They would start their painting work,
    [But] then one among these dedicated workers
    Would leave for another country.

  4. With him gone to another country,
    Due to his absence, the painting
    Would not be completed in all its parts—
    Such is the example that is given.

  5. The painters that appear in such a way
    Are said to be generosity, discipline, patience, and so on [T1],
    While the emptiness [T2] endowed with all supreme aspects [T1] is the painting. [U2T]

(i.e. Meaning, to be efficient, the path must be composed of the Union of virtuous methods like compassion, generosity … [T1] <==> with more and more wisdom / emptiness [T2]; one aspect supports the other (<==>). Because only then is the path more and more in accord with the inconceivable true nature of Reality as it is here & now, more and more in accord with the inconceivable Union of the Two Truths [U2T]: Union of conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools [T1], merely labeled / imputed by the mind in dependence of its conditioning / karma [U3S], not completely non-existent / non-functional / useless / meaningless <==> and emptiness of inherent existence, not complete non-existence / non-functionality. One aspect / truth implies / proves / enables the other (<==>) [U2T].)

(i.e. "Thus, it was in terms of understanding the true nature that is as everlasting as the end of time (D106b) that the presentation of the tathāgata heart has been discussed through ten topics.")

  1. Since prajñā, wisdom, and liberation
    Are illuminating, pervasive, pure,
    And not different, they resemble
    The light, the rays, and the orb of the sun.

  2. Therefore, without attaining buddhahood,
    Nirvāṇa is not attained, (i.e. Same meaning, same ultimate reality as it is, same Union of the Two Truths [U2T].)
    Just as it is impossible to see the sun
    After its light and its rays are removed. [U2T]

(i.e. "Thus, it was in terms of understanding the true nature that is as everlasting as the end of time that the presentation of the tathāgata heart (Buddha-nature / basic element) has been discussed through ten topics.")

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[1.4 - Nine examples for the basic element (4), for the true nature & dynamic of Reality as it is [U2T]: It is like: i. a buddha in a decaying lotus, ii. honey amid bees, iii. kernels in their husks, iv. gold in filth, v. a treasure in the earth, vi. a sprout and so on from a small fruit, vii. an image of the victor in a tattered garment, viii. Royalty in the womb of a destitute woman, ix. and a precious statue in clay.]

[Go to TOC]

  1. [The Buddha nature hidden in all sentient beings is like the following nine similes:]
    [Verse 95]
    The presentation of the heart of the victors [Buddha-nature]
    Has been discussed in this way in ten aspects. (see verse 29)
    -
    [With regard to suchness with stains [1.] – from verse 23]
    Now, its being enclosed by the cocoon of the afflictions
    Should be understood through [nine] examples.

  2. [The situation is like:]
    i. A buddha in a decaying lotus,
    ii. honey amid bees,
    iii. Kernels in their husks,
    iv. gold in filth,
    v. A treasure in the earth,
    vi. a sprout and so on from a small fruit,
    vii. An image of the victor in a tattered garment,

  3. viii. Royalty in the womb of a destitute woman,
    ix. And a precious statue in clay—just as these exist,
    -
    This basic element (4) [Buddha-nature] dwells in [all] sentient beings
    Obscured by the adventitious stains of the afflictions.

  4. The stains resemble
    the lotus (i), the insects (ii), the husks (iii), the filth (iv), the earth (v),
    the peel of a fruit (vi), The foul-smelling garment (vii), the body of a lowly woman (viii),
    and the element of earth heated in a fire (ix).
    -
    The supreme basic element (4) [Buddha-nature] has the stainless appearance of
    the buddha (i), the honey (ii), the kernels (iii), the gold (iv), the treasure (v),
    The nyagrodha tree (vi), the precious image (vii), the supreme lord of the world (viii),
    and the precious statue (ix).

(i.e. "Now, it is in terms of [this tathāgata heart's] being covered by the afflictions (which have the nature of being associated with it [but] not being connected with it [since time] without beginning) and the pure true nature (which has the nature of being associated and connected with the [tathāgata heart since time] without beginning) that the tathāgata heart's being concealed by infinite cocoons of the afflictions should be comprehended through nine examples according to the sūtras.")

  1. [i - Like a buddha in a decaying lotus]
    Suppose a man with the stainless divine eye were to see
    A tathāgata shining with a thousand marks,
    Dwelling enclosed in a fading lotus,
    And thus would free him from the sheath of the lotus petals.

  2. 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.

  3. 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 (4) obscured by the sheaths of the stains such as desire and hatred,
    Thus annihilating its obscurations out of his compassion for the world.

  4. [ii - Like honey amid bees]
    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.

  5. Similarly, the great seer sees that this basic element (4),
    Which he perceives with his omniscient eye, is like honey
    And thus accomplishes the complete removal
    Of its obscurations that are like bees.

  6. 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.

  7. [iii - Like kernels in their husks]
    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.

  8. Similarly, the state of a victor in sentient beings (4),
    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].

  9. 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.

  10. [iv - Like gold in filth]
    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.

  11. 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."

  12. 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.

  13. 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 (4) fallen into the great excrement of the afflictions
    In sentient beings, teaches the dharma to these beings for the sake of purifying that [buddha].

  14. [v - Like a treasure in the earth]
    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!"

  15. Similarly, with the stainless treasure of jewels lodged within the mind,
    Whose nature is to be inconceivable and inexhaustible (4),
    Not being realized, beings continuously experience
    The suffering of being destitute in many ways.

  16. Just as a treasure of jewels lodged inside the abode of a pauper would not say
    To this person, "I, the jewel treasure, am here!," nor would this person know about it,
    So the treasure of the dharma is lodged in the house of the mind, and sentient beings resemble the pauper.
    It is in order to enable them to attain this [treasure] that the seer takes birth in the world.

  17. [vi - Like a sprout and so on from a small fruit]
    The germs of the seeds in tree fruits such as mango and palm
    Have the indestructible nature [of growing into a tree].
    Being sown into the earth and coming into contact with water and so on,
    They gradually assume the form of a majestic tree.

  18. Similarly, the splendid dharmadhātu in sentient beings (4), covered
    By the sheath of the peel around the fruit of ignorance and so on,
    In dependence on such and such virtues
    Gradually assumes the state of the king of sages.

  19. Just as, through the conditions of water, sunlight, wind, earth, time, and space,
    A tree grows forth from within the sheath of palm fruits and mangos,
    So the germ in the seed of the perfect buddha (4) lodged inside the peel of the fruit of sentient beings' afflictions
    Will grow into the shoot of dharma through such and such conditions of virtue.

  20. [vii - Like an image of the victor in a tattered garment]
    Suppose an image of the victor made of a precious substance
    And wrapped in a filthy foul-smelling cloth
    Were left on the road, and a deity, upon seeing it,
    Speaks about this matter to those traveling by in order to set it free.

  21. Similarly, the one with unimpeded vision sees the body of a sugata (4)
    Concealed by the stains of various kinds of afflictions
    Even in animals and demonstrates
    The means for its liberation.

  22. Just as the form of the Tathāgata made of a precious substance (4), wrapped in a foul-smelling garment,
    And left on the road would be seen by someone with the divine eye and shown to people in order to set it free,
    So the basic element (4) wrapped in the filthy garment of the afflictions and left on the road of saṃsāra
    Is seen by the victor even in animals, upon which he teaches the dharma for the sake of liberating it.

  23. [viii - Like a Royalty in the womb of a destitute woman]
    Suppose an ugly woman without a protector,
    Dwelling in a shelter for those without protection
    And bearing the glory of royalty as an embryo,
    Were not to know about the king in her own womb.

  24. Being born in [saṃsāric] existence is like a place for those without protection,
    Impure sentient beings resemble the pregnant woman,
    The stainless basic element (4) in them is similar to her embryo,
    And due to its existence, these [beings] do have a protector.

  25. Just as this woman whose body is covered with a dirty garment and who has an unsightly body
    Would experience the greatest suffering in a shelter for those without protection despite this king's residing in her womb,
    So beings dwell in the abode of suffering due to their minds' not being at peace through the power of the afflictions
    And deem themselves to be without a protector despite the excellent protectors residing right within themselves (4).

  26. [ix - Like a precious statue in clay]
    Suppose an image filled with molten gold inside
    But consisting of clay on the outside, after having settled,
    Were seen by someone who knows about this [gold inside],
    Who would then remove the outer covering to purify the inner gold.

  27. Similarly, always seeing the luminosity of [mind's] nature (4)
    And that the stains are adventitious,
    The one with the highest awakening purifies beings,
    Who are like a jewel mine, from the obscurations.

  28. Just as an image made of stainless shining gold enclosed in clay would settle
    And a skillful jeweler, knowing about this [gold], would remove the clay,
    So the omniscient one sees that the mind, which resembles pure gold, is settled
    And removes its obscurations by way of the strokes that are the means of teaching the dharma.

  29. [Summary]
    Like within a lotus (i), insects that are bees (ii),
    Husks (iii), excrement (iv), the earth (v),
    The peel of a fruit (vi), a filthy garment (vii),
    The womb of a woman (viii), and a covering of clay (ix),

  30. Like a buddha (i), like honey (ii), like a kernel (iii),
    Gold (iv4), a treasure (v), and a tree (vi),
    Like a precious statue (vii), like a cakravartin (viii),
    And like a golden image (ix).

  31. The beginningless stainlessness of the nature of the mind
    within the beginningless cocoons of the afflictions
    that are not connected to the basic element of sentient beings (4) is declared to be.

(i.e. "In brief, this instruction on the examples in the Tathāgatagarbhasūtra explains that the beginningless afflicted phenomena of mind in every basic element of sentient beings are adventitious while the beginningless purified phenomena of mind are connate [with] and inseparable [from this basic element]. Therefore, it is said: 'Due to the mind's being afflicted, sentient beings are afflicted. Due to the mind's being purified, they are purified.'")

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[1.5 - Nine afflictions elucidated by these nine examples for the basic element (4), for the true nature & dynamic of Reality as it is [U2T]: 1-4. desire, hatred, ignorance, their intense outbursts, (afflictions of ordinary beings); 5. latent tendencies, (i.e. afflictions of arhats); 6-7. the stains pertaining to the paths of seeing and familiarization (afflictions of learner); 8-9. as well as to the impure and the pure bhūmis (afflictions of bodhisattvas).]

[Go to TOC]

(i.e. "Now, what is the afflictiveness of the mind with regard to which the nine examples such as the sheath of a lotus were taught?")

  1. [Nine afflictions elucidated by nine examples: ]
    1-4. Desire, hatred, ignorance, their intense outbursts, (i.e. Afflictions of ordinary beings.)
    5. latent tendencies, (i.e. Afflictions of arhats.)
    6-7. The stains pertaining to the paths of seeing and familiarization (i.e. Afflictions of learners.)
    8-9. As well as to the impure and the pure bhūmis (i.e. Afflictions of bodhisattvas.)

  2. Are elucidated by the nine examples
    Of the sheath of a lotus and so on,
    But the cocoons of the proximate afflictions
    In all their variety are infinite millions.

  3. [Nine afflictions elucidated by nine examples: ]
    Nine afflictions such as desire, in brief and in due order,
    Are elucidated by the nine examples
    Of the sheath of a lotus and so on.

  4. The impurities of naive beings (1-4),
    Arhats (5), learners (6-7), and the intelligent [bodhisattvas] (8-9)
    Are [explained] in due order by these [nine examples:]
    four (first four examples for naïve beings),
    one (fifth example for arhats),
    two (six & seventh examples for learners),
    and two (eight and ninth examples for bodhisattvas) stains, respectively.

(i.e. "The Bhagavān said that all sentient beings possess the tathāgata heart. Here, all sentient beings are said to be, in brief, of four kinds, that is, ordinary beings, arhats, learners, and bodhisattvas. Now, according to their order, their [respective] impurities in the uncontaminated basic element are explained by four, one, two, and two stains of afflictions.")

  1. [i - Like a buddha in a decaying lotus]
    Just as a lotus (i) grown from mud
    Is so beautiful at first
    But is no longer attractive later,
    So is the delight of desire.

  2. [ii - Like honey amid bees]
    Just as the insects (ii) that are bees
    Sting sharply upon being agitated,
    So the arising of our hatred
    Produces suffering in our heart.

  3. [iii - Like kernels in their husks]
    Just as the kernels (iii) of rice and so on
    Are covered by outer husks,
    So the seeing of the essential actuality
    Is obscured by the eggshell of ignorance.

  4. [iv - Like gold in filth]
    Just as excrement (iv) is disagreeable,
    So is desire to those free from desire.
    Being the causes for indulging in desire,
    The outbursts [of the afflictions] are like excrement.

  5. [v - Like a treasure in the earth]
    Just as people would not obtain a treasure
    Hidden in the earth (v) due to not knowing [about it],
    So those obscured by the ground of the latent tendencies
    Of ignorance [do not obtain] the self-arisen.

  6. [vi - Like a sprout and so on from a small fruit]
    Just as the husks of a seed are split apart (vi)
    By the gradual growth of the germ and so on,
    So the factors to be relinquished through seeing
    Are removed by seeing true reality.

  7. [vii - Like an imag