Dol-bo-ba Shay-rap-gyel-tsen I
1
:
Jeffrey Hopkins
Mountain Doctrine Tibet's Fundamental Treatise on Other-Emptiness and the Buddha-Matrix
Dol-bo-6a Shay-rap-gyel-tsen Translated and Intr<;>duced by Jeffrey Hopkins Edited by Kevin Vose
Snow Lion Publications Ithaca, New York Boulder, Colorado
Snow Lion Publications P.O. Box 6483 Ithaca, NY 14851 USA (607) 273-8519 www.snowlionpub.com Copyright© 2006 Jeffrey Hopkins All rights reserved. No portion of this book may be reproduced by any means without prior written permission from the publisher. Printed in the U.S.A. on acid-free recycled paper. ISBN-13: 978-1-55939-238-9 ISBN-10: 1-55939-238-X
Library ofCongress Cataloging-in-Publication Data Ses-rab-rgyal-mtshan, Dol-po-pa, 1292-1361. [Ri.chos ·nes don rgya mtsho ies bya ba mthar thug thun moil rna yin pa'i man nag. English] Mountain doctrine : Tibet's fundamental treatise on other-emptiness and the Buddha-matrix I Dol-bo-ba shay-rap-gyel-tsen ; translated and introduced by Jeffrey Hopkins; edited by Kevin Vose. ·.p.cm. Indu'des bibliographical references and index. ISBN-13: 978-1-55939-238-9 (alk. paper) ISBN-10: 1-55939-238-X (alk. paper) 1. Jo-nait-pa (Sect)--Doctrines--Early works to 1800. 2. Buddhism --China--Tibet--Doctrines--Early works to 1800. I. Hopkins, Jeffrey. II. Vose, Kevin, 1970- . III. Tide. BQ7674.4.S4713 2006 294.3' 420423--dc22 2006006065
Contents Detailed Outline ofthe Mountain Doctrine
VII
Technical Notes
xxiii 1
Iimoduction MOUNTAIN DOCTRINE, OCEAN OF DEFINITIVE MEANING: FINAL UNIQUE QUINTESSENTIAL INSTRUCTIONS 45 OVERVIEW
47
PART ONE: THE BAsiS
59
THEPATI-i
197
PARTTWO:
PARTTHREE: THEFRUIT
419
CONCLUSION
543 ABRIDGED MOUNTAIN DOCTRINE
551
ABRIDGED OVERVIEW
553
PART ONE ABRIDGED: THE BASIS
559
THE PATH
587
PART TWO ABRIDGED:
PART THREE ABRIDGED:
THE FRUIT
691
ABRIDGED CONCLUSION
727
Detailed Outline in Tibetan
733
Backnotes
771
List ofAbbreviations
795
Bibliography
797
Index
825
Detailed Outline of the Mountain Doctrine (This table of contents, found in volume e of Dol-bo-ba's Collected Works separate from and just before the Mountain Doctrine, provides an accessible introduction to the topics of the text when read by itself. The numbers in braces indicate the number of subdivisions, and the numbers in parentheses indicate locations in the Gangtok and 'Dzam thang editions respectively. In the translation the outline is supplied in boxed headings. For the Tibetan of the entire outline, see 733ff.)
Mountain Doctrine, Ocean ofDefinitive Meaning: Final Unique Quintessential Instructions OVERVIEW
47
Explanation of uncommon quintessential instructions that include the essence of all profound scriptures of final definitive meaning {3} 49 I. Entry to the explanation (2.1/1b.1) 49 50 II. Actual explanation that has been entered {3} (3.2/2b.3) A. Brief indication of the basis, path, and fruit {3) (3.2/2b.3) 50 1. Condensed indication of the definitive basis, path, and fruit (3.2/2b.3) 50 2. Brief indication of how those points are established by scripture (4.3/3b.l) 51 3. Brief indication of the basis, path, and fruit of both [buddha) bodies (10.2/6b.1) 55 PARTONE: THEBASIS
59
B. Individual extensive explanations of the basis, path, and fruit {3} (11.1/7a.l) 1. Explaining how the ultimate buddha primordially dwells in the basal [or ordinary] state {7} (11.1/7a.l) a.. Indicating that the profound noumenon is the pristine wisdom basis-of-all (11.1/7a.l) b. Establishing well through pure scripture that the profound noumenon is the wisdom basis-of-all {14} (11.4/7a.4) (1) How all the deities of indivisible basic element and basic mind abide pervading all the inanimate and the animate {2} (11.4/7a.4) (a) How the causal character is set forth in the perfection [vehicle] {11.4/7a.4) (b) How the resultant character is set forth in profound secret mantra (16.2/9b.2) (2) How what abides in this way is all three jewels of the ultimate noumenon (19.1/lla.2) (3) How a multitude of examples and their meanings teach that vii
61 61 61 61 61 61 65 68
viii
Detailed Outline of the Mountain Doctrin~ just that is the matrix-of-one-gone-to-bliss (22.3/12b.6) (4) How just that is taught to be equivalent to the naturally abiding lineage (23.5/13b.3) .. (5) How just that is taught to be equivalent to the expanded and condensed lineages mentioned in the tantra sets (24.3/13b.7) (6) How just that also abides as 'the continuum of the profound noumenon and as the vajra lineage (page missing/15b.7) (7) How just that abides like space as the continuum of the indivisible entity of basis and fruit (33.3/18a.7) (8) How just that abides as three phases of the ulrimate body of attributes (36.2/20a.2) (9) How just that also abides as the three phases of thusness and so forth (37.4/20b.5) (10) How just that also abides as many mantra lineages of great afflictive emotions and so forth (41.3/22b.5) (11) How just that also abides as nirval)a. body of amibutes, and so forth, of undifferentiable basis and fruit (45.4/25a.1) (12) How just that also abides as the thoroughly established noumenon of indivisible basis and fruit (47.2/25b.6) (13) How just that also abides as the complete composite of the ultimate body of attributes and its qualities (47.4/26a.3) (14) Showing those meanings are asserted also by the superior Nagarjuna and his sons (57.5/31b.2) c. Advice to abandon bad views imputed by those unskilled in scripture {11} (61.5/33b.2) (1) Abandoning the sinful view of mistaking [the teaching of the matrix-of-one-gone-thus] as requiring interpretation frof!I the fact that ~-purpose [for teaching it] is indicated (2} (61.5/33b.2) (a) Abandoning the sinful view of mistaking [the teaching of the matrix-of-one-gone-thus] as requiring interpretation from the fact that in the Sublime Continuum ofthe Great Vehicle a purpose [for teaching it] is indicated (61.5/33b.2) (b) Abandoning the sinful view of mistaking [the teachi!lg of the matrix-of-one-gone-thus] as requiring interpretation from the fact that in the De~cent into Lanka Sii.tra a purpose [for teaching it] is indicated (65.5/35b.4) (2) Stating a source showing that if the matrix-of-one-gone-to-bliss did not exist, there would be very absurd consequences (71.3/38b.3) (3) Stating a source showing that if pure self and so forth did not exist, there would be very absurd consequences (77.1141a.7) (4) Showing the reasons why although the existence and the nonexistence of self, and so forth, appear to be contradictory, there is no fault (82.4/44a.4)
72 74 74 78 83 86 87 90 93 94 95 102 108
108
108
117
120 125
129
Derailed Oudine of the Mountain Doctrin~ (5) Showing that pure self, aharrz, and so forth are equivalent (88.5/47a.5) (6) Showing that the element of pure self and the perfection of wisdom are equivalent (98.5/52a.4) (7) Having refuted those unskilled in the mode of subsistence, showing how the actual ground abides (99.ll52a.7) (8) Indicating the thought of speaking of the matrix-of-one-goneto-bliss as a seed (103.6/54b.4) (9) Indicating in brief how, therefore, all ultimate qualities are contained [in the matrix-of-one-gone-rhus] (106.2/55b.5) (10) Indicating the reason why, although such always is so in ordinary states, ultimate qualities do not appear ro consciousness (I06.4/55b.6) (11) How there is damage from the absurd consequence that if it did not abide that way, the ultimate also would not exist (115.4/60a.3) d. Advice ro abandon the faults of non-faith in the profound noumenon as the wisdom basis-of-all {2} (117.4/61a.3) (1) Advice to abandon many faults (117.4/6la.3) (2) Advice to be intent on techniques to abandon those many faults (135.6/69a.3) e. Advice to accrue the benefits of faith in the profound noumenon as the wisdom basis-of-all {2} (139.3/70b.5) (1) Great waves of beneficial qualities to be attained (139.3/70b.5) (2) Advice to make effort at techniques to attain them (148.6/75a.2) £ Avoiding various wrong conceptions deviating from that {3} (155.4/78a.2} (1) Avoiding the absurd consequence that all sentient beings would have complete abandonment [of defilements] and have complete realization [of the truth) (155.4/78a.2) (2) Avoiding the absurd consequence that all sentient beings would have accumulated rhe two collections [of merit and wisdom] (157158/79a.3) (3) Avoiding misconceptions mistaking the basis of purification for what is purified and so forth (160.1/80a.3) g. Praise and obeisance within abridging the meaning of those (168.3/83b.7)
PARTTWO: THEPATH
ix
133 143 143 146 148
148
154 156 156 170 172 172 180 185
185
187 189. 195 197
2. Explaining how to participate in the supreme profound path enabling 199 attainment of the ultimate buddha {3} (168.4/84a.1) a. General indication of a presentation of rhe great vehicle path {10} (168.4/84a.1) 199
X
Detailed Outline of the Mountain Doctrine
(1) Showing the reasons why the pure path is necessary (168.4/84a.1) 199 (2) Teaching the pure view realizing self-emptiness (168.6/84a.4) 199 (3) Teaching pure non-conceptual meditation devoid of proliferation (169.2/84a.6) 199 (4) Teaching that profound essentials of quintessential instructions are needed for pure non-conceptual meditation devoid of proliferation (171.1/85a.4) 201 (5) Teaching elsewhere the two, pure common meditation and behavior (171.2/85a.6) 20 I (6) Making an identification here within differentiating well existence, non-existence, and so forth (171.3/85a.7) 202 (7) Teaching that, for this, knowledge of the three wheels of doctrine and the meaning of mantra is necessary (171.6/85b.4) 202 (8) Indicating through an example how three stages of defilements are cleansed by three wheels of doctrine (172.3/85b.7) 202 (9) Discriminative delineation of the differences of the three wheels of doctrine ( 173.5/86b.l) 203 (10) Clearing away many mistaken misconceptions about those (177.3/88a.6) 206 209 b. Detailed explanation of the uncommon view {2} (181.2/90a.3) (1) Promise to explain the uncommon view in detail (181.2/90a.3) 209 (2) Actual meaning being explained {5} (181.6/90a.7) 210 (a) Mode of establishing a profound emptiness other than this. self-emptiness since emptiness and non-emptiness, existence and non-existence, and so forth are taught {2} (181.6/90a.7) 210 1' Brief indication of the manifold divisions of the modes of emptiness {4} (181.6/90a.7) 210 a' Modes of emptiness: phenomena as empty of their own entity and the noumenon as not empty of its own entity (181.6/90a.7) 210 b' Modes of emptiness: phenomena as empty-empty and the ·noumenon as non-empty-empty (186.6/92b.7) 213 c' Modes of emptiness: phenomena as empty of adventitious defilements and the noumenon as non-empty in the sense of being the matrix-of-one-gone-ro-bliss (189.1193b.6) 215 d' Modes of emptiness: identification of the great emptiness of profound secret mantra in a way distinct from those (189.4/94a.3) 215 2' Delineation of the modes of emptiness through extensive 217 explanation of their meaning {9} (191.1/94b.6) a' Delineation of the basis of emptiness and that of which it is empty (191.1/94b.6) 217
Detailed Outline of the Mountain
Doctrin~
xi
b' How those are said to have the meaning of existing as the basic disposition and not existing as the basic disposition (194.1/96a.5) 220 c' How one passes beyond existence and non-existence, permanence and annihilation, and superimposition and deprecation when such is realized (195.6/97a.3) 222 d' Indicating that just these modes of emptin·ess are the 223 thought of the mother of the conquerors (196.4/97a.7) e' How just those modes of emptiness are said to have the meaning of not being established and not being removed and of being non-empty and empty (198.1/98a.3) 224 f' How just these modes of emptiness are said to have the meaning of existing and not existing in the mode of subsistence, abandonment and realization, and so forrh (199.1198b.3) 225 g' Clearing away wrong conceptions that an ultimate otheremptiness that is the basis of emptiness contradicts scripture (201.2/99b.4) 227 h' How just that basis of emptiness is the great emptiness, the profound mode of subsistence (202.4/1 00a.6) 228 i' Abandoning superimposition and deprecation with regard to textual systems teaching in this way {10} (205.21101b.3) 230 1" Indicating that there are no sources for and there are damages to the assertion that the third wheel of doctrine is mind-only (205.2/ 101 b.3) 230 2" Indicating that profound commentaries on the thought of the third wheel are in agreement with that 232 (207.11 102a. 7) 3" Indicating that in particular the assertion that Maitreya's Differentiation ofthe Middle and the Extrernes is mind-only is similarly flawed (209.6/103b.5) 235 4" Indicating that some are mistaken due to not knowing the division of two truths with regard to mind-only (211.4/104b.2) 236 5" How ultimate mind-only is taught also in profound secret mantra texts (214.11105b.6) 239 6" Indicating the thought of setting forth conventional 241 mind-only in some (texts] (216.4/107a.3) 7" Clearing away the fault of deprecation also with respect to other texts such as the Summary ofManifest Knowledge (218.4/108a.4) 244
xii
Detailed Oudine of the Mountain
Doctrin~
8" The great absurdity if, due to teaching mind-only temporarily, [a text] became a proprietary text of mindonly (222.4/110a.5) 248 9" Indicating that if one asserts even tantras to be mindonly, om! does not know their thought (225.3/111 b.5) 251 10" Hence, an indication of the benefits of having distinguishing quintessential instructions and the disadvantages of not having distinguishing quintessential instructions (226.11112a.3) 252 (b) Mode of establishing a noumenon other than this selfemptiness. through the causal instructions of the statement of many synonyms of the basis of emptiness {2) (226.5/112a.7) 253 253 1' Actual synonyms {2} (226.5/112a.7) a' Brief indication of the profound great emptiness having many synonyms (226.51112a.7) 253 b' Extensive explanation of damage to the assertion that selfemptiness, the ultimate, and so forth are synonyms {13) (227.5/113a.1) 254 1" The great absurdity if self-emptiness and thusness were synonyms (227.5/113a.1) 254 2" The great absurdity if self-emptiness and the limit of reality were synonyms (229.31113b.6) 255 3" The great absurdity if self-emptiness and the signless basic element were synonyms (229.5/114a.2) 255 4" The great absurdity if self-emptiness and the ultimate truth were synonyms (230.1/114a.5) 255 5" The great absurdity if self-emptiness and the element of attributes were synonyms (230.31114b.1) 256 6" The great absurdity if self-emptiness and the ultimate mind of enlightenment were synonyms (230.5/114b.3) 256 7" How to stop any chance for rejoinders dispelling those fallacies (231.1/114b. 5) 256 8" The great absurdity if the bhaga of the mode of subsistence and self-emptiness were synonyms (231.6/115a.5) 257 9" The great absurdity if the vajra of the mode of subsistence and self-emptiness were synonyms (236.11117a.7) 261 10" The great absurdity if the great seal of the mode of subsistence, and so forth, and self-emptiness were synonyms (243.11121 a.1) 268 11" The great absurdity if the great secret and secret of the mode of subsistence, and so forth, and self-emptiness were synonyms (246.5/122b.5) 272
Detailed Outline of the Mountain Doctrin~ 12" The great absurdity if the triangle of the mode of subsistence, phenomena-source, and so forth and selfemptiness were synonyms (247.5/123a.6) 13" Indicating that many other synonyms stated for the ultimate are other than self-emptiness {3} (250.5/124b.6) a" Indicating that the synonyms for the ultimate stated in Aryadeva' s Lamp Compendium for Practice are other than self-emptiness (250.5/124b.6) b" Indicating that the synonyms for the ultimate stated in the Expression ofManjushri Ultimate Names are other than self-emptiness {13} (254.4/126b.5) 1: Synonyms for the ultimate stated on the occasion of the question and answer (254.4/126b.5) 2: Synonyms for the ultimate stated on the occasion of perception regarding the six lineages of mantra· (255.2/127a.3) 3: Statement of the ultimate as enlightenment by way of the magical net (255.4/127a.5) 4: Statement of the ultimate as the vajradhatu mal).<:lala (255.6/127b.1) 5: Statement of the ultimate as pristine wisdom of the element of attributes (257.3/128a.6) 6: Statement of the ultimate as mirror-like wisdom (261.3/130b.2) 7: Statement of the ultimate as wisdom of individual analysis (262.5/131a.5) 8: Statement of the ultimate as wisdom of sameness (268.2/134b.4) 9: Statement of the ultimate as wisdom of achieving activities (270.6/136a.6) 10: Statement of obeisance to the five pristine wisdoms (272.4/137b.4) 11: Indicating that the meaning of those is the same as other-emptiness (/137b.6) 12: Upon dispelling objections to that, indicating that it abides in fact (/138a.4) 13: Concluding summary in the manner of an exhortation (275.5/139b.2) c" Indicating that the synonyms for the ultimate stated in the Mahiiparinirvii.T}a Sutra and so forth are other than self-emptiness (277.3/140b.4) 2' Purpose of the synonyms of the profound great emptiness (289.3/148a.2)
xiii
273 276
276
s
278 278
279 279 279 281 286 287 293 296 298 299 299 301
302 315
xiv
Detailed Outline of the Mountain Doctrin~
(c) Mode of establishing an ulrimare rhat is other than selfemptiness rhrough serring forth the pure noumenon's forms ranging through ro rhe pure noumenon's omniscience {10} (290.1/148b.1) 316 1' Brief indication of pure noumenal forms and so forth (290.1/148b.1) 316 2' Extensive explanation associating pure noumenal forms and so forth wirh mantra {18} (293.1/150a.6) 319 a' How pure noumenal·aggregares permanently abide as the five conquerors and rhe five pristine wisdoms (293.1/150a.6) 319 b' How pure noumenal sense powers abide as ultimate conqueror children (293.5/150b.5) 319 c' How the pure noumenal six objects abide as the ultimate female bodhisattvas (293.61150b.6) 319 d' How the pure noumenal thirty-six aggregates abide as ultimate conquerors (294.1/151a.2) 319 e' How the pure noumenal six constituents abide as rhe six ultimate female ones-gone-rhus (295.6/.152a.3) 321 f' How rhe pure noumenal twelve links abide as rhe ultimate twelve grounds, twelve rrue meanings, and so forth (296.2/152a.7) 321 g' How the pure noumenal perfections abide as the ulrimare shaktis, knowledge women, sky-travelers, and female seals [rhat is, consorts] (298.11153b.3) 323 h' How all rhe pure noumenal emptinesses abide as ultimate deities, ultimate compassion, and ultimate great bliss323 emptiness (5) (298.5/154a.l) 1" Delineating well all emptinesses as the two, selfemptiness and ocher-emptiness (298.5/154a.1) 323 2" How, from among those [emptinesses], all that are bases of emptiness abide as ultimate deities, ultimate compassion, and so forth (309.1/160b.3) 334 3" How, when such is realized, they are realized as the middle or central point avoiding the two exuemes, as the androgynous, as devoid of example, and as the third category (309.7/16la.4) 334 4" Upon dispelling many wrong ideas mistaken abour rhose, indicating rhe meaning in accordance wirh the mode of being (312.6/163a.2) 337 5" Indicating as twofold rhe modes of all whatsoever emptinesses rhat have been ser forth (321.1/168b.l) 346
Detailed Outline of the Mountain Doctrin~ i' How the pure noumenal thirty-seven attributes harmonious with enlightenment abide as ultimate deities, tantras, abodes, and so forth (321.3/168b.3) j' How all pure noumenal phenomena of the four noble truths and so forth abide as ultimate deities (326.7/172a.5) k' Indicating chat impure conventional forms and so forth are not pure noumenal deities (328.6/173b.l) 1' How great scholars and adepts also spoke in that way within associating siitras and tantras (329.11173b.6) m' How all pure noumenal phenomena-desire and so forth and the three times and so forth-abide as ultimate deities (331.3/175a.4) n' How pure noumenal self, sentient being, and so forth abide as ultimate deities (332.2/175b.5) o' How forms and so forth of natural clear light are equivalent co chose indicated above (332.5/176a.3) p' How forms, and so forth, that are non-fluctuating and without production and cessation are equivalent to those indicated above (332.6/176a.5) q' Indicating that those meanings are the thought of the mother [Perfection of Wisdom Siitras] of extensive, middling, and so forth length (332.7/176a.7) r' How those also abide as the mantras, tantras, ma~4alas, seals, and so forth of the mode of subsistence (334.7/177b.6) 3' How forms and so forth beyond the three realms and rhe three rimes also are similar to those (335.1/177b.6) 4' Indicating that if such is not realized, buddhahood is not attained through meditating on self-emptiness (335.7/178a.7) 5' Upon dispelling many scriptural contradictions [adduced] about chose, delineating the mode ofbeing (336.71179a.3) 6' Indicating that co attain chose it is necessary to cease these impure aggregates (347.2/185b.6) 7' Indicating chat when those are attained, all profound modes of subsistence, the alternative eva'!l and so forth are attained (350.6/187b.6) 8' Indicating that those very objects of attainment are ocher than, supreme to, and transcendent over these external and internal conventionalities (356.3/191a.3) 9' Clearing away many extremes about these having to be equivalent to self-emptiness (369.21198b.l) 10' Showing the great waves of benefit offaich in the object of attainment and so forth (373.7/201b.l)
xv
346 352 354 355
357 358 358
358
359
361 361 362 363 373
375
380 392 396
xvi
De1ailed Oudine of 1he Mountain Doctritu
(d) Upon clearing away various wrong conceptions about those, delineating rhe meanipg exactly as it is (377.1/203a.4) (e) Mode of abandoni.ng all error through the correct view realizing such properly (386.5/209a.3) c. Exhorrarion and prayer within condensing rhe meaning explained (394.7/214a.6) PART THREE: THE FRUIT 3. Explaining how separative effects and produced effects are attained through rhat path {3} (399.3/217a.3) a. General indication of great vehicle fruits (399.3/217a.3) b. Extensive explanation of the meanings of great vehicle fruits {6} (400.6/218a.2) (1) Describing the very amazing excellence of exalted body {6} (400.6/218a.2) (a) Divisions of exalted body renowned in the common great vehicle {3} (400.6/218a.2) 1' How rhe exalted body of the profound mode of disposition comes down to one (400.6/218a.2) 2' Twofold division of the exalted bodies of the two truths (401.3/218a.7) 3' Threefold division of exalted bodies included in the two truths (402.2/219a.l) (b) Divisions of exalted body in uncommon secret mantra {2} (403.2/219b.3) 1' Divisions of exalted body from one to five (403.2/219b.3) 2' How those are equivalent to the narurallineage (403.5/219b.7) (c) How those are set forrh by rhe superior Mafijushrikirri (404.1/220a.4) (d) Division of the complete enjoyment body and emanation bodies into the two truths (404.6/220b.5) (e) How ultimate truth itself resides as the four bodies of the mode of subsistence {3} (405.7/22b.6) 1' Brief indication of how the ultimate truth itself resides as the four bodies of rhe mode of subsistence {2} (405.7/221a.6) a' Indicating the four exalted bodies of the profound mode of subsistence (405.7/22la.6) b' Indicating that [the four exalted bodies of the profound mode of subsistence] are nor form bodies (407.2/222a.4) 2' Extensive explanation of how rhe ultimate truth itself resides as rhe four bodies of the mode of subsistence {10} (407.6/222b.2)
398 406 412 419 421 421 425 425 425 425 425 428 429 429 429 430 431 432 432 432 433
434
Detailed Outline of the Mountain Doctrin~
xvii
a' How that mode of subsistence itself abides as the four. and 434 sixteen exalted bodies and so forth (407.6/222b.2) b' How that mode of subsistence itself abides pervading all as a self consisting of the five ex·alted bodies and five pristine wisdoms (412.1/225a.4) 441 c' How that mode of subsistence itself abides as the nirva~a suchness devoid of positions (412.2/225a.6) 441 d' How that mode of subsistence itself also abides as the uncompounded four and sixteen joys (412.6/225b.3) 441 e' How that mode of subsistence itself also abides as sixteen divisions of exalted body (413.3/226a.1) 442 f' How that mode of subsistence itself also abides as the four liberations, the four yogas, and so forth (413.5/226a.5) 442 g' How that mode of subsistence itself also abides as the variants that are the four exalted bodies such as omniscience 442 and as the four exalted knowledges (414.2/226b.3) h' How that mode of subsistence itself also abides as the four manifest enlightenments and as the four, perceiving all meanings and so forth (414.6/227a.2) 443 i' How all rh:ose abide in the four channel-centers of the body {17} (415.2/227a.6) 443 1" How those themselves abide as inexpressible vowels, 443 consonants, and so forth (415.2/227a.6) 2" How those themselves also abide as four exalted bodies of the immutable thoroughly established nature (415.31227a. 7) 443 3" How those themselves also abide as four alternative stares, ultimate states (415.4/227b.l) 444 4" How those themselves also abide as four vajras of ultimate other-emptiness, the basis of emptiness (415 .4/227b.1) 444 5" How those themselves also abide as eva7!1 maya and four mothers of the body of attributes (415.4/227b.2) 444 6" How those themselves also abide as four periods of the central [channel), the alternative periods devoid of example (415.5/227b.3) 444 7" How those themselves also abide as four natural immutable joys, alternative joys (415.6/227b.4) 444 8" How those themselves also abide as the four truths of the body of amibutes, alternative four truths (415.7/227b.5) 444
xviii
Derailed Outline of the Mountain
Doctrin~
9" How those themselves also abide as four principles of the matrix-of-one-gone-to-bliss, the mode of subsistence (415.7/227b.6) 444 10" How those themselves also abide as the fourthusness's !-identification, sound-verbalization, and so forth (416.1/227b.7) 444 11" How those themselves also abide as four noumenal groups, alternative groups (416.2/227b.7) 444 12" How those themselves also abide as natural fundamental moon, sun, di.hu, and so forth (416.2/228a.1)445 13" How those themselves also abide as sixteen flows and so forth without the flaws of a combination of contradictions, alternative flow (416.3/228a.2) 445 14" How those themselves also abide as four day-divisions of narural clear light, alternative day-divisions (416.3/228a.2) 445 15" How those themselves also abide as four natural innate behaviors, alternative behaviors (416.4/228a.4) 445 16" How those themselves also abide as harmonies with enlightenment which are ultimate true cessations (416.5/228a.4) 445 17" Upon summarizing the meaning, giving advice on the need to know the divisions of the two truths with regard to all of them (416.6/228a.6) 445 j' How through stopping the continuum of breath in the four channel-centers those are attained (416. 7/228b.l) 446 3' Summation (417.6/229a.l) 446 (f)'lndicating the difference between being obscured and not being obscured about the five noumenal bodies and six noumenallineages (418.2/229a.5) 447 (2) Describing the excellence of pristine wisdom {3} (418.6/229b.3) 447 (a) Brief indication of self-arisen and other-arisen pristine wisdoms (418.6/229b.3) 447 (b) Extensive explanations upon individually distinguishing selfarisen and other-arisen pristine wisdoms {2} (418.7/229b.5) 448 1' Explaining ocher-arisen pristine wisdoms as well as their causes (418.7/229b.5) 448 2' Explaining self-arisen pristine wisdom-causeless and conditionless {7} (420.2/230a.5) 450 a' How alternative aggregates, aggregates narurally passed beyond the world, abide as five pristine wisdoms (420.2/230b.1) 450
Detailed Outline of the Mountain Doctrin~
b' How alternative forms, great forms and so forth, abide as conquerors (421.3/231a.4) c' How alternative constituents, noumenal fundamental constituents, abide as female ones-gone-to-bliss (422.1/231b.4) d' How the Expression ofMafzjushri's Ultimate Names extensively indicates the five self-arisen pristine wisdoms (422.1/231b.5) e' How the five letters of great emptiness also clearly indicate the five self-arisen pristine wisdoms (422.3/231b.7) f' Indicating that the six immutable empty drops also are undifferentiable from those (423.2/232b.1) g' How those themselves also abide in m3..1)4ala wheels and so forth (423.5/232b.5) (c) How their features accord with scripture {4} (424.1/233a.1) 1' Indicating that, as is the case with buddha, it is necessary to know the divisions of the two truths also with respect to pristine wisdoms (424.11233a.1) 2' Indicating that those pristine wisdoms included within the two truths are equivalent to the two thoroughly established natures (425.11233b.4) 3' How those pristine wisdoms themselves also abide as the meaning of thusness and correct pristine wisdom (425.3/233b.6) 4' Indicating that therefore buddha is endowed with nine or fourteen pristine wisdoms (425.5/234a.2) (3) Describing the excellence of qualities {5} (426.1/234a.7) (a) Actual explanation condensing buddha-qualities into the two truths {2} (426.1/234a.7) 1' Qualities of the ultimate body of attributes (426.11234a. 7) 2' Qualities of conventional form bodies (428.11235b.2) (b) Expansive indication of the import through objections and answers {5} (431.1/237b.2) 1' Explaining the import of the inconceivability of buddha and the import of the absence of assertion (431.1/237b.2) 2' Abandoning the assertion that in the mode of subsistence there are no phenomena of inclusionary elimination (434.6/239b.6) 3' .Indicating that the great nirva~a is the meaning of the undifferentiability of cyclic existence and nirva~a (435.3/240a.4)
xix
451
452
452
452 454 454 455
455
456
456 456 457 457 457 459 465 465
470
470
XX
Detailed Oudine of the Mountain Doctrine
4' Indicating that [the undifferentiabiliry of cyclic existence and nirva~a] is the meaning of a third category without the flaws of a combination of contradictions (436.7/241a.4) 472 5' Explanation that if such is known, it is a sign of perceiving the great thought of conqueror-children (439.1/242b.2) 475 (c) Indicating the sources and qualities of the three exalted bodies renowned in common in the great vehicle (439.2/242b.4) 475 (d) Indicating also other wonderful features of qualities (441.5/244a.5) 477 (e) Indicating that all those are inconceivable and amazing (446.7/247b.1) 483 (4) Describing the excellence of very amazing exalted activities (3} (448.2/248a.4) 484 (a) Brief indication of exalted activities and their source (448.2/248a.4) 484 (b) Extensive explanation together with examples (449.6/249a.2) 486 (c) Intensive explanation at length through a great many examples (453.3/251a.4) 492 (5) Indicating the features of pure lands and scenes of discourse [of siitras and tantras] (460.7/255b.6) 511 (6) Extensive indication also of other features (16} (461.4/256a.4) 512 (a) Having dispelled an objection with regard to the undifferentiable entity of basis and fruit, indicating how the two exalted bodies are attained (461.4/256a.4) 512 (b) Brief indication of how defilements are purified and how to progress on the grounds and paths (462.3/256b.4) 513 (c) Indicating that to progress on the grounds and paths it is uecessary to stop the continuum of breath (464.4/258a.2) 515 (d) How through stopping the continuum of breath t~e final 519 profound transformation is attained (466.4/259a.5) (e) Indicating that when final profound transformation is attained, the defilements, the objects to be purified, are extinguished but the matrix, the basis of purification, is not 521 extinguished (468.7/260b.6) (f) Indicating that from among examples for extinguishment and non-extinguishment space is supreme (470.4/261 b.6) 523 (g) Indicating that through having established that the basis of purification is not extinguished, assertions that the continuum of pristine wisdom is severed and so forth are also refuted (470.6/262a.1) 523 (h) Indicating that these mistaken appearances do not appear to a pristine wisdom in one for whom mistake has been extinguished (470.7/262a.3) 523
Derailed Outline of the Mountain
Doctrin~
(i) Indicating that a view of nihilism is also nor incurred merely through this (non-appearance of mistaken appearances ro pristine wisdom] (474.3/263b.7) (j) Indicating that it is not contradictory for mistaken appearances not to appear to what has extinguished mistake but to appear to what has not extinguished mistake (474.4/264a.2) (k) Indicating chat what appears co pristine wisdom does not._ appear to consciousness and what appears to consciousness does not appear to pristine wisdom (474.5 /264a.4) (I) If such pristine wisdom perceived these three realms which do nor exist in fact, it would very absurdly follow that it does nor perceive the noumenon which abides in fact (476.1/265a.2) (m) If these three realms which have nor passed beyond consciousness did appear to such pristine wisdom, it would very absurdly follow that pristine wisdom would not have passed beyond consciousness (476.7/265b.l) (n) If these unreal three realms did appear ro such pristine wisdom, ir would very absurdly follow that it would nor be a pristine wisdom perceiving the real (477.6/266a.l) (o) If sufferings and their origins did appear ro such pristine wisdom, it would very absurdly follow that the seeds of cyclic existence and dualistic appearance would not have been stopped (478.4/266b.I) (p) With regard to these, clearing away wrong conceptions in which the flawless is seen as flawed {13} (479.2/266b.6) I' Staring a wrong conception that this contradicts scripture (479.2/266b.6) 2' Establishing well through scripture itself that there is no contradiction (479.2/267a.l) 3' How chose [scriptures] also illuminate the thought of the statement that non-seeing is seeing (480.1/267b.l) 4' Indicating also rhar rhe modes of appearance of those having and nor having special insight are nor rhe same (481.2/268a.4) 5' How there is harm by absurd consequences if those phenomena must appear co exalted knowledge (481.4/268a.7) 6' Indicating rhe basis of mistaking char rhe noumenon does not appear to pristine wisdom and so forth (481.6/2_68b.2) 7' How other wrong conceptions are also cleared away through indicating what abides in fact (482.3/268b.7) 8' Clearing away wrong conceptions mistaking char scripture harms (these positions] although not harming rhem (482.7/269b.2)
xxi
526
527
527
528
529
530
531 532 532 532 533
534 534 535 535
536
Detailed Outline of the Mountain Doctrinl!
xxii
9' Therefore, the very absurd consequence if [phenomena] appear co a buddha in the way they appear co sentient beings (483.41269b.6) 10' Therefore, ic is not established chat these three realms of karmic appearances are even mere appearances in the mode of subsistence (483.7/270a.3) 11' Indicating chat it is nor contradictory chat although [these three realms of karmic appearances] do not appear in the mode of subsistence, they appear in che mode of mistake (484.21270a.6) 12' Indicating that whatever appear co a knowing consciousness of medicative equipoise are ultimates (484.5/270b.2) 13' Indicating chat an occasion of non-equipoise does not occur in a buddha (484.7/270b.5) c. Obeisance and summary [of the section on the fruit] (485.5/271a.4) CONCLUSION
C. Summarizing exhortation (488.5/272b.6) III. Dedication of the virtue of the exposition (491.11274a.6)
536
537
537
538 538 539 543 545 547
Technical Notes It is important to recognize that: The transliteration of Tibetan follows the system formulated by Turrell Wylie,' except that here no letters are capitalized. Also used here is a system of "essay phonetics," developed to reflect the pronunciation of words in the central dialect. A macron over a letter indicates that its sound is high in tone. The system is used consistently, with the result that a few well-known names are rendered in a different way: for example, "Lhasa" is rendered as "Hla-sa," since the letter "h" is pronounced before the letter "1." In the conversion table below, the Wylie transliteration form of Tibetan letters is on the left of each column and the Hopkins "essay phonetics" form on the right. ka = ga ca = j ta = aa pa = ba tsa = d.z.a z.ha =sha ra = ra ha= ha
kha = ka cha = cha tha = ta pha = pa tsha = tsa za =sa Ia = Ia a=a
ga = ga ja = ja da = da ba = ba dza = dza 'a=a sha = sha
nga = nga or flga* nya = nya or fiya na = na or fia rna= maorma wa=wa ya=ya sa= sa
*Nasals (nga, nya, na, ma) in the root position take on a high tone only when affected by a prefixed or superscribed letter. The table of contents that is found in volume e of Dol-bo-ba's Collected Works separate from and just before the Mountain Doctrine is embedded in the translation in boxes in order not to interfere with the run of the text; it is given in its entirety beginning on page vii; the numbers in braces indicate the number of subdivisions, and the numbers in parentheses indicate locations in the Gangtok and 'Dzam thang editions respectively; for the Tibetan of the entire outline, see 733ff. Footnotes are marked "a, b, c... "; backnotes are marked ."1, 2, 3 .... " References to texts and translations as well as the Sanskrit of quotations are mostly given in the backnotes, whereas other information pertinent to the reading of the material at hand is given in the footnotes. In the footnotes and endnotes references to the Gangtok edition of the Tibetan text of the Mountain Doctrine use the added page numbers, xxiii
xxiv
Introduction
rather than the folio numbers, and thus lack "a" or "b," whereas references to the 'Dzam thang edition use the folio numbers and thus contain either "a" or "b." Often, only one edition is cited. Full bibliographical references are given in the footnotes and backnotes at first citation. For translations and editions of texts, see the Bibliography. I have translated the term drang don (neyiirtha) sometimes as "interpretable meaning" and other times as "requiring interpretation," or a variant thereof. There is no significance to the multiple translations other than variety and clarity. The names of Indian Buddhist schools of thought are translated into English in an effort to increase accessibility for non-specialists. Contrary to my usual custom the initial letters of names of deities and so forth are not capitalized since these terms often refer to principles. For the names of Indian scholars and systems used in the body of the text, ch, sh, and fh are used instead of the more usual c, s, and ! for the sake of easy pronunciation by non-specialists; however, cch is used for cch, not chchh. In parentheses the usual transliteration system for Sanskrit is used.
Introduction Dol-bo-ba Shay-rap-gyel-tsen,• author of the Mountain Doctrine, Ocean of Definitive Meaning: Final Unique Quintessential !mtructiom,b was one of the most influential figures of fourteenth-century Tibet, a dynamic period of doctrinal formulation. As Cyrus Stearns says in his excellent biography:~ Without question, the teachings and writing of Dol po pa, who was also known as "The Buddha from Dol po" (Dol po sangs rgyas), and "The Omniscient One from Dol po who Embodies the Buddhas of the Three Times" (Dus gsum sangs rgyas kun mkhyen dol po pa), contain the most controversial and stunning ideas ever presented by a great Tibetan Buddhist master. The controversies which stemmed from his teachings are still very much alive today among Tibetan Buddhists, more than 600 years after Dol po pa's death. His works were monumental and seminal in that they present a penetrating and controversial re-formulation of doctrines on emptiness and buddhanature influential through to the present day. Dol-bo-ba Shay-rap-gyel-tsen was born in the Dol-bo area of presentday Nepal in 1292 in a family practicing tantric rites of the Nying-ma order:' It is reported that after receiving tantric initiation at the age of five, he had a vision of Red Maiijushri, and subsequently his intelligence burgeoned. At twelve he was ordained and at seventeen fled, against his parents' wishes, to study with Gyi-aon Jam-yang-drak-ba-gyel-tsen' in Mustang, where in a month he learned the doctrinal vocabularyd of the (1) pathstructure studies associated with the perfection of wisdom teachings,
dol po pa sh~s rab rgyal mtshan, 1292-1361. ri chos ng~s don rgya mtsho zhes bya ba mthar thug thun mong ma yin pa 'i man ngag; for editions used see the footnote on 40. For extended discussion of how Dol-bo-ba's work relates to Dzong-ka-6a's Th~ Essmce ofE/oqumc~. see my: R4kctiom on R~ality: Th~ Thr~~ Natures and Non-Natum in th~ Mind-Only School {Berkeley: University of California Press, 2002), Part Four Othu-Emptiness, S~lf-Emptinm: Dlil-bo-ba and Dzong-ka-ba (Ithaca, N.Y.: Snow Lion, forthcoming) Emptinm in th~ Mind-Only Schoo/ of Buddhism (Berkeley: University of California Press, 1999), 47-55 {see also index entries under Shay-rap-gyel-tsen) Absorption in No External World: 170 lss~s in Mind-Only Buddhism (Ithaca, N.Y.: Snow Lion, 2005). Issues #63-65. skyi ston Jam dbyangs grags pa rgya/ mtshan. chos skad.
2
Introduction
(2) epistemology and logic,' and (3) phenomenology." His new teacher was called to Sa-gya, then the greatest learning center in Tibet, and two years later Dol-bo-ba joined him, where he continued studies on the three abovementioned topics, as well as Shantideva's Engaging in the Bodhisattva Deedr~-simultaneously mastering them in a year and a half. From this master he also received teachings on the Kiilachakra Tantra and related siitras and commentaries that shaped his practice and outlook. After receiving many other teachings, when he was twenty-one, his parents, "who had now forgiven him for ·running away,"' made an offering for his own first teaching-this being on the perfection of wisdom, epistemology and logic, phenomenology, and discipline. "His teachings were received with unprecedented acclaim, although some criticized him for teaching too many texts at once."" At the age of twenty-two, while making a tour of western and central Tibet to learn at other institutions, he first came to be called "Omniscient,"< an epithet that even his opponents still use. As Stearns says about his extremely broad learning and about the importance of Gyiaon Jam-yallg-drak-ba-gyel-tsen to him: 7 Up until the age of twenty-nine (1321) he had studied with more than thirty teachers, the most important of whom, Skyi ston 'Jam dbyangs Grags pa rgyal mtshan, had bestowed upon him some seventy initiations and teachings. At twenty-nine in 1321, however, he was completely humbled when he visited the monastery of Jo-nang,d located 160 km northwest of the Dra-shihliin-bo monastery of Shi-ga-azay, and saw "that every man and woman who was seriously practicing meditation had realized the nature of reality through meditation."8 In 1322 he returned to Jo-nang, where he received in-depth instruction on the Kalachakra Tantra and entered into retreat. During a second retreat for one year (or rwo or three, depending on the account), he realized the first four branches of the six-branched yoga of the Kal.achakra systemindividual withdrawal, concentration, stopping-vitality, retention, subsequent mindfulness, and meditative stabilization. Stearns says (brackets mine): 9 On the basis of boili pratyiihara [withdrawal] and dhyana [concentration], he beheld immeasurable figures of the Buddhas and pure
b
tshad rna, pramii.7Ja. chos mngon pa, abhidharma. kun mkhyen. The monastery was founded by Tuk-jay-dzon-dru (thugs rje bruon
grus. 1242/3-1313).
Introduction
3
lands. On the basis of prii.T}iiyii.ma [stopping-vitality] and dharar;ut [retention], exceptional experience and realization was born due to the blazing of blissful warmth. During this retreat Dol-bo-ba realized the view of "other-emptiness" but did not speak about it for several years. In 1326 he was installed as the head of the Jo-nang Monastery and in 1327 began work on a gigantic monument-the Glorious Sttipa of the Con~tellations"-which was completed in 1333, restored by Taranatha in 1621, and refurbished in 1990. Either during or after the building of the sttipa, for the first time he taught that conventional phenomena a;e selfempty, in the sense that they lack any self-nature, whereas the ultimate is other-empty, in the sense that it is empty of the conventional but has its own self-nature. This latter realization Dol-bo-ba himself stated to be previously Ufl:known in Tibet and spoke of it this way:'" I bow in homage to the gurus, buddhas and kalkis by whose kindness the essential points which are difficult for even the exalted ones to realize are precisely realized, and to their great stUpa. During this period Dol-bo-ba wrote and taught a great deal, while also working on the stUpa. His monumental Mountain Doctrine, Ocean of Definitive Meaning: Final Unique Quintessential Instructions "was completed well before the final consecration of the stupa on October 30, 1333."" His view of "other-emptiness" is based on profound understanding of three Indian expositions of tantras, the "th,ree cycles of bodhisattva commentaries":b 1.
Kalki Pl.u?-9arika's< Great Commentary on the "Kalachakra Tantra':· Stainless Lightd
2. Vajragarbha's• Extensive Commentary on the "Condensed Meaning of the Hevajra Tantra"f
dpal /dan rgyu skar gyi mchod rten. sems 'gr~t skor gsum. rigs /dan pad ma dkar po. Dol-bo-ba also refers to him as spyan ras gzigs dbang phyug (Avalokiteshvara) or Jig rten dbang phyug (Lokeshvara). d bsdus pa 'i rgyud kyi rgyal po dus kyi 'khor lo 'i 'gr~l bshad rtsa ba 'i rgyud kyi rjes su Jug pa stong phrag bcu gnyis pa dri ma med pa 'i 'od ces bya ba, vimalaprabhaniimamulatantrimusilril}i· dvada.Sasahasrikalaghukiilacakratantrariijaf"ika; P2064, vol. 46. • rdo rj~ snyi~g po. ky~'i rdo rj~ bsdus pa'i dongyi rgya ch~r 'gr~l pa, hwajrapi7Jt/izrthafika; P2310, vol. 53.
4
Introduction
3. Vajrapa!].i's• Meaning Commentary on the "Chakril.rar?Jvara Tantra. "b The latter two commentaries are said to have been composed using the rubric, or grid, of the Kalachakra Tantra, and thus all three are Kalachakra related. Dol-bo-ba speaks of these three as the quintessential instructions of tenth-ground· bodhisattvas. He also draws on a vast array of sutras, tantras, and Indi~n treatises. Despite having relied on this plethora of Indian sources, the Mountain Doctrine was received with amazement and shock. However, Dol-bo-ba also was highly lauded and received great offerings from exalted religious figures of the day, among whom he indeed was one of the greatest. He gave teachings sometimes to thousands of persons and at other times to· the luminaries of his period. He was invited, along with Bu-aon Rin-chen-dcup<::-another great master of Kalachakra-to China by the Yi.ian dynasty (Mongolian) Emperor Toghon Temi.ir. Neither of them went, and to avoid the emperor's displeasure Dol-bo-ba "stayed in different isolated areas for four years."u Concerned about the damage to religious centers and so forth that ensued from a protracted political power struggle, Dol-bo-ba decided "to travel to Lhasa and make prayers to the Jo bo image there, which he felt to be the same as the Buddha himself." 13 Dol po pa had become increasingly disturbed by the extensive damage to the Buddhist communities, temples, and shrines in Tibet due to the great political turmoil that had swept through the land during the protracted power struggle between the Sa skya pa in Gtsang (the western province of Tibet] and the newly arisen Phag mo gru in Dbus [Central Tibet].'~ Thus, in 1358, at the age of sixty-six, he departed from Jo-nang. Along the way, he gave teachings to the Fifteenth Patriarch of Sa-gya, $o-nam-gyeltsen,d who requested that he compose The Great Calculation of the Doctrine, Which Has the Significance of a Fourth Council: along with an autocommentary. Dol-bo-ba audaciously'~ titled his work this way because he considered the doctrine of other-emptiness and its implications for the buddha-nature to be like an addition to the famous three councils in India. phyag na rtkJ rje. mngon par brjod pa 'bum pa las phyung ba nyung ngu'i rgyud kyi bsdus pa'i tkJn rnam par bshad pa, lakfilbhidhan~duddhrtalaghutantrapi1Jtfarthavivara1Ja; P2117, vol. 48. < bu ston rin chmgrub, 1290-1364. bsod nams rgyal mtshan. bka' bsdu bzhi pa'i don bstan rtsis chm po.
Introduction
5
He also gave lectures "that were often so large that people at the edges could not hear the teaching, so it had to ·be relayed through an interpreter,"16 that is, someone repeating what he said. In the Hla-sa area: he·:was thronged with teachers and others requesting teachings, to the point where "There were so many people listening to the teachings that doors were broken and stairways collapsed." 17 After six months, when leaving Hla-sa to return to Jo-nang, he was thronged by believers, and, again, along the way he taught huge crowds and received the praise of monastic leaders. When he stopped in Sha-lu• to debate with Bu-aon, the latter sought to avoid confrontation, but when Dolbo-ba nevertheless made "the opening exclamation for debate (thai skad), the force ... produced a crack in the wall ofBu-ston's residence." 1" In the eleventh month of the mouse year (the end of 1360), Dol-bo-ba gave a teaching on the Mountain Doctrine and the next day passed away in deep meditation. When the corpse was offered into the fire, the smoke rose up only about the length of a spear, then went to the stitpa like a streaking arrow, circled it many times, and finally disappeared to the west. 1? After the crematorium was opened, many clear, crystal-like formations appeared among the ashes, and "ashes from the cremation were gathered and put along with other relics into an image of Dol po pa that was in the great stitpa he had built." 20
The Title The Mountain Doctrine, Ocean ofDefinitive Meaning: Final Unique Quintessential lnstructions,b a long text of247 folios, is a sustained argument about the buddha-nature, also called the matrix-of-one-gone-thus< and matrix-ofone-gone-to-bliss,d replete with citations of siitras, tantras, and Indian treatises and interspersed with objections and answers. It thereby follows the format, inherited from India, of a presentation by way of both reasoning and scripture--the scriptural citations being so rich that the book can also be considered an inspiring anthology, a veritable treasure-trove of literature about the matrix-of-one-gone-thus. In the dedication of virtue at the end of the \:look, Dol-bo-Sa Shay-rapgyel-tsen explains the meaning of his title:
d
zha lu. ri chos nges don rg;ya mtsho zhes bya ba mthar thug thun mong ma yin pa 'i man ngag. de bzhin gshegs pa'i snying po, tathiigatagarbha. bde bar gzhegs pa 'i mying po, sugatagarbha.
Introduction
6
This final definitive meaning thus of all the excellent profound scriptures of the conquerorRealized through the kindness of foremost ven~rable lamas from being "illuminated By profound inst~uctional counsel from the mouths of conquerorchildren such as the protectors of the three lineages and so forthIs the mountain doctrine of profound yogic practitioners in isolated mountain retreats, Containing the entirety of the rivers of definitive meaning Of all the elevated pure siitras, tantras, and treatises, and hence is an ocean ofdefinitive meaning, Teaching the unique finality of the spectrum of basis, paths, and fruit And also the spectrum of view, meditation, and behavior, and hence it is concordant in name and meaning. Since it comments on profound thought, it is a commentary on the conqueror's thought, And since it comments on all.vajra words, it unravels-the knots of vajra words, And since it clearly teaches the profound noumenon, it is a lamp to the matrix-of-one-gone-to-bliss, And since it contains all profound scriptures, reasonings, and quintessential instructions, it is also a supre.me wish-granting jewel. His text is aimed at presenting not what is tentative, provisional, and requiring interpretation in the Indian source texts but the definitive meaning of ultimate reality itself, so profound and difficult to realize that it is a doctrine practiced in mountain retreats by yogis. Containing a plethora of citations from Indian siitras and tantras as well as expositions of them and laden with inspiring lists of synonyms of the ultimate, it is like a great ocean into which all rivers of doctrine have flowed. Endowed with the quintessential instructions especially of the three bodhisattva commentaries by Kalki PuiJ.9-arika, Vajragarbha, and VajrapaiJ.i, it offers unique final presentations of the spectrums of Buddhist doctrine. Dol-bo-ba developed a new doctrinal language through an amalgamation of the classical texts of the mind-only and middle way systems into a great middle way; intertwining the particular tantric vocabulary of the Kalachakra system. As he says: 2' dbu ma r:hm po.
Introduction
7
Tantras should be understood ·by means of other tantras. Sutras should be understood by means of other sittras. Sutras should also be understood by means of the tantras. Tantras should also be understood by means of the sutras.
Both should be understood by means of both. This all-encompassing approach, simultaneously drawing on siitras and tantras, puts topics-rather than just the differentiation of systems-to the forefront in a search for meaning. In presentations that are usually considered the classical texts of separate systems, he sees in each of those texts multiple systems crowned by the great middle way. For instance, he considers separate passages of the Sutra Unraveling the Thought, considered by many to be just mind-only, to present the views of mind-only and the great middle way, the latter being ultimate mind-only,' also called .supramundane mind-onlY' and final mind-only,< which is beyond consciousness.d Also, in certain Indian treatises usually taken to be strictly mind-only he finds passages teaching conventional mind-only and others teaching the great middle
way. Still, Dol-bo-ba's presentation is by no means a collage drawing a little from here and a little from there and disregarding the rest. Rather, he has a comprehensive overarching perspective born from careful analysis, like other great synthesizers of his period. For him, others had just not seen what the texts themselves were saying, and instead read into classical texts the views of single systems. Since he draws from a great variety of siitras, tantras,.and treatises, Dol-bo-ba's perspective is syncretic, but it is perhaps synthetic only in the sense that he found within these an exposition of a view beyond what had become the traditional schools. It was not a mere putting together of pieces from here and there. He also criticized the then (and still) popular notion that recognition of conceptions themselves as the body of attributes• of a buddha ·:would alone bring about enlightenment,"r without requiring abandonment of any misconceptions.g Thus he was bucking two popular trends-(1) separation of
b
don dam p''a'i sems tsam. Jig run las 'das pa'i sems tsam: ibid., 213.6. mthar thug gi sems tsam. rnam sh~s las 'das pa: ibid., 213.2. chos sku, dharmakiiya. For a clear and concise exposition of chis position, see Stearns, Th~ Buddha from Dol po,
151-156; also 171-174. For an excellent study of doctrines of enlightenm,enc through seeing basic mind, see David Jackson, Enlightmm~nt by a Single Meam (Vienna: Verlag der Osterreichischen
g
8
Introduction
the classical texts of the great vehicle into isolated systems and separation of siitra and tantra into isolated camps and (2) ~eduction of the final path to self-recognition of basic mind. Breaking boundaries between set systems, his grand, over-arching, iconoclastic perspective shocked Tibetan scholars from his own day to the present. The Sa-gya scholar Ren-da-wa Shon-nu-Iodro•--over three readings-first found it unappealing, then appealing, and then unappealing. Ren-da-wa' s student, Dzong-ka-bab found it so provocative that he took Dol-bo-ba's views as his chief opponent in his works on the view of emptiness.
Dijl-bo-ba sView ofReality Basis and Fruit Undifferentiable The Ocean of Definitive Meaning is divided into three sections of roughly equal length-basis, path, and fruit-preceded by a brief overview and followed by a short summary. The basis is the ground on which the spiritual path acts to rid it of peripheral obstructions, thereby yielding the fruit of practice. The basis is the matrix-of-one-gone-thus, which itself is the thoroughly established nature, the uncontaminated· primordial wisdom empty of all compounded phenomena-permanent, stable, eternal, everlasting. Not compounded by causes and conditions, the matrix-of-one-gone-thus is intrinsically endowed with ultimate buddha qualities of body, speech, and mind such as the ten powers; it is not something that did not exist before and is newly produced; it is self-arisen. From this point of view, Dol-bo-ba emphasizes that the basis (the actual way things are even in an ordinary state) and the fruit (as manifested in buddhahood) are undifferentiable (89, 93, 94, and so forth). At the beginning of the Mountain Doctrine he inspiringly speaks of the matrix-of-onegone-thus as the basic reality and pristine wisdom (61), and although ultimate buddha qualities of body, speech, and mind pre-exist in the matrix-ofone-gone-thus (100), effort at the spiritual path is nevertheless required because· there are two types of effects, separative< and producedd-separative effects being already existent factors that need only to be separated from
Akademie der Wissenschaften, 1994). red mda' bagzhon nu blo gros, 1349-1412. b tsong kha pablo bzanggrags pa. 1357-1419. bra[ ba'i 'bras bu. For these two, see also Cyrus R Stearns, The Buddha ftom Dol po: A Study ofthe Lifo and Thought of the Tibetan Master Dolpopa Sherab Gyaltsen (Albany, N.Y.: State University of New York Press, 1999), 84. d bskyed pa'i 'bras bu.
Introduction
9
defilement and do not require production, whereas produced effects have to be generated through practice. Dol~6o~6a makes the distinction that while a person is still a sentient being, the basis is obstructed by defilements, and when a person has become a buddha, the basis has separated from defile~ ments (148). Thus, a process of purification must take place before buddhahood can be attained. Although sentient beings already. possess ,ultimate buddha-qualities, Dol~bo-ba avoids having to hold that ordinary' sentient beings are already buddhas by making distinctions between ultimate and conventional qualities and between ultimate buddha and conventional buddha. Noumenal ultimate buddha and buddha-qualities are already integrally present in the noumenon, .whereas conventional buddha and conventional ·buddha~ qualities must be attained (99, 119). Through an elaborate, reasoned argu~ ment he directly addresses the issue of whether endowment with ultimate buddha-qualities would absurdly make ordinary sentient beings buddhas, concluding that it does not (185). He does this by pointing out that bud~ dha-qualities have negative and positive aspects, called qualities of abandonment of defilements and qualities of realization.. To show that all beings are primordially endowed with a buddha's body of attributes and yet need to attain their conventional manifestation he uses the vocabulary of: primordial abandonment and primordial realization that are contained within the noumenon abandonment and realization that are attained through practicing spiri~ tual paths that serve as antidotes to defilements. De>l-bo~ba cites an example found in many siitras and treatises that aptly makes the point that the basis and fruit are the same and yet spiritual development is required (50, 185). An unknown treasure (basis) exists un~ der the home of a poor person that must be uncovered (path) through re~ moving obstructive dirt (defilements), yielding the treasure (fruit) that al~ ways was there. Just as the treasure already exists and thus requires no further fashioning, so the matrix~of~one-gone~thus, endowed with ultimate buddha qualities, already dwells within each sentient being and needs only to be freed from defilements. He thereby emphasizes that:
The body of attributes of a buddha pre~exists within sentient beings. There are scriptures, reasonings, and also special quintessential instructions revealing the presence of this internal treasure, the matrix-af-onegone~thus or matrix-of~one-gone-to-bliss. The practice of wisdom, along with its accompanying factors of merit, is required to remove the defilements preventing realization of this resource.
Introduction
10
From this, it can be seen that, even though ultimate buddha marks, beauties, and so forth exist intrinsically in the continuums of all sentient beings, they are obscured by ignorance and thus cannot perform the activities of a buddha, which can be done only when conventional buddha-qualities are attained (185, 199). Thus, ·the undifferentiability of basis and fruit refers to the ultimate body of attributes that exists in all beings whether enlightened or not and does not refer conventional form bodies, which are attained through practice of,the path (512): Objection: If the basis and the fruit are undi.fferentiable, what is the use of the path? Amwer: Here also "undi.fferentiable entity of basis and fruit" is in terms of the ultimate body of attributes and not in terms of conventional form bodies. Also, it is not that the path is not ·-needed because:
the collection of pristine wisdom, which is the non-conceptual wisdom of meditative equipoise, acts to remove the defilements of the primordially abiding body of attributes and the collection of merit, which is endowed with the pristine wisdom of subsequent attainmen~ realizing [phenomena to be] illusion-like, generates communication bodies for the sake of others. On this basis, Dol-bo-ba cogently holds that those who claim that just because ultimate buddha qualities are present in a person, that person must be a buddha, simply do not understand the difference between the presence of ·something and being that thing (188): Therefore, the very many perverse challenges such as, "If buddha exists in sentient beings, all karmas, afflictive emotions, and sufferings would not exist," and so forth, and "Sentient beings would realize all knowables," and so forth are babble by those who do not know the difference between existence [or presence] and being such and such.• This is because existence, [that is, presence] does notestablish being such and such.b If it did, then since explanations exist in humans, are humans explanations? Dol-bo-ba argues (301) that although the ultimate, the body of attributes, is not produced, it is not contradictory for it to be an effect, since its attainment is a separative effect, an ·effect of having ·been separated from
b
yod pa dang yin pa 'i khyad par. yod pas yin par mi 'grub.
Introduction
11
peripheral defilements. The presence of self-arisen pristine wisdom' is not sufficient; other-arisen pristine wisdomb must be produced through practicing the path. He uses the metaphor of the sky to convey the point (300): That which is self-arisen pristine wisdom, ultimate truth, abiding pervasively in all doe~ not differ in anyone as to its natural purity, but through the force of persons there are the differences of purity from adventitious defilements and of impurity due to adventitious defilements, like the fact that the sole sky-which by its own nature does not exist as entities of cloucis and is purified of entities of clouds-is not purified of clouds in some areas and is purified of clouds in other areas. Therefore, it is not contradictory that just as sky that is not purified of clouds does not exist in any area, so sky that is purified of clouds does not exist in any area, but, due to the area, there is impure sky and there is pure sky. Similarly, while the naturally pure, sole, basic element of the ultimate abides together with defilements in sqme persons and abides without defilements in some, it is posited as the basis and the fruit through the force of the presence or the absence of defilements in persons, [but] the entity of the noumenon does not differ. The noumenori is the same, whether realized or not. However, dependent upon realization, beings come to be termed impure, partially pure, and pure.
Two Lineages In order to show how the matrix-of-one-gone-thus yields buddhahood, Dol-bo-ba addresses the topics of its two divisions, called the two causal lineages (55). The first is the noumenal clear light itself, the natural lineage,< and the other consists of the spiritual activities of accumulating wisdom and merit, the developmental lineage.d From those two, respectively, arise the two buddha bodies-the body of attributes and conventional form bodies, the latter consisting of a complete enjoyment body and emanation bodies.
rang byung y~ shes. gzhan byung ~shes. Due to the fact that ~shes (pristine wisdom) is not just self-arisen but also is other-arisen, it is impossible to translate ye sh~s here as "primordial wisdom" because although self-arisen pristine wisdom is primordial, other-arisen pristine wisdom is not. c
d
rang bzhin gnas rigs. rgyas 'gyur gyi rigs.
12
Introduction
Basis
Path
Fruit
narurallineage developmenrallineage
collection of wisdom collection of merir
body of arrribures conventional form bodies
Since endowment with pre-existent ultimate buddha qualities does not eliminate the need for practice of the path, when describing the final Buddha-qualities, he titles the section on the path "Explaining how effects of separation ·and of production are attained through the path." As Taranatha, second only to Dol-bo-ba in importance in Jo-nang, says: 22 Therefore, newly attained effects that are to be produced through cultivating the path are produced effects, due to which they do not truly exist, whereas the primordially abiding buddha is merely separated through cultivating the path from the covering o:ver that buddha, due to which it is called an "effect of separation" and the path also is ,called a "cause of its separation." These [effects of separation] are merely imputed cause and effect, not actual cause and effect. These effects of separation also are not the analytical separations described in Manifest Knowledge, "Separation is a mental extinguishment." Rather, it is an ultimate effect of separation and an ultimate true cessation in accordance with the statement in the Questions ofKing DharaJ!ishvara Sutra, "Since it is primordially extinguished, it is called 'extinguishment."'
In this way, the natural lineage is called a "cause" but does not produce effects, and the body of attributes is .called an "effect" but it is not produced.
Two Emptinesses Since the matrix-of-one-gone-thus, also called the immutable thoroughly established na~ure, is empty of all compounded phenomena but replete with the ultimate phenomena, or attributes, of enlightenment, it is not selfempty. If the matrix-of-one-gone-thus were self-empty, it would not exist at all (213). Rather, the matrix-of-one-gone-thus is empty in the sense of being empty of the other two natures, imputational and other-powered natures-respectively conceptually dependent factors and phenomena produced by causes and conditions. In this way, Dol-6o-6a recognizes two important types of emptinessself-emptiness and other-emptiness. He calls the first "empty-emptiness" and the second "non-empty-emptiness (213, 252, 301). Self-emptiness means ·that an object is empty of its own entity. A table is empty of its own entity; a mind is empty of its own entity, and so forth. The meaning of this is that such phenomena cannot withstand analysis; he says (213) that
Introduction
13
"subjects" that cannot withstand analysis and finally disintegrate are empty of their own entities." Self-empty phenomena do· not appear to wisdom of reality, since they do not exist in the mode of subsistence (57, 209, 221, 225, 248, 252, 323, 326, 328, 331, 388, 404, 414, 425, 465, 527, 535, 537). "Conventional phenomena only provisionally exist in that they exist only for consciousness,b which is necessarily mistaken, and thus what appears to pristine wisdom< does not appear to consciousness and what appears to consciousness does not appear to pristine wisdom (527ff.). Hence, conventional phenomena do not appear to buddhas; even conventional buddha-qualities of body, speech, and mind do not appear to a buddha, being only for the sake of trainees to whom they appear. Nevertheless, buddhas are omniscient, since they implicitly know the phenomena of cyclic existence, for when they explicitly know the ultimate, they implicitly know that these conventional phenomena do not exist (535). As he says (527): These three realms, which are appearances of ignorance, do· not appear to the pristine wisdom of one. awakened from the sleep of ig, norance because these three realms are appearances of consciousness and whatever is consciousness is ignorance. The spheres of wisdom and consciousness are separate. Dol-bo-ba argues that if emptiness were only self-erp.ptiness, then since self-emptiness would be thusness (the ultimate), all phenomena that are selfempty (and thus are self-emptiness) would themselves absurdly be thusness. He rubs in the point by elaborating that all of the following would absurdly be the ultimate (254ff.): those with perverse attachment adventitious things changing into something else and again into something else· non-virtues the two obstructions and minds of awful sins. For Dol-bo-ba, whatever is self-empty is a self-emptiness. He argues against the notion that the emptiness of those ·phenomena is the ultil'nate and that the factor of their appearance is not the ultimate:
b
That is, phenomena. rnamshes. ~sshes.
14
Introduction
by asking (256) whether "the factors of appearance are einpty or not empty," and by citing the statement in Nagarjuna's Essay on the Mind ofEnlightenment that: Conventionalities are described as emptinesses. Just emptinesses are c~:mventionalities. and the statement in the Heart Sittra that "Form is emptiness; emptiness is form." The equation of ordinary forms with self-emptiness requires that they are not the ultimate, and the corresponding equation of the ultimate with other-emptiness requires thitt the matrix-of-one-gone-thus and all the ultimate buddha qualities of body, speech, and mind inhering in it ai:e ultimate and are other-emptiness. He holds that it is an extreme of non-existen~e to claim that ultimate other-emptiness is self-empty (329): Whereas the partless, omnipresent pristine wisdom of the element of attributes always abides pervading all, the extreme of nonexi#;tence is the deprecation that it does not exist and is not established and is empty of its own entity. That which is the middle devoid of those extremes is the basis devoid of all extremes such as existence and non-existence, superimposition, and deprecation, permanence and annihilation, and so forth, due to which it is the final great middle. It is non-material emptiness, emptiness far from an annihilatory emptiness, great emptiness that is the ultimate pristine wisdom of superiors, five immutable great emptinesses, six immutable empty drops, a which is the supreme of all letters, buddha earlier than all buddhas, primordially released one-gone-thus, causeless original buddha, aspectlessness endowed with all aspectsinsuperable and not fit to be abandoned. Not to be deprecated, it is the inconceivable element of attributes beyond phenomena of con'sciousness and not in the sphere of argument; it is to be realized in individual self-cognition by yogis. Consequently, those who come to the conclusion that: The "middle" is solely designated to the mere voidness of all extremes. "Even the middle_is empty of the middle." "Even the ultimate is empty of the ultimate." and so forth do not aq::ord with the thought of the conqueror because, for the character of the emptiness that is the final mode of
Introduction
15
subsistence, the mere emptiness of non-entities is not sufficient. Rather, the emptiness that is the· [ultimate] nature of non-entities [that is, emptiness that is the ultimate nature opposite from nonentities] is required. Also, Vasubandhu's Commentary on the ~'Exten
sive Mother," the. "Twenty-five Thousand Stanza Perfection ofWisdom Sutra," and "Eighteen Thousand Stanza Perfection of Wisdom Sutra" calls the ultimate nature-chat is einpty of adventitious imputational conventionalities and is opposite from conventionalitiesthe nature of non-entities, and 'thereupon says that this is also the perfection of wisdom of the undifferentiable entity of basis and fruit. From this also, it is established that the profound emptiness that is a synonym of the ultimate noumenon is other-emptiness. Dol-bo-ba handles the many statements such as that (363): The element of attributes is empty of the element of attributes. Thusness is empty of thusness. The limit of reality is empty of the limit of reality. The inconceivable basic element is empty of the inconceivable basic element. by holding that they require interpretation, their purpose. being to quiet conceptualiZation of the element of attributes and so forth as this or that. In this way the element of attributes is not empty of the element of attributes. Since meditation on self-emptiness is not sufficient, he must handle the many statements that afflictive emotions are overcome through meditating on self-emptiness, such as (394}:
Objection: Aryadeva's Lamp Compendium for Practice states: All ones-gone-thus possessing an essence of compassionseeing all sentient beings fallen into a whirlpool of suffering, without refuge, and without defender--cause those beings to purify afflictive emotions through thorough knowledge of the nature qf afflictive emotions in a conventional manner, and cause them to be thoroughly set in meditative stabilization having an essence of the mode of reality through having cleansed conventional truth also by means of ultimate truth. and ·so forth. Does this not say that the entities. of afflictive emotions are purified through knowledge itself that they are self-empty? Answer: This is in consideration of temporarily .suppressing or reducing the pointedness of coarse afflictive emotions because even
16
Introduction
this very passage says that, in the'end, the conventional knowledge that afflictive emotions are self-empty must also be purified by nonconceptual pristine wisdom, meditative stabilization actualizing the ultimate. Meditation on self-emptiness brings about a temporary reduction of the coarse level of obstructions, but meditation on other-emptiness is required for eliminating .them entirely. He explains what it means to not be self-empty and to be other-empty. on the basis of which he shows how to interpret scriptures (366): Concerning this-whether form bodies of buddhas come to the world or do not come, whether persons realize it or do not realize it, see it or do not see it-the limit of reality, which has many synonyms such as source of attributes and so forth, has abided thusly without changing, indestructible and not susceptible to being abandoned, without difference earlier and later, always partless, omnipresent, and all-pervasive. That is the meaning of not being empty of its own entity. Concerning the emptiness of other entities, the emptiness of imputational phenomena such as self, sentient being, living being, transmigrating being, nourisher, creature, and so forth and the primordial emptiness even of: other-powered conventional aggregates such as forms and so forth constituents sense-spheres dependently arisen phenomena and sentient beings traveling in the cyclic existences of the five transmigrating beings is the meaning of other-entity emptiness. Similarly, with respect to the statement: Because the element of attributes is void, bodhisatrvas do not apprehend a prior limit.. Because thusness, the limit of reality, and the inconceivable basic element are void, bodhisattvas do not apprehend a prior limit. you should also understand that although it is not void of itself, it is void of others, and through having become mindful again and again of this unique profound essential of quintessential instructions that also explain well the many occasions of
Introduction
non-establishment, purity, intensive purity, thorough purity, ceasedness, cessation, extinction, separation, intensive separation, purity, abandonment, and so forth, you will understand well: the meaning of the emptiness of its own entity and the emptiness of other entities the meaning
17
Introduction
18
Whatsoever [passages] say that the non-self-empty are selfempty are just of interpretable meaning with a thought behind them, as indicated above. By differentiating self-emptiness and other-emptiness one can realize that the scriptures are free of self-contradiction. There are numerous faults if self-emptiness were the only ultimate. For instance, since ultimate reality is c~lled "vajra" (261), then: even squashy, essenceless, pithless, splittable, divisible, burned, and destroyed bad things-dirty substances such as the squishy, the rotten, slime, and so forth-would be the final vajra because of being empty of their own entities. If that is accepted, it would have to be asserted that those would be hard, would be the essence, would not be pithless, and so forth. Using parallel reasoning, Dol-bo-ba asserts that the matrix-of-one-gonet!:tus and all the ultimate buddha qualities of body, speech, and mind inhering in it are indeed hard, the essence, not pithless, and so on. The qualities of other-emptiness, including uncompoundedness and permanence, are true of what is other-empty.
Two Purities This presentation is based on a doctrine of two types of purity-natural primordial purity and purity of adventitious defilements brought about through practice (319). In this way there are naturally primordially pure versions of all phenomena ranging from forms through omniscience. For example, there are naturally primordially pure forms that are beyond the three realms and the three times, and regarding the five aggregates (319) the pure versions are the five deities and the five wisdoms. Dol-bo-ba similarly elaborates on pure versions of the six sense powers, the six constituents, the twelve links of dependent-arising, the four truths, the six perfections, and so forth and concludes that the realms of the pure and the impure are separate: Hence, with .the correct view you should realize that the primordially naturally pure is just pure and also realize that the impure is just impure. Concerning that, the impure are all the forms and so forth included within adventitious defilements. The Hevajra Tantra extensively says: "0 bhagavan, what are the impure?" The bhagavan said,
Introduction
19
"Forms and so forth. Why? Because of being the phenomena• of apprehended-object and apprehending-subject." This clears away the assertion by some that the meaning of bfing pure is to _be empty of its respective entity because althougij. all phenomena of apprehended-obJect and apprehending-subJect, which have a nature of the two obstructions, are empty of their own respective entities, they are not pure. Consequently, with good differentiation to realize being and not being primordially naturally pure, it is necessary to realize the difference between the matrixc.ofone-gone-to-bliss and adventitious defilements, and it is also necessary to realize well their modes of being empty. Though the noumenal versions of the six perfections and so forth abide without difference in buddhas and sentient beings, their attainment or nonattainment is due to having separated or not having separated from adventitious defilements upon having stopped or not having stopped the windsb of the twelve time-cycles (322). The bifurcation of ultimate and conventional factors is clear (375): In this way, the forms and so forth of the ultimate matrix-of-onegone-to-bliss-attained through ceasing the continuum of the forms, and so forth, of adventitious defilements, which .have an essence of impermanence, misery, emptiness, selflessness, impurity, ignorance, and so forth-are other than external and internal conventionalities. They are said to be: essences of vajrasattva and vajrapadma, vajra semen and· particles, vajra moon and sun, vajra knower and known, vajra vowels and consonants, and so forth essences of the syllables eva1'fl, which is the primordially undifferentiable mixture into one taste of the five immutable great emptinesses and the six immutable empty drops ... Those aggregates, constituents, and so forth-primordially devoid of obstruction, undifferentiable, of equal taste, endowed with all noumenal aspects-are other than, supreme to, and transcendent over external and internal conventional aggregates, constituents, and so forth. Other-emptiness means empty of the conventional, which themselves are
b
dngos po, bhii.va. rlung, prii.rja.
20
Introduction
empty of their own entities. However, it seems to me that conventional and noumenal aggregates, for instance, are not totally unrelated in that when the obstructions l:>f afflictive conventionalities are removed, the noumenal versions are revealed (383).• Why the conventional are called "other" can be seen from Dol-bo-ba's description of the difference between defilements and the basis of purification (388): The defilements to be purified and the basis of purification are different, and those also not just different isolatesb since they differ by way of an extremely great number of differences: because there is the difference of fabricated adventitious and natural fundamental and because there is the difference of conventional and ultimate and because there is the difference of phenomenon and noumenon and because there is the difference of extreme and center and because there is the difference of other-arisen and selfarisen and because there is the difference of imputational otherpowered and noumenal thoroughly established and because there is the difference of consciousness and element of attributes and because there is the difference .of mundane and supramundane and because there is the difference of suffering and bliss and because there is the difference of contaminated and uncontaminated and because there is the difference of incomplete and· complete ' qualities of the body of attributes and because there is the difference of destructible and inde-· structible. I am reminded of Plato's image of sunlight shining on objects on a platform in a cave resulting in shadows being cast on the inner w.J.ll. For Plato the light is reality; the objects on the platform are ideal forms: and the shadows are the objects that we perceive, unable to turn toward the light. It seems to me that for Doi-Go-ba both the light and the objects on the platform are reality itself, and the shadows are the objects that we perceive, unable to dis· lodge ourselves from adherence to the self-empty as the ultimate. However, Dol-bo-ba never says that thi: conventionalities we perceive are reflections, or shadows, of the ultimate. b /dog pa; the Gangtok edition (366.2) reads b#og pa.
Introduction
21
Based on the two purities, the otherness of the conventional and the ultimate is pronounced.
Two Truths Self-emptiness is not the ultimate truth, which is of a different order of being. Dol-bo-ba describes self-emptiness as meaning that phenomena that cannot withstand analysis and are subject to disintegration are empty of their own nature. All conventionalities are self-empty, or self-emptinessesthe two terms being used interchangeably-and thus self-emptiness is a conventionality, not the ultimate. The actual ultimate truth is able to bear analysis, is permanent, and is definitive. Thorough-going release is brought about through the wisdom of other-emptiness (394). Dol-bo-ba rejects the notion that the ultimate also could be self-empty, since then the ultimate would not exist at all (213). The mere finding that some phenomena are empty does not make all phenomena, such as the great liberation, also empty of themselves. The great liberation is empty of defects-which are other than itself and do not exist in reality-but it itself is not empty of itself, just as a .house is empty of humans but is not empty of itself. The great liberation does not melt under examination; it can bear analysis. In this sense, other-emptiness, the thoroughly established nature, ultimately exists (219). In Dol-bo-ba's system the ultimate is true ultimately, and conventional truths are true conventionally (342). The body of the basic element of attributes. exists in the dispositional mode of subsistence, but no conventionalities do. "Existing in the dispositional mode of subsistence" isthe meaning of ultimately existing (225). Conversely, since other-powered natures (phenomena produced through the power of o"ther causes and conditions) are not the ultimate nature, they are empty of their own entities; they are selfempty (215); they do ~ot exist in the dispositional mode of subsistence. The ultimate is beyond the temporary nature of other-powered natures, which, like hail-stones, may appear solid but quickly disappear (see the passage from the Angulimala Sutra, 143). For Dol-bo-ba, dependent-arisings are. limited to impermanent phenomena produced from causes and conditions, and, therefore, the ultimate cannot be a dependent-arising (332): Thus, the ultimate truth-knowing itself by itself, devoid of the extremes of existence and non-existence-has a nature that is beyond the phenomena of dependent-arising, does not deteriorate from its own entity, and is not empty of its own entity. Jiianagarbha's Path of Yogic Meditation says, "That which is not dependently produced
22
Introduction
and does not deteriorate from its own entity is called 'the ultimate nature."' This seems to contradict·Nagarjuna's statement that all phenomena are dependent-arisings, but Dol-bo-ba explains that it does not, first by showing that the ultimate is necessarily not impermanent and deceptive and then by indicating that Nagarjuna's reference is to all conventional phenomena, not the noumenon. The mutuality of dependent-arising and emptiness has to be to self-emptiness, not other-emptiness (398). The ultimate is other than lowly conventionalities (389), their otherness eliminating the possibility that the two truths ate undifferentiable. Rather, an ultimate truth is not a conventional truth, and a conventional truth is not an ultimate truth. The two truths are different and are also nQ.t,the same entity (405). Hence, the two truths are neither one nor one enticy. They are different, though not different entities, since that they are different merely means that they are not the same entity. Furthermore, though the two truths are different, their difference is not that conventionalities are appearances and their emptinesses are ultimate truths, since rhe ultimate also appears to pristine wisdom and since conventionalities are self-emptinesses (391). Since the ultimate, although without the phenomena of cyclic existence, is replete with beneficial qualities, it is not a mere absence. In the Ocean of Definitive Meaning, Do~-6o-ba identifies the ultimate nine times• as an affirming negative, something that indicates a positive in place of the negation; for instance (470): Similarly, those who assert that in the mode of subsistence, except for exclusions and non-affirming negatives, there are not at all any inclusions, positives, and affirming negatives are extremely mistaken because I have repeatedly explained and will explain that: Natural exclusion, negation, and abandonment are complete in the mode of subsistence, since all flaws are naturally nonexistent and non-established in the mode of subsistence. Natural realizations ·of the inclusionary, the positive, and affirming negatives are primordially complete [in the mode of subsistence], since all noumenal qualities are naturally complete in their basis. and because the master, the great scholar Jinaputra's commentary on the Praise ofthe Three jewels by the master Maq-che!a also says: See 132, 205, and so fonh as indicated in the index.
Introduction
23
Therefore, the negative term "does not possess" is· an affirming negative because those types of conceptual consdousnesses do not exist [in the mode of subsistence], and it possesses naturally luminous pristine wisdom, devoid of them. The ultimate is a negative in that it excludes conventionalities, but it is not a mere negative, or non-affirming negative, in that it is self-arisen pristine wisdom endowed with buddha~qualities of body, speech, and mind. In this way self-arisen pristine wisdom itself is the ultimate, the noumenon, and hence itself permanent. Dol-bo-ba responds to an objection that all types of wisdom must be impermanent by pointing out that there are two types of wisdom, ultimate and conventional, the former being self-arisen pristine wisdom and the latter being other-arisen pristine wisdom (403):
Objection: Since all whatsoever consciousnesses are compounded, even the perfection of wisdom and knowledge-of-allaspects also are compounded, whereas the noumenon, thusness, and so forth are uncompounded. Hence, those are not fit to be synonyms. Answer: That is not so because it is necessary to know the divisions of the two truths also with regard to wisdom• and pristine wisdom.b Although the wisdom and pristine wisdom included within ~rue paths are compounded conventionalities, the wisdom and pristine wisdom included within true cessations are uncompounded ultimates, and since those and the noumenon and so forth are synonyms, there is no fault. Although all consciousnesses< are compounded, pristine wisdom is not a consciousness, and within pristine wisdoms there are two. types corresponding to the two truths-self-arisen pristine wisdom, which is an ultimate truth, and other-arisen pristine wisdom, which is a conventional truth. The distinction of two truths also allows that there are ultimate ·versions of the complete enjoyment body and emanation body contained in the noumenon (431): About this, if you know the divisions of the two truths also with regard to the complete enjoyment body and emanation body, you
shes rab. yeshes. rnamshes.
24
Introduction
will not be obscured with regard to the subduer's word. Concern'ing this, it is commonly widely renowned that the two aspects of the form body are the conventional complete enjoyment body and conventional emanation body. [However,] the ultimate complete enjoyment body and ultimate. emanation body are complete in the noumenal, thoroughly established thusness. Despite seeming suggestions that .conventional phenomena are only diseased phenomena to be transcended, there are conventional types of four of the five pristine wisdoms of a buddha (456). Conventional form bodies, unlike the ultimate colll.plete enjoyment body and ultimate emanation body, are impermanent (448). Despite the existence of ultimate complete enjoyment and emanation bodies, Dol-bo-ba reserves the term "form body" for conventional complete enjoyment bodies and conventional emanation bodies (433).
Three Wheels of Doctrine. Dol-bo-ba recognizes that the middle wheel of doctrine teaches that even the ultimate does not ultimately exist and that Nagarjuna's Collections of Reasonings present the view that all existents including the ultimate are, in the perspective of their final nature, as unfounded as a sky-flower, the horns of a rabbit, and the child of a barren woman (199). However, he explains away these teachings of the self-emptiness of the ultimate as techniques for developing non-conceptual meditation at a certain level of practice (205). Thus, although self-emptiness does not fulfill the role of the actual ultimate, it has a place in spiritual development as a means to temporarily reduce the force of coarser levels of afflictive emotions. The middle wheel of doctrine requires interpretation both because of its lack of clarity on what does and does not ultimately exist and because it overstates the doctrine of self-emptiness when it extends this to the ultimate by declaring it to be without ultimate existence. The middle wheel's blanket teaching of emptiness does not take into account that the ultimate ultima~ely exists (206), whereas the third wheel dearly differentiates what does and does not ultimately exist, and thus is distinctly superior (202). It dearly teaches an ultimately existent "other-emptiness"-that is, a thoroughly established nature empty of imputational natures and other-powered natures-and hence .the third wheel is definitive, whereas the middle wheel does not clearly teach the actual mode of subsistence of phenomena. The third wh~el teaches directly and clearly, whereas the other two wheels teach obliquely by way of intentional speech (394).
Introduction
25
Great Middle Way Dol-bo-ba focuses on demonstrating that for most of the prominent scriptures of the great vehicle as well as their leading commentators the final object of meditation for purifying obstructions is the matrix-of-one-gone-thus, endowed with ultimate buddha qualities and ultimately existent. He finds teachings compatible with the great middle ~y throughout a host of sutras, citing a wide range of texts:
Angulima/4 Sii.tra All-Secret Tantra Bodhisattva Section Sutra Chapter ofFirm High Resolve Sutra Cloud ofjewels Sutra Compendium ofPrecious Qualities Sutra Condensed Perfection ofWisdom Sutra Descent into Lanka Sutra Entry into Generatingthe Power ofFaith Sutra Excellent Golden Light Sutra Great Cloud Sutra Great Drum Sutra HeartSutra King ofMeditative Stabilizations Sutra Magical Meditative Stabilization Ascertaining Peace Sutra Mahap~rinirvil1!fZ Sutra Matrix-ofOne-Gone- Thus Sutra Meeting ofFather and Son Sutra One Hundred Fifty Modes ofthe Perfection ofWtsdom Perfectiop ofWisdom Siitras
Pile ofjewels Sutra Questions ofKitshyapa Sutra Questions ofRatnachivja Sutra Retention for Entering into the Non-Conceptual Sutra Shrzmalizdevz Sutra Sutra ofLimitless Approaches ofPurification Sutra Sutra ofthe Great Emptiness Sutra on the Heavily Adorned Sutra on the Inconceivable Mysteries ofthe One-Gone-Thus Sutra $et Forth by Ak!hayamati Sutra Set Forth by Vimalak"irti Sutra Teaching Non-Diminishment and Non-Increase Sutra Teaching the Great Compassion ofthe One-Gone-Thus
26
Introduction
Sutra Unraveling the Thought Among these, the most cited are, in order of frequency, the Mahiiparinirvii1Ja Sutra, the. P~fection of Wisdom Siitras, the Descent into Lankii Sutra, the Angulimiila Sutra, the Matrix-of One-Gone- Thus Sutra, the Sutra Unraveling the Thought, the Shrzmiiliidevz Sutra, the Excellent Golden Light Sutra, and the Great Drum Sutra. Dol-bo~ba quotes a plethora of commentarial authors, often using the term "great middle" to emphasize that their final system is that of'the great middle way. He shows that Nagarjuna in his Collections of Praises and so forth asserts such a matrix-of-one-gone-thus (102), and demonstrates the same for Nagarjuna's renowned followers-Aryadeva (106), Bhavaviveka (105), and even Chandrakirti (106). Chandraki:rti is a problem ~ecause he explicitly refutes a matrix-of-one-gone-thus endowed with buddha-qualities in his Supplement to (Niigiirjuna s) "Treatise on the Middle," but Dol-bo-ba explains away those objections as confined to opinions earlier in his life and even cites contrary evidence in the Supplement. He also demonstrates how figures often categorized as proponents of mind-only-Maitreya-(221, 235), Asanga (245), and Vasubandhu (235)-actually are, in their final thought, proponents of the great middle and assert other-emptiness. For instance, he points out that even Asanga's Summary ofthe Great Vehicle speaks of a reality beyond mind (244). His scope is illustrated by a list of the authors and texts of siitra treatises and ·commentaries that he cites:• Aryadeva Establishment ofthe Reasoning and Logic Refitting Mistake Four Hundred Lamp Compendium for Practice Length ofa Forearm Middle Way Conquest over Mistake Asanga Commentary on (Maitreyas) "Sublime Continuum ofthe Great Vehicle" Compendium ofBases Grounds of Yogic Practice Summary ofManifest Knowledge Summary ofthe Great Vehicle Bhavaviveka Lamp for (Niigiirjuna s) "Wisdom" Bodhibhadra
The texts are listed under their respective authors in the index.
Introduction
27
Connected Explanation of{Aryadevas) "Compilation ofthe Essence ofWisdom" Chandrakirti
Clear Lamp Commentary on the Guhyasamaja Clear Wordr Supplement to (Nagarjunas) "Treatise on the Middle" Dharmakirti
Commentary on (Dignagas) "Compilation ofPrime Cognition" Jinaputra
Commentary on (Mat;che!a s) "Praise ofthe Three jewels" Kamalashila
Illumination ofSuchness Illumination ofthe Middle
Jfianachandra Commentary on (Nagamitras) "Door ofEntry to the Three Bodies" J fianagarbha
Path ofYogic Meditation Two Truths Maitreya
Differentiation ofthe Middle and the Extremes Differentiation ofPhenomena and Noumenon Ornament for the Clear Realizations Ornament for the Great Vehicle Sutras Sublime Continuum ofthe Great Vehicle Nagamitra
Door ofEntry to the Three Bodies Nagarjuna
Akutobhaya Essay on the Mind ofEnlightenment Praise ofthe Element ofAttributes Praise ofthe Three Bodies Praise ofthe Ultimate Sixty Stanzas ofReasoning Stages ofMeditation Treatise on the Middle Shantideva
Engaging in the Bodhisattva Deeds Vasubandhu
Commentary on (Maitreyas) "Differentiation of the Middle and the Extremes" Explanation of(Maitreyas) "Ornament for the Great Vehicle Sutras"
28
Introduction
commentaries on the Perfection ofWisdom Sutras
Principles ofExplanation The Thirty Vimalamitra
Commentary on the Seven Hundred Stanza Perfection of Wisdom Sutra• Dol-bo-ba similarly cites a vast array of tantras, including:
All-Secret Tantra BriefExplication ofInitiations Compendium ofPrinciples ofAll Ones-Gone-Thus Establishment ofthe Supreme Immutable Pristine Wisdom Expression ofManjushri's Ultimate Names Glorious Drop ofPristine ·Wisdom Tantra GloriouS Secret Moon Drop Tantra Glorious Thorough Union Tantra Great Seal Drop Tantra Guhyasamitja Tantra Hevajra Tantra Higher than High Exposition Tantra Kitlachakra Tantra · Lady Sky- Traveler Vajra Tent Tantra Ocean ofSky-Travelers Tantra Ornament ofthe Vajra-Matrix Tantra Revelation ofthe Thought Tantra Sarrzvarodaya Tantra Supplement to the Thorough Union Tantra Tantra ofNon-Pollution Tantra ofthe Supreme Original Buddha Thorough Purification ofAll Bad Transmigrations Tantra Vajra Garland Tantra Vajrashekara Tantra Among these, the most cited are, in order of frequency, the !dr.lachakra Tantra, the Hevajra Tantra, the Expression ofManjushri's Ultimate Names, the Vajra Garland Tantra, and the Guhyasamiija Tantra. In the sphere of commentaries on tantra Dol-bo-ba relies heavily, as mentioned above (3), on Kalki PuiJ.4arika's Glorious Stainless Light, Vajrapli.IJ.i's Meaning Commentary on the "Chakrasarrzvara Tantra," and Dol-6o-6a also approvingly cites Avalokitavrata's Commmtary on (Bhavaviv~ka's) 'Lamp for (Nagarjuna's) "Wzsdom., and Buddhapalita's Commmtary on (Nagarjuna's) "Tr~atis~ on th~Midtlk."
Introduction
29
Vajragarbha's Commentary on the Condensation of the Hevajra Tantra. He also cites Achalagarbha's Connected Explanation of the Hevajra Tantra, Chandrakirti's Clear Lamp Commentary on the Guhyasamaja, Maiijushrikirti's Brief Explication of the Assertions of Our Own View, Naropada's Commentary on the Hevajra Tantra, Tripi!akamala'·s Lamp for the Three Modes, and so on. The overall impression is of a yast sea of sources propounding the matrix-of-one-gone-thus and other-emptiness.
Androgynous State As the middle, the ultimate is frequently called the androgynous state,' stemming mainly from the usage of this term in the Ka.lachakra system which is at the basis of the Jo-nang outlook (336): Moreover, Vasubandhu's Commentary on (Maitreya's) "Differentiation of the Middle and the Extremes'' clarifies the meaning of the middle free from the extremes that is stated in the Pile of jewels Sutra: 2' That "those two-persons and phenomena-exist" is the extreme of permanence. That "they do not exist" is the extreme of annihilation. Because of having completely abandoned those two, it is the middle path-the center between those two. This clears away the assertion by some that a center devoid of the extremes is not established. Likewise, others' non-assertion of a center is also mistaken. Since the meaning of the term madhya is the internal,b the between,< or the center,d it means that the profound element of attributes is not any extreme but is the -center or middle. The meaning of the statements that it is a third category is also this, and the meaning of the statements that it is the androgynous state• is also this, as is the meaning of its having passed beyond worldly examples, because a third category of a dichotomy lacking the fallacies of internal contradiction does not occur among conventional truths. Maitreya's Differentiation ofthe Middle and the Extremes and Vasubandhu's commentary speaks to this: 2~
ma ning gi go 'phang. nang. bar.
dbus. ma ning gi go 'phang.
30
Introduction
[Maitreya says:] This is a treatise differentiating the middle Because Of intensively teaching the middle path. This [treatise] differentiates the middle and the extremes because of intensively teaching the two, the middle and the .extremes. Or, because of intensively teaching the middle that abandons beginning and end. Also, it should be known that this has the same meaning as the statement also by the holy Lokeshvara [Kalki Put:J.<;i.arika] that because the profound suchness is the center or a third category, an example for it does not occur in the world. Although the term ma ning (pa'}tj.aka) has a wide meaning of non-normal sexuality covering a spectrum ranging from the impotent, to the homosexual, to those whose sex switches back and forth, and so on, it is clear that in this context it. refers to androgyny. Ke-drup's Extensive Commentary on the Worldly Realm Chapter of(Kalki Pu'}t/arika s) "Stainless Light, "says:l5 Quiescence, or nirvat:J.a, not abiding in the two extremes is called "the supreme androgynous (ma ning) rank" -that is a composite of both method and wisdom-not method alone and also not wisdom alone; it is like in the world calling the collection together of two sex signs in one base [th~at is, in one body] "androgynous." Dol-bo-ba similarly says (403):
Objection: The noumenon is the object to be known, and pristine wisdom is the subject knowing it; hence it is not feasible for those. two to be equivalent, as is the case with a form and an eye consciousness. Answer: There is no fault: because the non-sameness of knower and object known is for conventional other-cognition, whereas ultimate self-cognizing knower and object known are the same and because the element of attributes itself is pristine wisdom cognizing itself by itself, the ultimate mind of enlightenment, undifferentiable emptiness and compassion; undifferentiable meth~d and wisdom, and undifferentiable bliss and emptiness and because the union of those into one is the androgynous state
Introduction
31
and because all ultimate father gods and mother gods and residence-maJ].<;ialas and resident-mal).<;ialas-the noumenal eva'!l, aha1'(l, ha'!lkfha, alika/i, triangular drop, vajra bhaga, vajra lotus, vajrasattva, vajra moon and sun, vajra semen and particles [of blood], vajra day and night, vajra two phases, vajra two solar transits, kalachakra, hevajra, chakrasa.qwara, guhyasamaja, mayajala, vajrachatul:Ipitha, vajrahiixpkara, vajra<;lakil).'i, vajrasagara, and so forth-are the same equal undifferentiable taste itself. and (429): Vajra body or mantra body, that which is the self of thusness and pure self, ·the sole vajradhara or vajrasattva, exalted body in which knower and known are the same-just that androgynous state in which emptiness and compassion, method and wisdom, are mixed into one-is the one final body. and (440):
It primordially is always a unified essence of method and wisdom, the androgynous state, produced from the great seal-called "the unproduced produced" without the flaws of a combination of contradictions, beyond worldly examples. In the perspective of making distinctions the ultimate is a third category, neither existing as an effective thing nor existing as a non-effective thing, since it is the source of both effective things and non-effective things and is their ultimate nature. Dol-bo-ba's point is not that the ultimate is a third category in terms of conclusive meditative equipoise, since from that viewpoint nothing can be predicated of the ultimate. Let us discuss this crucial perspective.
Resolving Apparent Contradiction In explaining the meaning of scriptures Dol-bo-ba makes an important differentiation between two contexts-occasions of making distinctions and occasions of conclusive setting in profound meditative equipoise free from all proliferations:• Therefore, although the meaning of the last two wheels of doctrine and of the vajra vehicle is one, when they are practiced, you set in gnyam gzhag zab mo yod medIa sogs par spros pa mtha' dag dang bra! ba Ia Jog pa Ia zlo ba'i skabs; 167a.3.
32
Introduction
equipoise in the conclusive profound noumenon devoid of proliferation in accordance with the middle wheel,' and then when making distinctions in subsequent attainmentb [after meditative equipoise], you individually discriminate phenomena in a correct way, at which time you make identifications upon good differentiation in accordance with what is said in the final wheel and in the vajra vehicle. (209) This distinction between the perspectives of meditative equipoise and states subsequent to meditative equipoise allows him to view apparently contradictory scriptural statements as non-contradictory, given their contexts. For instance, statements (344) that existence and non-existence, permanence and impermanence, and the like, are extremes are taken as referring to "conclusive setting in profound meditative equipoise free from all proliferations" and as pointing to the need for "profound meditative equipoise free from all proliferations" in order to perceive the ultimate. Non-predication is required for conclusive meditative equipoise, but predication is called for in situations of making distinctions: Similarly, on occasions of delineations within distinguishing permanence and impermanence, thusness-the pervasive, omnipresent, partless, pristine wisdom free from singular and plural moments-is posited as permanent, stable, everlasting, eternal, and immutable,< and all phenomena that are not beyond momentariness are posited as having the attributes of impermanence, instability, non-everlastingness, and mutability. However, on occasions of conclusive profound meditative equipoise, non-proliferation of anything such as permanence, impermanence, and so forth is necessary. (345) What is said in reference to the context of conclusive meditative equipoise does not "damage contexts of individual conceptualization distinguishing existence and non-existence, and so forth" (346). This twofold perspective can be applied to a single statement by taking it in two ways. For instance, the declaration (465) that buddha is not expressible as singular or plural means in the context of the conclusiveness of profound meditative equipoise that buddha is beyond proposition,
14 zio ba chos nyid zab mo 14 'khor /o bar ba dang mthun par rUJg med spros bra! du mnyam par gzhag; 90a.4. b .rjes thob tu shan 'byed pa 'i tshe; 90a. 5. rtag brtan ther zug g.yung drung mi gyur ba.
Introduction
33
conception, and expression but means in the context of making distinqions' that a buddha's form bodies are not singular and the body of attributes is not plural (since the body of attributes does not involve compounded bodies and the dement of attributes ·is of one taste). In the context of making distinctions, the apparent contradiction is dissolved by taking the referents of "singular" and "plural" to be different. Similarly, in the context of making distinctions statements teaching the ultimate mode of subsistence as being "passed beyond existence and nonexistence" require identifYing what does not exist and what does exist (331):· Consequently, the delineations of suchness in the pure central texts teaching the profound mode of subsistence, the statements of "not existing, not not existing" or "passed beyond existence and n~n existence" or "devoid of the extremes of existence and nonexistence" and so forth mean that self-empty phenomena are not existent, and the ultimate noumenon-the basis of emptiness-is not non-existent. This is how you should understand the meaning of the statements of not existing, not not existing, and so forth. If they are seen this way, you perceive the meaning of great import. Since the ultimate's own entity is even very established, it is not non-existent, and imputational things, which ar~ other than that, do not arise or do not exist. Hence, one needs thoroughly pure wisdom knowing in this way the meaning of not not existing and not existing. Even if in the context of conclusive meditative equipoise the ultimate is beyond predication, in the context of making distinctions it exists and is an object of knowledge. Dol-bo-ba handles Shantideva's statement that "The ultimate is not an object of activity of an awareness," which seemingly indicates that the ultimate is not an object of knowledge, by confining its reference to consciousness. This allows him to hold that the ultimate is an object of pristine wisdom, a position that he backs up with a bevy of quotations and then defends by answering five objections (338ff.). The final debate clearly sets forth his point of view (344):
Objection: Although final buddha exists in fact, if it is viewed as existing, one would fall to ail extreme because the King ofMeditative Stabi/ig;ations Sutra says: Both existence and non-existence are extremes. shan 'byed pa 'i skabs Ia.
34
Introduction
Pure and impure are also extremes. Hence, having thoroughly abandoned the two extremes, The wise do not dwell even in the center. and Nagarjuna's Fundamental Treatise on the Middle, Called "Wisdom "also says: "Existence" is a holding to permanence; "Non-existence" is a view of nihilism. Therefore, the wise do not abide in either Existence or non-existence.
Answer: Those statements are. on the occasion of conclusive setting in profound meditative equipoise free from all proliferations, such as existence and non-existence and so forth, but here this· is an occasion of differentiating existence and non-existence, whereby there is no fault. Similarly... if one views or apprehends existence and non-existence and so forth, th~ basic element of quiescence is not seen, and hence profound meditative equipoise free from all proliferations is needed in order to see that basic element. Similarly, on occasions of pelineations within distinguishing permanence and· impermanence, thusness-the pervasive, omnipresent, partless, pristine wisdom free from singular and plural .moments-is posited as permanent, stable~ everlasting, eternal, and immutable, and all phenomena that are not beyond momentariness are posited as having the attributes of impermanence, instability, non-everlastingness, and· mutability. However, on occasions of conclusive profound meditative equipoise, non-proliferation of anything such as permanence, impermanence, and so forth is necessary .... Also, the statements in many other pure central texts that [the noumenon] is free from all proliferations such as existing and not existing, pleasure an:d pain, truth and falsity, permanence and impermanence, empty and non-empty, clean and unclean, peaceful and unpeaceful, void and not void, having and not having self, having and not having production and cessation, having and not having signs, having and not having contamination, virtuous and nonvirtuous, supramundane and non-supramundane, passed beyond and not passed beyond consciousness and logic, passed beyond and not passed beyond dependent-arising, and so forth' are in consideration of conclusive profound meditative equipoise. Hence, those sources are not suitable to damage contexts of individual conceptualization distinguishing existence and non-existence, and so forth. Consequently, those who. wish to be skilled in the thought of the
Introduction
35
scriptures should not conflate and confuse the thoughts of those individual occasions. In this fashion, that buddha does not appear a,nd does not not appear means that buddha does not appear to those who do have the lot to meet a buddha but does appear to those who have the lot. Dol-bo-ba also offers ~n alternative reading that buddha does not appear to consciousness but appears to pristine wisdom. (For more such distinctions, see 467.) Still, these resolutions of apparently contradictory statements by indicating separate references for the members of the pair do not require that in the context of making distinctions the ultimate is not a third category. As mentioned above, conventionalities are limited to two types, these being effective things and non-effective things, but even in the context of making distinctions the ultimate is neither of those (346); it is a third category, the middle (338): · Hence, those who propound that all objects of knowledge are limited to the two, existing as an effective thing and not existing as an effective thing, are reduced to only not having realized the ultimate mode of subsistence, since although it is an object of knowledge, it does not either exist as a thing or not exist as a thing. Consequently, it is also established as just a third category and the center or middle. In the context of making distinctions the ultimate exists and is an object of knowledge and is a third category. The many statements that buddha neither exists nor does not exist are handled by reading them in accordance with each of the two contexts and showing for the context of making distinctions the way in which buddha does not exist and the way in which buddha exists (339):
Objection: This incurs the fault that if buddha is taken as "existing" or "not existing," one falls to an extreme of existence and non-existence. Answer: Here with respect to being devoid of the extremes of existence and non-existence there are two types: On the occasion of intense meditative. equipoise on the profound noumenon, all proliferations of existence and nonexistence and so forth are di~carded, and it is without proposition, inconceivable, and unpredicable. On the occasion of ddineating-during the state subsequent to meditative equipoise and so forth-how the mode of subsistence is, if one distinguishes that the existent "exists" and the
36
Introduction
non-existent "does not exist" in accordance with the mode of subsistence [that is, in accordance with the fact], there is no fault. However, if the.reverse is done, then it would incur the fault offalling to an extreme. · Here, the meaning of the statement that buddha is not existent and also is not non-existent is said to be that buddha is not existent for mind and is not non-existent for pristine wisdom. The careful delineation of these perspectives and their respective meanings is a central purpose of Dol-6o-6a's Mountain Doctrine: Ocean of Definitive Meaning, and thus at the. end pf the section on the path he provides a long list of distinctions that need to be understood (412). Understanding these allows practitioners to hone in on the definitive meaning of the ultimate without being confused by apparently contradictory statements.
Terminology Since Dol-bo-ba's system is mainly based on the Kdlachakra Tantra and the three bodhisattva commentaries by Kalki PuiJ.4arika, Vajragarbha, and Vajrapat).i, it utilizes terminology not found in most Buddhist texts but prevalent in Sarpkhya. The Mountain Doctrine includes, for instance, references (376, 384) to action faculties and their activities that are integral to the twenty-five Sarpkhya categories (see chart bdow).
Twenty-Five Principles ofSii'f!lkhya"' Consciousness 1 1. person (skyes bu, puT'U!a), or self (bdag, Iitman), consciousness (shes pa), knower (rig pa), the sentient (sems pa can), knower of the field (zhing shes pa, k!etrajna) Matter 2. fundamental nature (rtsa ba'i ·rang bzhin, mulaprak,rti), or nature (rang bzhin, prak.rti}, principal (gtso bo, pradhiina), generality (spyi, siimiinya), general principal (spyi'i gtso bo,
siimiinyapradhana) 3. 4.
awareness (b/o, buddhi), or great one (chen po, mahat) !-principle (nga rgyal, aha7JZkiira) (a} !-principle dominated by motility (rdul, rajas) (b) !-principle dominated by darkness (mun pa, tamas) (c) !-principle dominated by lightpess (snying stabs, sattva)
Introduction
37
Five subtle objects, or potencies ofobjects, which evolve ftom the !principle dominated by motility: 5. sounds (sgra, sabda) · 6. tangible objects (reg bya, sprfZ!favya) 7. odors (dri, gandha) 8. visible forms (gzugs, ritpa) 9. tastes (ro, rasa) Eleven faculties which evolve ftom the !-principle dominated by lightness: Five physical faculties, or action faculties 10. speech (ngag, vac) 11. arms (lagpa, pii1ft) 12. legs (rkangpa, pada) 13. anus (rkub, payu) 14. genitalia ( 'doms, upastha) Five mental faculties < 15. ear (rna ba, 5rota) 16. body or skin (pags pa, sparsana) 17. tongue (lee, rasana) 18. eye (mig, cakru) 19. nose (sna, ghra~) One intellectual faculty 20. Intdlectual faculty (yid, manas), the nature of which is both mental and physical
Five elements: 21. space (nam mkha: akasa), which evolves from the sound potency 22. wind (rlung, vayu), which evolves from the tangible object potency 23. fire (me, tejas), which evolves from the visible form potency 24. water (chu, ap), which evolves from the taste potency 25. earth (sa, prthivi), which evolves from the odor potency
In the Kalachakra $}'stem anoth~r set of thirty-six phenomena are grouped in seven categories under four headings-body, speech, mind, and pristine consciousness or bliss:
38
Introduction
Thirty-Six Phenomena ofSarrzkhya BODY
Five Constituents 1. earth 2. water 3. fire 4. wind 5. space Five Aggregates 6. forms 7. feelings 8. discriminations 9. compositional factors 10. consciousnesses SPEECH
Ten Winds 11. fire-accompanying wind 12. upward-moving wind 13. pervasive wind 14. vitalizing wind 15. downward-voiding wind 16. serpent wind 17. turtle wind 18. chameleon wind 19. devadatta wind 20. dhamnajaya wind Two Channels 21. left channel 22. right channels MIND Six Sense Powers and Objects 23. eye sense power and visible forms 24. ear sense power and sounds 25. nose sense power and odors 26. tongue sense power and tastes 27. body sense power and tangible objects 28. mental sense power and other phenomena
Introduction
39
Six Action Faculties and Activities 29: 30. 31. 32. 33. 34. BLISS
mouth and speaking arms and taking legs and going anus and discharging feces urinary faculty and discharging urine regenerative faculty and emitting regenerative fluid
Two Factors ofPristine Consciousness 35. 36.
pristine consciousness consciousness constituent
Also reminiscent of S:upkhya is Dol-bo-ba' s frequent description of the ultimate as partless and all-pervasive (61, 116, 184, 216, 241, 291, 297, 329, 345, 366, 433, 523). Though he does not address, at least in this text, the seeming logical difficulties of being partless but pervading all phenomena, he shows how the ultimate, the matrix-of-one-gone-thus, differs from non.,Buddhist assertions (118): Concerning this, since the ~atrix-of-one-gone-to-bliss is empty of the two sdves, it is not similar to the self of [non-Buddhist] forders, and because the uncompounded noumenon transcends the momentary, it is permanent, stable, .and everlasting. It is not that it, like space, is without any of the qualities, powers, and aspects of a buddha, and it is not like the self of persons that [non-Buddhist] forders impute to be permanent.
Style ofPresentation The Mountain Doctrine is basically a free-flowing presentation of otheremptiness as the ultimate, the matrix-of-one-gone-thus, bolstered by innumerable Indian sources and interspersed with sixty-six objections and responses as well.as eight questions and answers. The large number of quotations from a great variety of siitras, tantras, and treatises bathes the reader in an ocean of source-literature, strengthening the basic argument by showing how important these doctrines were in India. (Dol-bo-ba also cites approximatdy ten pages (156ff.) of siitra passages that employ· scare tactics to warn against deprecating the doctrine of the matrix-of-one-gone-thus.) He most often provides the citations in full for the sake of the impact that a repetitive anthology provides and then buttresses these views by strings of objections, answers, counter-objections, and counter-answers that giv~ the
Introduction
40
argument analytic depth. Iri expository sections, long lists of synonyms of the ultimate communicate the richness of the other-emptiness matrQc-of-one-gone-thus. His many image-provoking excursions through the religious vocabulary of great vehicle philosophy are inspired and inspiring, evocative to the point of being thrilling-much of the message of the text being right in these dynamic hymns. As elaborate as. his reasoned argument is, it does not detract from the heights to which the style itself of much of the Mountain Doctrine draws the mind and spirit. Dol-bo-ba's perspecti.ve draws attention to the mind of reality-its constancy, its fundamental nature, its being both under and beyond the realm of compounded phenomena. Because of an immediate sense of the presence of a matrix-of-one-gone-thus, the reader is beckoned to a state in which beings are already grounded. The immanence of reality-its accessibility to manifest experience-is highlighted, the style itself drawing the reader into imagining the ultimate.
The Translation This translation of the entire Mountain Doctrine• from Tibetan into English is the first into any language. It is presented initially in its entirety and then in abridged form without Dol-bo-ba's citations of sources (except for a few) so as to expose his argument in a more accessible format. The lengthy outline that provides a map to his argument and is found separately from and just prior to the Mountain Doctrine in the author's Collected Works is included in four versions: as a separate Detailed Outline at the beginning of the book with page references to the full translation ri chos nges t.Um rgya mtsho zhes bya ba mthar thug thun.mong ma yin pa'i man ngag; I have primarily used two editions:
Gangtok, Sikkim: Dodrup Sangyey Lama, 1976. Amdo, Tibet: 'Dzam thang bsam 'grub nor bu'i gling, n.d. This edition has few textual errors and includes much ofShay-rap-gyd-tsen's separate outline to the text, embedded within it. I also have made infrequent use of. Matthew Kapstein, The 'Dzam-thang Edition ofthe Colkcted Works ofKun-mkhyen Dolpo-pa Shes-rab-rgyal-mtshan: Introduction and Catalogue, vol. 2, 25•707 (Delhi: Shedrup Books, 1992). This edition is in cursive print, with the unfortunate oddity that it does not differentiate between the very frequently used letters pa and sa. However, Kapstein is to be lauded for making this edition of the Collected Works available. Beijing: mi rigs dpe skrun khang, 1998.
Introduction
41
in boxes in the full translation at the right margiri in boxes in the abridged translation at the right margin along with a listing in the body in italic of all sub-headings in Tibetan at the end of the book in a form mirroring the English Detailed Outline but including page references to the Gangtok and 'Dzam thang editions. The Tibetan technique of employing elaborate sectioning and subsectioning of texts, which is absent from Indian texts and may stem from similarly elaborate sectioning in the Korean Wonch'uk's• Extensive Commentary on the "Sutra Unraveling the Thought"b written in Chinese and translated into Tibetan, is extremely helpful for understanding an author's structure and intentions. Tibetan texts· usually include the outline within the text itself, but Dol-bo-ba provides it separate from the text, his choice perhaps suggesting that he wanted his book to have the feel of an Indian treatise. Therefore, I have inserted his outline into the translations within boxes extending into the margin so that his text can be read without interruption from the outline, this being how he wrote it. (In the abridged version the lists of subheadings are put in italic for the same reason.) Dol-bo-ba quotes over two hundred stanzas from Maitreya's S.ublime Continuum ofthe Great Vehicle, into which I have interspersed his own brilliantly illuminating commentary in brackets. I have-done the same with his less interesting but helpful interlinear commentary on Nagarjuna's Praise 'of the Element ofAttributes. For his citation of over one hundred stanzas from Maitreya's Ornament for the Great Vehicle Sutras I have used a commentary by the Ge-luk-ba savant Wel-mang Ge>n-chok-gyel-tsen,C due to not locating the commentary by De>l-bo-ba's student Sa-sang-ma-ti-paJ).-chen i.odro-gyel-tsen;d however, in inserting detail dinto the translation in brackets, I have not included any particularly Ge-luk-ba views. For many of De>l-bo-ba's other quotations, I was aided by previous works in the field, which are listed below in recognition of the important Tib. rdzog.r gsall wen tshig I wen tshegs I wanydug, Ch. Yiian-ts'e, 613-696. See the cogent presentation of the possible Wonch'uk origin of this predominant Tibetan format in Ernst Steinkellner, "Who Is Byail chub rdzu 'phruJ?·Tibetan and Non-Tibetan Commentaries on the Sa'f!ldhinomocanasumr-A Survey of the Literature," Berliner lndologische Studien 4, no. 5 (1989): 235. 'phag.r pa dgong.r pa nges par 'grel pa 'i mdo 'i rgya cher 'grel pa, iiryagambhirasa'f!ldhinirmocanasUtrafikii; P5517. vol. 116. This was written in Chinese and translated into Tibetan in the early ninth century. See Jeffrey Hopkins, Emptiness in the Mind-Only School ofBuddhism (Berkeley: University of California Press, 1999), 44. dbal mang dkon mchog rgyal mtshan, 1764-1853. d sa bZtlTlg ma ti palJ chen blo gros rgyal mtshan, 1294-1376.
42
Introduction
contribution they made to my translation:
TANTRA Ronald M. Davidson, "The Litany of Names of Manjwrt' in Tantric and Taoist' Studies in Honour of R.A. Stein, ed. Michel Strickmann, Melanges chinois et bouddhiques, voL 20 (1), 1-69 (Brussels: lnstitut beige des hautes etudes chinoises, 1981); reprinted with minor changes as "The Litany of Names ofMafijusri" in Religions ofIndia in Practice, ed. Donald S. Lopez,. Jr. (Princeton, N.J.: Princeton University Press, 1995), 104-125 G.W. Farrow and I. Menon, The Concealed Essence of the Hevajra Tantra with the Commentary of Yogaratnamillii. (Delhi: Motilal Banarsidass, 1992) Martin M. Kalff, Selected Chapters from the Abhidhanottara-tantra: The Union ofFemale and Male Deities (PhD diss., Columbia University, 1979) John Newman, The Outer Wheel ofTime: Vajrayana Buddhist Cosmology in the Kalacakra Tantra (Ann Arbor, Ml: University Microfilms International, 1987) Malati J. Shendge, ~ar-Sahasrikii-Hevajrafika (Delhi: Pratibha Prakashan, 2004) Tadeusz Skorupski, The Sarvadurgatiparisodhana Tantra: Elimination ofAll Evil Destinies (Delhi: Motilal-Banarsidass, 1983) David L. Snellgrove, The Hevajra Tantra: A Critical Study (London: Oxford University Press, 1959) David L. Snellgrove, "Saraha's Treasury of Songs," in Buddhist Texts Through the Ages, ed. Edward Conze (New York: Harper and Row, 1964) ' Shinkhi Tsuda, The Sa1Jlvarodaya-Tantra: Selected Chapters {Tokyo: The Hokuseido Press, 1974) Vesna A. Wallace, The Inner Kalacakratantra: A Buddhist Tantric View of the Individual (New York: Oxford University Press, 2001) Vesna A. Wallace, Kalacakratantra: The Chapter on the Individual together with the Vimalaprabha. New York: American Institute of Buddhist Studies, 2004.• Alex Wayman and Hideko Wayman, The Lions Roar of Queen Srimilla: A Buddhist Scripture on the Tathagatagarbha Theory (New York: Columbia University Press, 1974) Wallace also kindly provided me with a pre-publication copy of the third subchapter of the fourth chapter on the Kalachakra Tantra, as did Gavin Kilty with his forthcoming translation of Khedrup Norsang Gyatso's Ornament of Stain/m Light: An Exposition of the Kala-
chakra Tantra.
Introduction
43
SUTRAS
Shu-hui J. Chen, Affirmation in Negation: A Study of the Tathagatagarbha Theory in the Light of the Bodhisattva Practices, 457-503 (PhD diss., University of Wisconsin-Madison, 1998) Edward Conze, The Short Prajnaparamita Texts (London: Luzac, 1973) Cristoph Clippers, The !Xth Chapter of the Samadhirajamtra (Stuttgart: Franz Steiner Verlag, 1990) William H. Grosnick, "The Tathagatagarbha Sutra," in Buddhism in Practice, edited by DonaldS. Lopez, Jr., '92-106 (Princeton: Prtnceton Unii versity Press, 1995) John Powers, Wisdom of Buddha. The Sarrzdhinirmocana Sutra (Berkeley, Calif.: Dharma Publishing, 1995) Daisetz Teitaro Suzuki, The Lankavatara Sutra (London: Routledge and Kegan Paul, 1932) Kosho Yamamoto, The Mahayana Mahaparinirvar;a-Sutra, Karin Buddhological Series 5 (Ube City, Japan: Karinbunko, 1973) TREATISES
Stefan Anacker, Seven Works of Vasubandhu (Delhi: Motilal Banarsidass, 1984) Stephen Batchelor, A Guide to the Bodhisattva's Way of Life (Dharmsala, India: Library ofTibetan Works and Archives, 1979) John Younghan Cha, A Study of the Dharmadharmatavibhaga: An Analysis
of the Religious Philosophy of the Yogacara, Together with an Annotated Translation of Vasubandhu 's Commentary (PhD diss., Northwestern University, 1996) Malcolm David Eckel, jnanagarbha 's Commentary on the Distinction between
the Two Truths: An Eighth Century Handbook of Madhyamaka Philosophy (Albany, N.Y.: State University of New York Press, 1987) C. W. Huntington, Jr, The Emptiness ofEmptiness: An Introduction to Early Indian Madhyamika (Honolulu, Hawaii: University of Hawaii Press, 1989) John P. Keenan, The Summary of the Great Vehicle by Bodhisattva Asanga: Translated from the Chinese of Paramartha (Berkeley, Calif.: Numata Center for Buddhist Translation and Research, 1992) Thomas A. Kochumuttom, A Buddhist Doctrine ofExperience: A New Trans-
lation and Interpretation of the Works. of Vasubandhu the Yogacarin (Delhi: Motilal Banarsidass, 1982) Christian Lindtner, Master ofWisdom (Oikland: Dharma Publishing, 1986) Jim Scott, Maitreya's Distinguishing Phenomena and Pure Being with Commentary by Mipham (Ithaca, N.Y.: Snow Lion, 2004)
44
Introduction
Jikido Takasaki, A Study on the Ratnagotravibhaga (Rome: Istituto Italiano peril Medio_ed Estremo.Oriente, 1966) I benefited tremendously from posing questions about difficult passages and points of dQctrine in the Mountain Doctrine to three Jo-nang-ba scholars from Am-do Province, Tibet-first to i.o-dro-gyel-tsen• of SaY' Monastery, presently residing in Taiwan; then to Tsiil-trim-dar-gyay< ofLung-gyad Monastery in Ga-day,< Go-lok/ during two visits to the University of Virginia at my invitation through the Center for South Asian Studies, and finally to De-lek-rap-gyay' also from Lung-gyah Monastery during a visit to Taipei together with Tsiil-trim-dar-gyay at my invitation through the Chung-Hwa Institute of Buddhist Studies. Kevin Vase's editorial contributions to this work were indispensable throughout the project, opening the way to envisioning translating the entire treatise by supplying others' translations of citations, creating most of the endnotes, and editing the entire manuscript. A Fulbright Research Fellowship for Taiwan made possible the completion of the work. Jeffrey Hopkins Emeritus Professor ofTibetan Studies University ofVirginia
b
d
g
blo gros rgyal mtshan, born 1938. bswe,located in the district ofNga-wa (rnga ba). mkhan po tshul khrims dar rgyas rin po che, born 1962. lung skya. dga'bde. dga' bde 'go· log. a khu bde legs rab rgyas. Lungskya.
Mountain Doctrine, Ocean ofDefinitive Meaning: Final Unique Quintessential Instructions by Dol-bo-ba Shay-rap-gyel-tsen
The full outline of the text, found in volume e. of Dol-bo-ba's Collected Works separate from and just before the Mountain Doctrine, is supplied in boxed headings, at the end of which the numbers in braces indicate the number of subdivisions, and the numbers in parentheses indicate locations in the Gangtok and 'Dzam thang editions respectively.
OVERVIEW
Explanation ofuncommon quintezential instructions that include the essence o.faU profound scriptures t?(final ~finitive meaninK {3} i. Entry to the explanation (2. 111 b.I)
QYfl gurubuddhabodhisatvabhyo namo nama~ ( OYfZ obeisance and homage to the gurus, buddhas, and bodhisanvas.) Homage to glorious vajrasattva. Homage to the matrix-of-one-gone-to-bliss, basis of purifying defilements. Homage to vajra yoga, path purifying defilements. Homage to the body of attributes, separative• effect, the basis devoid of defilements. Obeisance initially to the foremost holy supreme gurus, Who, having thoroughly cleared away immeasurable thick darkness of heart, Spread widely the illumination of realization of reality With even subtle portions cif the light of their speech. Having bowed to that which, though isolated from all phenomena, is the body of uncontaminated, innumerable attributes, Though devoid of a self of phenoiJlena and of persons, is thusness, self, and pure self, Though beyond all extremes of existence and non-existence, permanence and annihilation, resides as just permanent, stable, and everlasting, Though without the nature of all things, is the natural clear light,
"Separative" means that the factor need only be separated from defilement; the factor does not need to be produced.
49
50
Mountain Doctrine
That which is to be known like a great treasure under one's own home, That which is.to be practiced like m,aking effort at methods to get it, And that which is to be attained like accomplishing all aims upon getting it I will reveal in accordance with pure scriptures like one with the divine eye revealing it. And having made homage to form bodies, endowed with resultant qualities of fruition, Born from collections of merit arisen from a conqueror's good seed, I will write in accordance with scriinures also about how sages' bodies of communication Aie grown like growing· a great tree with overflowing supreme fruits. Here those who wish to bring about the II. Actual explanation that has been welfare of all sentient beings with the form entered {3} (3.212b.3) bodies tof a buddha]-upon attaining the A. Bri~findication ofthe basis, path, supreme liberation, the body of attributes of and.fruit {3} (3 ·212b.3) 1. Condemed indication ~fthe definitive natural dear light, self-arisen pristine wis- basis, path, and fruit (3.212b.3) dqm, the finality of purity, self, bliss, and '----=----=---------' permanence-should initially understand that just as a great treasure of jewels exists under the ground of a poor person's home but, being obscured by earth and rock to a depth of seven humans, is neither seen, realized, or ·attained, and as a consequence the person remains just in suffering, so the great treasure of the qualities of the clear light body of attributes [of a buddha] exists at all times in all beings...:-oneself and others-but, being obscured by adventitious defilements, is neither seen, realized, or attained and as a consequence all beings remain just in suffering. It is to be comprehended well that [the great treasure of the qualities of the dear light body of attributes] is just attained and just perceived from stainless scriptures and reasonings that are endowed with the special quintessential instructions ol a holy lama. This is similar to the knowledge-from being shown a treasure well by one with the divine eye-that a great treasure is just to be gained and the earth and rocks covering it are just co be removed. It is also similar to the knowledge that if the earth and rocks are not cleared away, the treasure will not be gained and that through merely reII).Oving these, it will be gained. Upon comprehending such, that whieh is to be practiced is to make effort at achieving the collections of pure pristine wisdom, together with its
51
accompanying factors, for the sake of clearing away all adventitious deftle~ ments. This is similar to removing the earth and rocks to a depth of seven humans. Through having practiced such, that which is attained is the effect of having separated [from those defilements]-the uncontaminated body of attributes-and the great treasure of qualities from which there is no s~para~ tion. This is similar to attaining well just that treasure of jewels. , Question: From what are those known. 2. Briefindication ofhow those points to be so? are established by scripture (4.313b.J) Answer: Those are known from elo~ ' - - - - - - - - - - - - - quem statements by buddha and bodhisattvas. The Matrix-ofOne-Gone~ Thus Sutra says: 27 Ch~ldren
of lineage, it is thus: For example, there is a great treasure, the size of a treasure-room, filled with wealth and gold .under~ ground below the treasure~room inside the home of a poor person; it is covered by· earth to the depth of seven humans. That great treasure. does not say to the poor person, "Hey, I am a great treas~ ure. I am here, covered by the ground." This is because the great treasure is not sentient by way of having the nature of conscious~ ness. The poor person, owner of the house, thinks with an attitude of poverty and wanders about on top of the treasure, but does not hear about, know, or see that great treasure existing under the ground. Children of lineage, likewise, under all sentient beings' apprehensive mental activities, like a house, there is the matrix-of-one~ gone~thus, a great treasure of the attributes of a buddhaconsisting of the powers, fearlessness, and unshared qualities-but those sentient beings cycle in cyclic existence from sufferings due to being attached to forms, sounds, odors, tastes, and tangible objects. Because of not hearing about that great treasure of attributes, they do not obtain it and also do not make effort to cleanse it. Children of lineage, then the one~gone~thus appears in the world and thoroughly and intensively reveals to bodhisattvas the great treasure of such attributes. Taking a keen interest in that great treasure of attributes, they also dig it out. Thereby, in the world they are called "ones-gone-thus, foe destroy~rs, completely perfect buddhas." Having become like great treasures, they have become teachers to sentient beings of aspects and examples of r~asonings, reasonings of agency, and activities that previously had not oc~ curred, patrons with a treasury of great treasure, endowed with·un~ impeded courage. They have become treasuries of many buddha~ attributes consisting of the powers and fearlessnesses.
52
Mountain
Doctrin~
Clpldren of lineage, the one-gone-thus, foe destroyer, completely perfect buddha, sees sentient beings as like this with a com~ pletely pure ~e of a one-gone-thus and teaches doctrine to bodhisattvas sp that they thoroughly cleanse the treasury of a one-gonethus's pristine wisdom, powers, fearlessness, and unshared buddhaattributes. Moreover, Maitreya's Sublime Continuum together with Asanga's Commen-
tarysay:111 The afflictive emotions are like the depths of earth and the basic constituent' of a one-gone-thus is like a treasure of jewels. [Example of how the element of attributeS> dwells in sentient beings like a treasure in the ground:]!'' Just as an ineXhaustible treasure exists [Covered by much] earth under the home of destitute [people troubled by hunger and poverty), But those [poor] people do not know [that this great treasure exists in their own home] And that treasure also does not say to them, "I am here [under the ground, take me out, and enjoy me as you like," and consequently they undergo the sufferings of poverty while having a precious treasure], So, similarly, [sentient beings] also do not realize that the noumenon, [the naturally abiding lineage,< the matrixof-one-gone-thusNaturally pure and] undefiled [and hence] without having to [newly) establish [ultimate qualitieS] and to remove [previously existent defects] Like a treasure of jewels set inside the mind-[ exists as their own nature, but due to its being obstructed by adventitious defilements,] All these [many] beings continuously undergo many [endless] forms of the suffering of [cyclic existence] destitute [of the wealth of uncontaminated qualities]. [Re-explanation:] Just as to poor people, under whose house an [inexhaustible] treasure of jewels has been put,
b
khams,dhiitu. chos kyi dbying.r, dharmadhiitu. rang bzhin gnas rigs.
OvmJiew
53
That treasure of jewels does not say to them, "I am [here]," and those people do not know [that there is a treasure in their home and hence are not freed from the suffering of poverty], So [even though] the treasure [of the element] of attributes [endowed with limitless uncontaminated qualities]' resides in the home of [their own] minds, sentient beings are like poor persons [who have a treasure but have not found it], And so that those [sentient beings who are trainees could take that treasure of the element of attributes out from under the adventitious defilements and manifestly] attain [the body of attributes endowed with the two purities, A great] sage, [a perfect buddha] is born in [endless realms of] the world [and teaches excellent doctrine]. In a similar fashion, the Mahaparinirvii7Ja Sutra, as translated by Hlay-dawa: also says::•o "Supramundane victor, are the twenty-five cyclic existences the self or not?" [The supramundane victor] replied, '"Self' means the matrixof-one-gone-thus. The basic constituent of a one-gone-thus indeed exists in sentient beings, but it also is obstructed by types of
all
This is a translation of the MJaparinirvii1Ja Sutra from Sanskrit by Jinamitra, Jiianagarbha, and Hlay-da-wa (/ha'i zla ba) in four chapters. About this translation Phillip Stanley reports in a personal communication:
As for P788 (Toh. 120), Jinamitra and Jiianagarbha are Indians, but Devachandra is Tibetan. There are twci Devachandras. One is an Indian who is the author of a single text, a tantric shastra called Shes rab ye shes g.ral ba (P3070, Toh. 2226) which was translated by later translators, Vajrapa~i and Chos-grags .... Haijime Nakamura confirms a later translation period dating for this Indian Devachandra. In his Indian Buddhism Nakamura writes, "The Prajnii-jniina-prakiisha by Devachandra, a disciple of Maitri-pa (at the end of the 1Oth century) is a work belonging to the Mahamudrli. sect ofVajrayana." (Delhi: Motilal Banarsidass, 1987; first edition Japan, 1980; p. 337). The Dharma Publishing index that cross-references all the printed editions of the Tibetan canon identifies this Indian Devacharidr.1. as completely different from a Tibetan Devachandra (JHa-zla-ba) who is a translat6r or reviser of at least 14 early translations (associated with 19 texts in the canonical collections but five are duplicates). All are in the bKa'-'gyur section. There is no evidence he translated any bsTan-'gyur. Thus the Indian Devachandra was a late lOth century author of one bsTan-'gyur text, and the Tibetan Devachandra was a translator/reviser ofbKa'-'gyur texts from around 800.
54
Mountain Doctrint
afflictive emotions. While existing in them, sentient beings cannot see it. It is like this: For example, in a poor person's house in a great city there is an inexhaustible treasure of gold, but a poor woman living there does no.t know that there is a treasure in the ground under her own house. A skillful person says to the woman ... 'There is a treasure under your own house, but when you yourself do not know it, how could others see or know it? Therefore, I will try to get it [for you].' Then, he digs up the treasure from under her house and gives it to her. Then, seeing the treasure, she is amazed and takes refuge in him. "Similarly, child of lineage, the ~atrix-of-one-gone-thus exists in all sentient beings, but they just cannot see it, like the poor woman who has a great treasure. Child of lineage, now I correctly teach, 'All sentient beings have the matrix-of-one-gone-thus.' Just as a poor woman has a great treasure but does not know it, so all sentient beings have the matrix-of-one-gone-thus, but, because it is covered by types of afflictive emotions, they do not know it and do not see it. The one-gone-thus reveals it to them, whereupon they are gladdened and go to the one-gone-thus for refuge." and so forth. Likewise, in the Mahiipariniroii1Jtl Sittra tr~nsmitted from China• [the story of a treasure under a poor woman's home] resides in very extensive form:l' Child of.lineage, I say, "The buddha-nature of sentient beings is, for exall1ple, like a treasure of jewels under a poor woman's house, like a diamond on a powerful being's forehead, and like a universal emperor's spring-of ambrosic water.'' and so forth. Also, the Retention for Entering into the Non-Conceptual says at length: 32 Children of lineage, it is thus: For example, under very hard and thick stones there is a great treasure filled with various very precious luminous wish-granting precious substances-precious silver, precious gold, and various precious diamonds. Then, a person who. clairvoyantly knows of the great treasure says to some persons who want a great treasure and have come there, "Hey, there is a great treasure filled with luminous precious substances under hard and
This is a translation of the Mahaparinirvar;a Sutra from Chinese by Wang phab shun, dGe ba'i blo gros, and rGya mtsho'i sde in fourteen chapters.
ss
Ovtrview
thick stones. Under them there is a treasure of precious wishgranting jewels. First, dig out all the stones. When you dig those out, stones that seem to be silver will appear to you; do not identify those as a great treasure; know this well, and dig. When you dig, s~ones that seem to be gold will appear; also do not identify those as a great treasure; know this well, and dig. When you dig, stones that s,eem to be various jewels will appear; also do not identify those as a great treasure; know this well, and dig. Hey, having made effort in that way, you people will se.e a great treasure of precious wishgranting jewels without needing to strive and without engaging in the activity of digging. When you find that great treasure of precious wish-granting jewels, you will be rich and greatly enjoy great wealth, becoming powerful with respect to your own and others' welfare." Children of lineage, in order to understand the meaning in accordance with that story, take the exemplification this way: ''Hard and thick ston~" is a metaphor for dwelling in the proximity of the two---
.
· 3. Brit[indication oftht basis, path, and
conceptual, dear hght noumenon IS the fruit ofboth {buddha} bodits natural lineage. The developmental lineage (J0.216b.J) dependent on it is special virtues aroused'----------------' from planting and nurturing seeds of liberation; they produce the form bodies of a one-gone-thus. In this way, it is said that two types of lineage
56
Mountain Doctrine
having the natures of the two truths-the one existing as the basic disposition and the other not-serve as the basis. In this [double] context, the paths of the collection of pristine wisdom and the collection of merit are practiced, [from which] the two types of effect bodies, body of attributes and form bodies, are attained. Maitreya's Sublime Continuum of the Great Vehicle says:·'·' [Teaching the two lineages through examples:] Like a [great] treas~ ure [that naturally remains under the ground-not newly achieved through striving and exertion and containing inexhaustibie resources-land like a fruit tree [that gradually grows in a grove by way of being achieved through striving and exertion], The [buddha] lineages [of,suitability for the three bodies to arise] ' are [also] to be known as having two aspects[The natur;ll. lineage, the pure element of attributes,] abiding as the nature [of the mind] from beginningless [time] And [i:he developmental lineage of virtues that are newly] aroused [through the striving and exertion of hearing and· so forth within opserving the naturally abiding lineage and are] supreme [due to partial concordance with liberation].
It is asserted that from these two causallineages[-natural and developmentalThe resultant] three bodies of a [complete] buddha are attained. Through [many collections of wisdom] the first, [.the naturally abiding lineage, is brought to completion, whereupon it is separatedfrom all adventitious defilements; through this] the first body, [the body of attributes endowed with the two purities,] is· attained]. Through [developing] the second, [the developmental lineage, the collections of merit are completed, whereby] the latter two [bodies of complete enjoyment and emanation that appear to closer and more distant trainees are attained]. Also, Maitreya's Ornament for the Great Vehicle Sutras, a text of the great middle; says:~4 ' The natural [uncompounded lineage] and the developmental [compounded lineage nourished by hearing and so forth], • dbu ma chen po. It is likely that Shay-rap-gyel-tsen mentions the great middle for the first time at this point in the Oce~n ofDefinitive Meaning because some hold that Maiueya's Omammt for the Great Vehicle Sutras is a text of the mind-only school. All of the other texts are also of the great middle.
Overview
57
Are the support [or cause] and what is supported [the effect]; [The natural lineage] exists [in the mode of subsistence} and [the developmental lineage] does not exist [in the mode of subsistence]. For the time being, this has been a brief indication [of the basis, path, and fruit].
PART ONE: THE BASIS
B. Individual extensiv~ explanations of th~ basis, path, and fruit {3} (11.117a.1) 1. Explaining how th~ ultimate buddha primordially dwells in th~ basal [or ordinary} state {7} (11.117a.1) a. Indicating that the profound noum~non is the pristin~ wisdom basisofal/ (JI.llla.I)
Now I will give an extensive explanation of those points. Just that final buddha, the matrix-of-one-gone-thus, the ultimate clear light, element of attributes, self-arisen pristine wisdom, great bliss, and partless pervader of all is said to be the basis and source of all phenomena and also is said in reality to be the basis that is empty of all phenomena, the· void basis, and the basis pure of all defileffi'ents. It also is said to be endowed with the qualities of the body of attributes beyond' the count of the sands of the Ganges River, within an indivisible nature. Asanga in his Commentary on (Mai- b. Establishing weU through pure scriptreya s) "Sublime Continuum of the Great ture that the profound noumenon is the Vehicle""' provides an explanation within wisdom basiscofa/l {14} (I 1.417a.4) citing sutra::l6 (1) How aU the deities ofindivisible basic element and basic mind abide The beginningless basic element pervading all the inanimate and the animate {2} (IJ.4/7a.4) Is the source of all phenomena. Because it exists, all transmigrations (a) How the causal character is set forth in the perfection [vehicle} (11.4/7a.4) And even nirva~as are attained.-17 About this, how is it begirtningless? This indicates and posits that in terms of just the matrix-of-one-gone-thus, "a prior limit is not observed." About its being the "basic element,"' it is said, '~Supra mundane victor, this which is the matrix-of-one-gone-thus is the matrix of supramundane phenomena, the matrix of thol,'oughly
dbyings, dhii.tu. 61
62
Mountain
Doctrin~
pure phenomena." About the fact that it "Is the source of all phenomena," it is said, "The matrix-of-one:..gone-thus, 0 supramundane victor,- therefore, is the source, basis, and support of nonconjoined, indivisible, inseparable, uncompounded phenomena. Supramundane victor, the matrix-of-one"'gone-thus also is the ·source, basis, and support of the conjoined, divisible, separable, compounded phenomena. About the fact that "Because it exists, all transmigrations [are attained]," it is said, "Supramundane victor, if the matrix-of-one-gone-thus exists, then there is imputation of it with the name 'cyclic existence."' About the fact that "even nirva~as are attained," it is said, "Supramundane victor, if the matrix-of-one-gone-thus did not exist, one would not become disgusted even about suffering, and ·likewise one would not desire, seek, and wish for nirva~a." Such is extensively stated. Also, Maitreya's Sublime Continuum extensively says:~· Just as the world [of the external environment] in all ways Is [initially] produced [and forms] and [finally] disintegrates [and ceases] in [dependence upon] space [which opens opportunities, but space has no production and disintegration], So the sense powers [of internal sentient beings] are [initially] produced [and increase] and [finally] disintegrate [and cease] In [dependence upon the unchanging matrix-of-one-gone-thus,] the dement [of attributes] which is not compounded [by causes and conditions, but the noumenon has no production and disintegration]. Just as [although compounded things are burned by the three fires of the end of time, hells, and ordinary fires, But uncompounded] space has never been burned by fire in the past, So [although sentient beings have been burned by the fires of death, sickness, and aging,] This [matrix-of-one-gone-thus, the element of attributes] has not been burned by the fires of death [the fire at the end of time], sickness [the fire of hell], and aging [ordinary fire]. [When the realms of the world form and abide, the sphere of] earth [depends] upon [the sphere of] water; . Water [depends] on [the sphere of] wind; wind subsists in space, But space [does not depend on causes and conditions and hence] does not subsist
Basis
63
[In dependence] upon [any compounded things such as] the [sphere of] wind, [aggregation of] water, the constituent of ~arth, [and so forth]. Similarly, [the thoroughly afflicted phenomena of production included within the contaminated five] mental and physical aggregates, [eighteen] constituents, sense powers, [and the twelve sense-spheres of objects). Subsist on [the causes producing them-contaminated] actions and afflictive emotions. Actions and afflictive emotions always subsist [in dependence] Upon [the conceptuality of] improper mental application [such as conceiving the impermanent to be permanent, and so forth]. Improper mental application subsists on [the luminous nature of] the mind, the [natura.lly] pure [element of attributes, But because the clear light that is] the nature of the mind, the ultimate thusness, is just uncompounded], It never subsists on any adventitious] phenomena [of improper mental application Or the thoroughly afflicted phenomena of afflictive emotions, actions, and production]. Also, a siitra cited in Asaiiga's commentary, taking the fact that earth, water, and so forth subsist on space, says:39 Likewise, the aggregates, constituents, and sense-spheres subsist on actions and afflictive emotions. Actions and afflictive emotions subsist on improper mental application. Improper mental application subsists on natural, thorough purity.. Hence the nature of the mind is clear light; it -is not afflicted by the adventitious afflictive emotions. and. so forth. Also, the Sutra on the Heavily Adorned says:~" The various grounds are the basis-of-all. The virtuous matrix-of-one-gone-to-bliss is also that [basis-of-all]. Ones-gone-thus teach the matrix With the term "basis-of-all." The matrix proclaimed as the basis-of-all Is not understood by those of weak intelligence. and: The matrix proclaimed as the basis-of-all
Mountain Doctrine
64
Is not an object of conceptual mind. When the na:ture is analyzed, It is not analyzable. The thoroughly established nature moreover Is always seen by powerful yogis. Here just the noumenal basic element itself in which the ultimate grounds are complete is taught as the basis-of-all, the matrix-of-one-gone-to-bliss, and also the ultimate virtue. The ultimate grounds are taught extensively in the Ornament ofthe Vajra-Matrix Tantra,~' the Establishment ofthe Supreme lmrn.utable Pristine Wisdom,~ 2 and the Great Commentary by Naropada. 43 They are stated in abridged form in the Expression ofManjushfi 's Ultimate Names, and so forth. They are only to be comprehended from uncommon quintessential instructions concerning the ultimate. ' That [the basic element] is the ultimate virtue is stated in the Descent into Lanka, a siitra of the great middle:• The virtuous matrix-of-one-gone-thus Is not in the sphere of logicians. and:~~
The nature of the mind is dear light, The virtuous matrix-of-one-gone-thus. and so forth. Also, the honorable superior Asanga, a proponent of the great middle, says, "What is the ultimate virtue? Thusness." Also, the Mahaparinirvar;a Sutra says at length that the matrix-of-one-gone.-to-bliss, the buddha-nature, is virtuous: Child of lineage, I say that even those whose four roots have degenerated, those with perverse attachment, those who deprecate the very extensive siitras, and those who have committed evil deeds such that without interstice [they will be reborn in a hell] have the buddha-nature. Those sentient beings do not have virtuous qualities, but [their] buddha-nature is virtuous. and so forth, and: Child of lineage, in this siitra I say that the buddha-nature has six qualities-permanence, reality, truth, virtue, purity, and perception.
lang kar gshegs pa'i mdo, lankavat4rasutra; P775, val. 29. These passages are cited again, the second at greater lenith, on page 120.
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65
and so forth. Also, the mother of the conquerors [the Perfection of Wisdom Siitras) extensively say: Whether the ones-gone-thus arise or not, the noumenon of phenomena,' the element of attributes; the source of attributes,b and the flawlessness of phenomena abides thus. The one-gone-thus has been manifestly and completely enlightened with respect to it, has manifestly comprehended it. Having become manifestly and ·completely enlightened with respect to it and having manifestly comprehended it, I speak, teach, express, comment, discriminate, clarify, and thoroughly teach it. and so forth. Also, the Descent into Lanka says:~' 0 one of great intelligence, the noumenon, source of attributes, immutability, thusness, reality, and truth of phenomena that I and those ones-gone-thus comprehended abides. Just this fact is stated again and again in many other sutras of the great middle. Moreover, the Matrix-ofOne-Gone-Thus Sutra says: Children of lineage, this is the noumenon of phenomena. Whether i:he ones-gone-thus arise or not, these sentient beings always are, endowed with the matrix-of-one-gone-thus. These and others say that the matrix-of-one-gone-thus-which has many equivalents, such as element of attributes-is the basis and source of all phenomena. Therefore, during the period of impurity due to the presence of defilements, it resides as the basis for the subsistence of the defilements; during the period of [partial) impurity and purity it resides as the· basis for purification of the defilements; and during the period of extreme purity it resides. as the basis of the state of having purified the defilements. Hence, like space, it resides forever, p.ervading all. Similarly, the Glorious Hevajra Tantra (b) How the resultant character is set also says that the natural clear light mind forth in profound secret mantra that resides in all sentient beings is buddha (16.219b.2) and that through merely separating from all.....___ _ _ _ _ _ _ _ _ ____, adventitious defilements it is attained:~6 Sentient beings are just buddhas
b
chos rnams kyi chos nyid; 15.2. chos 'byung;-rhis could also be translated as "source of phenomena."
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But they are obscured by adventitious defilements. When those are. removed, they are just buddhas. and: 47 A single sentient being :who is not a buddha From self~realization does not exist. Hell-beings, hungry-ghosts, animals, Gods, demi-gods, humans, Worms in dung, and so forth Always have a blissful nature Because they do not know merely the bliss Of gods and demi-gods.' A buddha is not found anywhere else In the realms of the world; The mind is complete· buddhahood itself; A buddha elsewhere cannot be shown. Also, it says that, like space, just this matrix-of-one-gone-to-bliss, self-arisen pristine wisdom residing in the bodies of all sentient beings, pervades all things but is not produced from any thing:'" Great pristine wisdom dwells in the bodyDevoid of all conceptuality Pervading all things, Though dwelling in the body, not produced from the body. Also, the Glorious Thorough Union" says: A buddha dwells in one's own mind. There is no buddha anywhere else. Those obscured by the darkness of unknowingness Seek buddha aside from their own bodies: The great pristine wisdom that has abandoned All conceptu~ity resides in the body. Pervading all things, it dwells in the body But is not produced from the body. and so forth. The Vajra Garland Tantra,' explanatory tantra for the Glorious Guhyasamaja,11 also says that all the ·deities of self-arisen pristine wisdom-the ultimate conqueror father and mother, fierce deities, and so 0
'
It is well known that the pleasures experienced by gods and demi-gods are not true bliss, and thus for all sentient beings to have a blissful nature, that bliss must transcend what is experienced by gods and demi-gods.
Basis
forth-reside in the body: In this body of vajra masters Conqueror bodies reside respectively. The first, body-vajra, Resides in the aggregate of forms. Desire-vajra Resides in the aggregate of feelings. Victorious speech-vajra Resides in the aggregate of discriminations. All-worship-vajra Resides in the aggregate of compositional factors. Victorious mind-vajra Resides in the aggregate of consciousness. Again, in their earth constituent such as flesh The supramundane mother lochana resides. IIi the. water constituent such as blood The supramundane mother mama resides. In the fire constituent such as warmth The supramundane mother p3..rJ.c.J.aravasini resides. In the wind constituent such as moving The supramundane mother tara resides. In their two eye sense powers The one-gone-thus, ~hitigarbha. In their two ear sense powers The one-gone-thus, vajrapa1_1i. In their nose sense power The one-gone-thus, akashagarbha. Residing in their tongue sense power Is the one-gone-thus, lokeshvara. In the mass having the nature Of the four constituents called the "body" Resides the one-gone-thus Sarvanivarat:tavi~hkambhin.
In their mental sense power Resides the one-gone-thus ma.fi.jushri. In all the joints of the body Resides the one-gone-thus samantabhadra.
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In all veins and arteries The one-gone-thus maitreya. At the root of the right hand The one-gone-thus yamaiuaka. At the root of the left hand The one-gone-thus aparajita. Residing in the lotus of the mouth The one-gone-thus hayagriva. Residing in the secret area Is the one-gone-thus ·amrtakUJ?-c;iali. Residing in the right shoulder Is the one-gone-thus achala. Residing in the left shoulder Is the one-gone-thus ragaraja.' Residing in the right knee Is the one-gone-thus hira9yanila. Residing in the left knee Is the one-gone-thus mahabala. Residing on their head Is the one-gone-thus chakravartin. Residing in the underside of the foot Is the one-gone-thus sumbha. Here in all this very body Reside all ones-gone-thus. and so forth. Here it must be realized that even those (2) How what abides in this way is all appearing as the spiritual community thm j~w~ls ofth~ ultimat~ noumenon jewel-conqueror children and so forth___:_ (19.lllla.2) are actual buddhas and that all ultimate L - - - - - - - - - - - - - - - l three jewels are just one entity. Thinking of these points, the Chapter of Firm High Resolve says: ' 2 Ananda, the one-gone-thus Is undemonstrable; the one-gone-thus cannot be seen with the eye. Ananda, the doctrine is inexpressible; it cannot be heard with the ears. Ananda, the spiritual community is uncompounded; it cannot be respected with body, speech, and mind. Perhaps, "Raktarija. •
69
Basis
and the Vajra Garland Tantra says: The undefiled mind is buddha. The doctrine is thoroughly spoken in speech. The body called "spiritual community" Is the abode of groups of bodhisattvas. The buddha is described as the syllable hul'fl. Speech is uttered as the syllable ii~, That called "spiritual community" is the ,syllable Having an all-emitting essence.
OYfZ,
The buddha is avadhufi." The doctrine is called lalanii.b The spiritual community is called rasanii.< These have the character of the three. The formless realm is buddha. The form realm is the doctrine, And the desire realm is likewise the spiritual community. In that way the three realms have a supreme character. ' That which is the matrix is nowhere In the three realms aside from your own body. The triple realms' of illusory wind Are seen as like dreams in dre~nis. The essence of the three realms is thusness. Sole, swift, perceptual Blessed into magnificence, it is thusness. Yogic feats are quickly attained. It has the essence of the three bodiesThe buddha is the complete enjoyment body, The excellent doctrine is the body of doctrine. The spiritual community is emanatioD; bodies. It has the character of the three appearancesBuddha form is appearance, Doctrine is attainment of appearance. The spiritual community is increase of appearance.
The central channel. The left channeL The right channeL
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and the Sarrzvarodaya Tantra• also
says:~·'
Buddha and likewise the doctrine and spiritual community Are one but designated as three. It has the nature of the three refuges, The three principles, the three bodies, The three liberations, the three faces, The three syllables, the three bhagas, And the three realms. It is taught as the three ma~4alas, The three yogas, and the three paths. The three pledges, the three virtues, Exalted body, speech, and mind, The three-wisdom, method, And also their union. Through the yoga of seeing The three mysteries as they are And not apprehending the three spheres I,t has the nature of the three mantras And has the nature of the three channels. and so forth. This teaches that just the ultimate matrix-of-one-gone-to-bliss is the three refuges, the three principles, the three bodies, the three liberations, the three faces, the three deities, the three noumenal realms,b the three m~4alas, and so forth. Therefore, the final three jewels are the same because the ultimate three jewels are the element of attributes itself. If in this way you know the discrimination of the two truths even with respect to the three jewels, you will become unobscured with regard to the subduer's word. Likewise, the Mahiiparinirvii'!'l Sutra says: Because the buddha-nature is uncompounded, it is "permanent." "Space" is the buddha-nature. The buddha-nature is the one-gonethus. The one-gone-thus is uncompounded. The uncompounded is permanent. The permanent is doctrine. The doctrine is the spiritual community. The spiritual community is uncompounded. The uncompounded is permanent. and: 5 ~
Children of lineage, moreover, always be mindful of and be ear!lest
b
·An explanatory tantra in the Sarp.vara cycle. chos nyid kyi khams gsum.
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about buddha, doctrine, and spiritual community. These three aspects of religion• have the character of not being different, the character of not being impermanent, the character of.not changing. Whatever beings discriminate these three aspects of religion as different are said not to dwell in the three refuges and not to possess morality; they cannot attain even the enlightenment of hearers and solitary realizers. Whoever act earnestly with a discrimination of permanence with regard to this which is inconceivable are sources ' ofrefuge. Children of lineage, due to the presence of a tree, there is shade. A one-gone-thus is like that; du·e to the presence of the permanent noumenon, there is a source of refuge; it is not impermanent. Whoever propounds that a one-gone-thus is· impermanent is not a source of refuge for gods as well as for the world. and: 55 Therefore, "complete quiescence" is thorough rdease. Thorough release is the one-gone-thus. "The one-gone-thus" is the noumenon. b and: Whoever propounds that the one-gone-thus, the doctrine, and spiritual community are different is not the triple source of refuge. and so forth, and also this statement in Maitreya's Sublime Continuum has. the same import as what was indicated above:% Ultimatdy the [supreme, permanent source of] refuge [fearlessly protecting] transmigrating beings [from suffering] Is just the sole [perfect] buddha. [The finality of the doctrine and the spiritual community js just buddha] because the subduer [who is distinguished by being beginningless and endless and so forth]. has the body of attributes' [endowed with the character of the two pure truths/ the completion of separation from desire,] And because the spiritual community [is qualified by abandonment and realization and] their finality is [just the actualized body of attributes of a buddha].
b
d
chos, dharma. chos, dharma. chos sku, dharmaJarira; perhaps this could be translated as "body of doctrine" here. These are true cessations and true paths from among the four noble truths.
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Mountain [)octrint
Moreover, Maitreya's Sublime Continuum, (3) How a multitude ofexamples and con,densing the meaning of the Matrix-of their meanings teach that just that is the One-Gone-Thus Sutra and so forth, says:" matrix-ofone-gone-to-bliss (22.3112b. 6) Like a buddha [body adorned with mar~ and beauties existing inside] an ugly [closed] lotus, honey endowed with the excellence of ten tastes existing] in [the middle of many groups of) bees, An [undeteJ;"iorated] kernel [of grain existing] inside [bristles and] husk, [excellent immutable] gold [existing] inside [a big cesspool of] filth, An [inexhaustible great] treasury [of jewels existing covered by much] earth, [the capacity of gradually growing] the stalk [9f a tree] and so forth [existing] inside·a small seed [and peel], The image of a conqueror [made from a precious substance existing wrapped] inside a [filthy] tattered garment, A lord of humans [who is a universal monarch existing] inside the abdomen [or womb] of a woman [of bad complexion, attire, and so forth], And a precious [gold] image [existing] inside [the dark mud of] an earthen [mold when casting], This [naturally pure buddha] constituent [or basic element, the matrix-of-one-gone-thus,] dwells in sentient beings Obscured with the adventitious defilements of afflictive emotions." The [adventitious] defilements [that obstruct what is naturally pure] are similar to a lotus, living [bees], husk, filth, earth, Fruit, tattered garment, [an unfortunate] woman pained by the burning suffering [of being protectorless and so forth], and earth constituent [of dark mud]. The undefiled [pure] supreme essential constituent, [the matrix-ofone-gone-thus,] is similar To a buddha [body], honey, kernel [of grain], gold, treasure [of jewels], Dol-bo-ba's view of the presence of a permanent matrix endowed with ultimate buddha qualities within all sentient beings seems to directly accord with seven of the nine· metaphors-a buddha inside an ugly lotus, honey in the mi'dst of bees, a kernel inside a husk, gold within filth, a treasury of jewels under the house of the destitute, a statue of a buddha inside a tattered garment, and a precious image in a clay mold. The Ge-luk-ba presentation of a naturally uncontaminated consciousness that can develop buddha-qualities accords with two of the examples-the capacity of growth existing in a small seed and the fetus of a universal monarch dwelling inside the womb of a lowly woman.
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73
Nyagrodha tree [and so forth], image [made from] precious substance, supreme lord of the [four] continents, and statue of precious [gold]. and:~•
The coverings of the afflictive emotions [obstructing the thusness that is] the. basic constituent of sentient beings, [Because of] not being related [with the nature of the mind, are adventitious but have also abided] beginninglessly [together with the element of attributes] .. The undefiled nature of the mind [of sentient beings-the matrixof-one-gone-thus, undefiled from the start-and the innate pristine wisdom] Are said to [have abided] beginninglessly [where those obstructors are]. and so forth, and: 59 [Stemming] from the manifestation of [a threefold] difference<.o_ The thusness of common beings, [the thusness of] superiors, a11-d [the thusness of] perfect buddhasThe [omniscient one directly] perceiving suchness taught [very clearly] This matrix-of-a-conqueror, [the naturally pure element ofattributes,] to [fortunate] sentient beings [who are trainees]. and also, regarding that, what is the meaning of the statement [in Maitreya's Sublime Continuum]"' that, from the viewpoint of the thusriess that is together with defilement, all sentient beings have the matrix-of-one-gone. thus? Because a perfect buddha's body [of attributes] spreads [to and pervades all phenomena], And because thusness, [the noumenon of all of cyclic existence and nirva~a,] has no differentiations, And because the lineage [of a one-gone-thus] exists [in all sentient beings as the naturally pure element of attributes suitable to be cleansed of obstructions, Even] all embodied beings [beginninglessly] at all times [uninterruptedly] have the buddha-matrix.•
sangs rgyas kyi snying po. For discussion of this triad-body of attributes, thusness, and lineage-see the Sublim~ Continuum,1.144-l52.
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Mountain Doctrin~
and so forth, and the One Hundred Fifty Modes ofthe Perfection ofWisdom6 z also says: Since it is the nature of all, all sentient beings have the matrix-ofone-gone-thus. Since all have received initiation from vajragarbha, all sentient beings just have the vajra matrix. Since all speech is selfarisen, all sentient beings have the matrix of attributes. r-----------------------~
and Asanga's Commentary on (Maitreya's) (4) How just that is taught to be equit,a"Sublime Continuum" of the great middle , lent to the naturally abiding lineage also says that this which is the matrix-of- .__(2_3_.5_.11_3_b._3J____________:. _ _.....J one-gone-thus is the naturally thoroughly pure lineage:('' Thinking of just this thoroughly pure lineage, the essenti~ constituent of a one-gone-thus, it is said: Just as refined gold is not seen In particles of stone, But is seen upon being thoroughly purified, So is the one-gone-thus in the worldly. and: Also, because the naturally pure lineage exists, it is not fit for it ever not to be pure. This is because it is like the fact that, thinking that · the suitability for purification exists in all sentient beings, the supramundane victor says: That which, though beginningless, has an end, Has a quality of permanent natural purity. Due to being obscured by a beginningless covering it is not seen, Like a golden form that has been covered. ~------------------------~
Moreover, it is said that that lineage is the (5) How just that is taught to be equitJacontinuum of the natural noumenon, the lent to the expanded and condensed lineessence of the three lineages, five lineages, ages mentioned ir1 the tantra sets and so forth, the continuum of which never ....__(2_4_·3_:;I_J_b_.'l_?___________________, is broken. The Glorious Guhyasamaja says: Lineage is called "continuum."• Continuum is called "original." That which is not produced and not destroyed Is described as being that lord.
Basis
and, "[The term] tantra is stated for a continuum," and: The lineages are five, three, And by nature a hundred lineages. and so forth, and the Glorious Hevajra Tantra also says:c..t The lineages are said to be six, But through amalgamation are of five aspects. Differentiated by exalted body, speech, and mind, They come to be of three aspects. They are called lineages Due to being counted and grouped As types having the nature Of the five elements and of the five aggregates. and:6s The sole great mind Is characterized by fivefold form. From just those five lineages Many thousands are just born. Hence these have a single nature, Great bliss, supremely helpful. Through the division of minds of passion And so forth it comes to be five. In one lineage the collections of ones-gone-thus Aie as many as the sands of ten Ganges rivers. In the collections of lineages are many lineages. In those lineages are hundreds of lineages. In those also are a hundred thousand great lineages, And in those are millions, and those become innumerable, And in those lineages are innumerable lineagesThese all being arisen from the lineage of supreme joy. and the Expression ofManjushfis Ultimate Names also says:66 [Then Shakyamuni, the supramundane victor,] Perceived all the great lineages of secret mantra, The lineage of those holding the knowledge mantras Of secret mantra, the three lineages, The mundane and supramundane lineages,
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Mountain Doctrine
The great lineage illuminating the world, The supreme lineage of the great seal, The great lineage of the great crown protrusion. With respect to the meaning of these, the Glorious Kalachakra Tantra says that-just the naturally pure lineage i$ many divisions oflineage:67 The five empty crown protrusions, the three lineages also are likewise exalted body, speech, and mind vajras. The seal lineage such as a and so forth; all the groups of ka and so forthb endowed with ha ya ra va Ia, The mundane and supramt,mdane endowed with ha ya ra va Ia as well as the vowels illuminating the worlds, Being the sovereigns of knowledge-mantra bearers, the eighteen groups abiding as all ka and so forth stacked up. and likewise: The lineages of the six groups, ka and so forth, thoroughly set in series, Respectively vajra, sword, jewel, wheel, lotus, and likewise curved knife are [lineages] of conquerors, And again each group is divided by five divisions of all supreme conquerors. Likewise, with respect to the teaching of five lineages, "Endowed with five faces and five knotted locks," and with respect to the teaching of six lineages, "The frightful six-faced fierce king/' and with respect to the teaching ofa hundred lineages, "The hundred faced halahala." Through those, as well as through statements by the foremost venerable Avalokiteshvara [Kalki Pu!).4arika] :r.• Here, in the monarch of tantras having the nature of three lineages, the three-faced having the nature of exalted body, speech, and mind is to be discussed. With respect to that having the nature of four lineages, the four-faced having the nature of exalted body, speech, mind, and pristine wisdom is to be discussed. The tantra having the nature of four lineages, together with the. one natural lineage, is to be discussed. Similarly, that having the nature of five lineages, together with one natural lineage, becomes that which has the nature of six lineages.
b
That is, the vowels. That is, the consonants.
. Basis
77
and' so forth, and also the Tantra ofthe Supreme Original Buddha:69 The tantra of the great vajra holders itself Is the lineage of ones-gone-thus. Just it is the great vajra lineage. Just it is the pure lotus lineage. Just it is called great jewel lineage. Just it is desire devoid of attachment. and the Vajra Garland Tantra:
It is clearly said in the root tantra that wh,en The meaning of the lineage divisions is condensed, Lineage has five aspects. and so forth, and the Tantra ofthe Supreme Original Buddha: Three lineages, five lineages, One natural, and a hundred lineages. and so forth, it is to be understood that all divisions of lineages mentioned in the profound tantra sets are divisions of the natural lineage but not of the developmental lineage. Objection: Does this not contradict the explanation in Maitreya.'s Ornament for the Clear Realizations 70 thitt different divisions are unsuitable in the natural lineage: The element of attributes has no divisions. Therefore the lineages are not fit to be different.
Answer: It does not, because this is said in consideration that different entities [of lineages] do not exist, whereas in the profound tantra sets divisions of lineages are described by way of aspect, even though the entity is indivisible. Hence there is not even the slightest contradiction. A passage from the Pile of Jewels Sutra7 ' cited in the master Bhavaviveka's Lamp for (Niigiirjuna s) "W"tsdom "says: That in which actions' do not exist and the effects of actions do not exist is the lineage of superiors. In the lineage of superiors physical actions are not done, verbal actions are not done, and mental actions are not done. This also is in consideration of the basal noumenon that is without actions and their effects-the uncompounded basic element.
/as, karma.
Mountain Doctrine
78
Thus. it is said• that, although the meaning of the natural lineage set forth in the profound siitras and tantras is one as thusness_:_naturally clear light, the matrix-of-one-gone-thus, the pristine wisdom of the element of attributes-there are differences of not being obscured and being obscured about the great many attributes that are its aspects, qualities, and so forth. This is a monarch of quintessential instructions viewing from on high, having vaulted into the sky of the profound import of the tantra sets. Similarly, just that natural lineage is (6) How just that also abides as the conalso the continuum of the final undifferenti- tinuum ofthe profound noumenon and able emptiness and co,npas,sion, and just as the vajra lineage (page missing/J5b.7) that always dwells as the basis of all phenomena, [both conventional and ultimate,] and is the causal continuum, called the vajra lineage. Moreover, from statements in the Vajra Lineage Chapter of the Glorious Hevajra Tantra: 71 The syllable he expresses great compassion. Also vajra expresses wisdom. I will expound this tantra having a nature Of wisdom and method. Listeri! and also in the root Hevajra Tantra of five hundred thousand stai1zas:7·' This compassion is described in three aspectsSentient beings, phenomena, and the unapprehendable. From the term "great" it is unapprehendable. The syllable he expresses it. Due to the union of exalted body, speech, and mind The earlier syllable va'f!l is just that. Also the term vajra [expresses] e, Fully aspected emptiness. The term yoga expresses The unification of these. The tantra having a nature of wisdom and method Is expressed as a yoga tantra. and: The vow of all buddhas The reference is to a passage in Tripi~akamala's Lamp for the ThreeModeswhich says: Though the object [or meaning] is the same, mantra treatises Are superior because of being non-obscured, Having many skillful methods, no difficulties, And being created for those with sharp faculties.
Basis
79
Abides as the syllables evarrz. Later divided into.,three lineages, Divided into five lineages, Divided into six lineages, And likewise divided into four. The tantra having a nature of wisdom and method I will explain. Listen! and so forth. Thus the two lineages are the wisdom and inethod lineages; the three lineages are the lineages of exalted body, speech, and mind; the four lineages are the lineages of the four bodies, the four vajras, and so forth. Moreover, in this very Chapter on Lineage [in the Glorious Hevajra Tantra]: 7~
The indivisible is called vajra. Sattva is unity of the three existences.• Through this wise reasoning. [The body of attributesr is called vajrasattva. Sattva dwelling in enlightenment Is called bodhisattva. That filled with flavors of great pristine wisdom Is called mahasattva. Due to always abiding in the pledges, Samayasattva is so called. and also in the root Hevajra Tantra of five hundred thousand stanzas: That called indivisible vajra Is proclaimed as the syllable varrz. Indivisibility of exalted body, speech, and mind Is expressed by the syllable varrz. The sattva that is unity of three Is expressed by the syllable e. Together with the syllable e of wisdom The syllable varrz having the nature of the t~ree lineages, The hero dwelling in the middle of the solar plexus, Endowed with wisdom like itself In the area of flowery secrecy, Is called vajrasattva. According to Kr~l).licharya's commentary (Farrow and Menon, Concealed Essence, 7) the three are body, speech, and mind.
80
Mountain Doctrine
Called heruka with two arms, Just that moves the three worlds. Just that is called the nature. Buddha body, great bliss, Just that is the vajra of pristine wisdom. That is innate joy itself. Just that is also called causally concordant. Unmoving, only just that Is called vajra of exalted mind. Just that is vi~hJ1-u, four-faced. Just that jvalajvalabhyo. Just that is called the body of attributes. The one having a vajra dwelling in the wheel of doctrine, Bearing the manner of the joy of special joy, Just that is also called maturation, Extinguishing the suffering of sleep. The one called mahasattva Filled with the taste of great pristine bliss, Master of the wheel of enjoyment at .the throat, Just that is called speech vajra. The one-gone-thus having a lotus in hand, Just that is called supreme joy, Expressed as person-making. Conventionally ~nd ultimately It extinguishes the dream state. Just that becomes the complete enjoyment body, Teaching the doctrine of the buddhas. Just that is called bliss-·making. Kifiki_ti vajra itself having the aspect Of three faces and six arms Becomes the third heruka. Due to always abiding in the pledges That one is called the abiding. The great bliss of the pledge, the juice Of the rabbit-bearer' dwells at the forehead, The sattva abiding well as ambrosia, 'Called the syllable orrz, Just that is called vairochana. Solely the vajra of exalted body, That is, the moon, which symbolizes the white essential fluid.
Basis
81
Brahma holding body-vaj_ra, Is called suchness. The entity ofbrahma joy Is called the form body. Just that is called wheel in hand. Exalted body having the character of emanation Through reversal is also stainless. Just that is the extinguishment of the waking state. Just that becomes pujuvajra,' Called eight-faced heruka, Great hero with four legs, Completely endowed with sixteen arms. Due to such physical distinctions It is called the fourth heruka. From that having the nature is the dharma. From the dharma is complete enjoyment itself. From that is the emanation body. Thus the bodies are four. Brahma holding body-vajra, Maheshvara, speech-vajra, Vi~hJ?.u holding mind-vajra, Vajrasattva, great bliss .. and moreover the superior presence Vajragarbha in commentary on the Chapter on Lineage says that just that basal continuum, or causal continuum, is the essence of the four lineages of ultimate deities-the four herukas, and so forth: 76 The lineages are said to be three. That endowed with the nature Is called "four lineages." Through distinctions offour activities The presentations of lineages are those. This should be known by those endowed with yoga Manifestly wishing for the buddha path. and: The syllable evaY(l is vajrasattva. The syllable !Ju1?1 is mind-vajra. The syllable iif? is speech-vajra. Or, pijuvajra.
82
Mountain
The syllable
Doctrin~
.
orrz is body-vajra.
Some think: Since this first chapter [of the Hevajra Tantra] is known as the fruit continuum, it is not the basal, or causal, continuum. Response: It is commonly established that the omniscient one calls this the "Chapter ofVajra Lineage" and that it is not seen that he calls it "Chapter of the Fruit." It also is not unsuitable to initially speak of the basal, or causal, continuum. As Maitreya's Ornament for the Great Vehicle Sutras says, in the systems of the pure great textual systems it is not unsuitable to begin with the basis, or lineage, and proceed to the paths and the fruits:" Lineage', zeal for the doctrine, Altruistic; mind generation, Achieving giving and so forth, Entry into flawlessness, Thoroughly ripening sentient beings, Purifying lands, Non-abiding nirva~a. Supreme enlightenment, and teaching. Moreover, it says: 78 Because thusness does not differ in all, And its state ,of having been purified Is the one-gone-thus, All transmigrating beings have the matrix of it.• Accordingly, if, in consideration that the basal and resultant entity is the same in thusness, it is even said that the basal, or causal, continuum is the fruit continuum, there is no fault. This is because the Superior Eight Thou-' sand Stanza Perfection ofWisdom Sutra also says:7') That which is the thusness of a one-gone-thus is the thusness of all phenomena. That which is the thusness of all phenomena is the thusness of a one-gone-thus. and so forth and many siitras such as the Extensive Mother [that is, the Perfection of Wisdom Sutra in One Hundred Thousand Stanzas 110] and so forth state that there is no division between the thusness of buddhas and of sentient beings.
For a later citation of this stanza see 247.
Bmu
83
Similarly, just this which is the entity of (l) How just that abides like space m the the basis, or lineage, thusness, the body of continuum ofthe indivisibk entity of attributes, is said, like space, to pervade all bmis andfruit (33.3118a.7) phenomena. The · Lady Sky- Traveler Vajra Tent Tantra"' says: · The buddha, the great seal, The wondrous great bliss, resides like space Wherever the realms of space are And in the thousands of realms of the world. and so forth. This teaches that just this vajra lineage, or naturally thoroughly pure lineage, is the buddha, the great seal, and the wondrous great bliss, and also that it pervades all and serves as the basis of all, like space. Moreover, the Mahaparinirva1Ja Sutra says: The buddha-nature of sentient beings is like space. Just as space is not past, not future, not present, not inside, not outside, or included within forms, sounds, odors, tastes, and tangible objects, so the buddha-nature is likewise. and so forth, and: Child of lineage, for example, because space is not inside sentient beings, nor outside, nor both inside and outside, it is unobstructed. The l?uddha-nature of sentient beings also is likewise. and: The one-gone-thus is without production and without lineage, and due to being without production and without lineage is permanent. Permanent phenomena thoroughly pervade all, just as space is allpervasive. and the Sutra Set Forth by Akfhayamati 82 also says that the buddha-nature, the body of attributes of a one-gone-thus, and element of attributes abide pervading all, like space: A place where the eleqJ.ent of attributes is is also a realm of sentient beings. A place where a realm of sentient beings is is also a realm of space.Therefore, all phenomena are said to be similar to space. Similarly, Asanga's Commentary on (Maitreyas) "Sublime Contin.uum of the Great Vehicle" also says: A sentient· being outside of the body of attributes of the one-gonethus does not exist in the realms of sentient beings, like a form in
Mountain Doctrin~
84
the realm of space. and Vajragarbha's Commentary also says: 83 Though a pot breaks, There is no breakage in space. Likewise, though the body disintegrates, There is no disintegration in pristine wisdom. and the Glorious [Kiilachakra} Tantra also says: Just as even though the water in a pot is taken, the space does not go away, So the one having the space-vajra pervading space, though devoid of place, is in the middle of the body. and Maitreya' s Ornament for the Great Vehicle Sutras also says: 84 Just as space is asserted as always pervading all, So [the uncontaminated buddha-element of attributes] also is asserted as always pervasive. Just as space pervades all forms [in the sense of opening the way for them], So it also pervades the groups of sentient beings. and the Sutra on the Inconceivable Mysteries ofthe One-Gone-Thus also says: 8\ Shantamati, it is thus: For example, space dwells in all appearances of forms. Shantamati, similarly, the body of the one-gone-thus also thoroughly dwells in all appearances of sentient ·beings. Shantamati, it is thus: For example, all appearances of forms are included inside space. Shantamati, similarly, all appearances of sentient beings are included inside the body of the one-gone-thus. and Maitreya's Sublime Continuum of the Great Vehicle also says that thusness is like space:86 Just as space which has a non-conceptual [and unobstructed] nature Pervades [undifferentiably] all [physical things], So the [luminous] nature of the mind, the [primordially] undefiled element [of attributes, Also] entirely pervades [without differentiation all states of persons]. That [naturally pure element of attributes] is the general character [or noumenon] of all phenomena;
BasiJ
[Hence it equally permeates and] pervades [all states of] faulty [common beings, Bodhisattvas] endowed with qualities, and [buddhas of] final [qualities], , Just as space is omnipresent in [all] types of forms-low, middling, and supreme, [such as earth, copper, and gold vessels].
Just as [uncompounded] space pervades all [physical compounded · phenomena] But due to being subtle [not being a coarse form] it is not affected [by the flaws of forms such as impermanence and so for.th of forms], So this [luminous element of attributes, the matrix-of-one-gonethus,] dwelling {pervasively] in all sentient beings [as the nature of their minds Also] is not [ever] affected [by the flaws of sentient beings such as afflictive emotions and so forth, since it is naturally pure]. Just as the world [of the external environment] in all ways Is [initially] produced [and forms] and [finally] disintegrates [and ceases] in [dependence upon] space [which opens opportunities, but space has no production and disintegration], So the sense powers [of internal sentient beings] are [initially] produced [and increase] and [finally] disintegrate [and cease] In [dependence upon the unchanging matrix-of-one-gone-thus,] the element [of attributes] which is not compounded [by causes and conditions, but the noumenon has no production and disintegration]. and so forth,• and:•• The [luminous] nature of the mind, [the element of attributes,] like [the uncompounded] space constituent, Does not [rely on substantial] causes and does not [rely on cooperating] conditions. [Hence] it also does not [rely on] a collection [and therefore Also] is not produced [in the beginning], does not abide [in the middle], and disintegrates [in the end, and therefore never changes due to the three attributes of compounded phenomena].
Dol-6o-6a cited the second stanza plus the subsequent four stanzas earlier (62).
85
Mountain Doctrine
86
The clear light nature of the minds [of all sentient beings, the matrix-of-one-gone-thus,] like [the nature of] space [which does not change due to clouds, smoke, and so forth], Is just not [ever] changed [by purification of obstruction, nonpurification, and so forth]. Through adventitious defilements [that are suitable to be abandoned and are included within the thorough affliction of the af~ flictive emotions such as] desire, [hatred, delusion,] and so forth, [the thorough affliction of actions, and the thorough affliction of birth], Which arise from [improper mental application] conceptualizing the unreal, [the noumenon] does noi: [at all] become afflicted [since it is naturally completely pure]. .-------------------------~
Furthermore,
M~treya's
Sublime Contin- (8) How just that abides as three phases
uum ofthe Great Vehicle speaks of it as three ofthe ultimate body ofattributes phases of the body of attributes:89
(36.2/20a.2)
The [three] states [of the matrix.-of-one-gone-thus]-not being purified [of adventitious defilements], Being purified and not purified, and being very purified-are respectively expressed [And taught with three different names,] "Sentient being," "bodhisattva," and "one-gone-thus." and Asanga' s Commentary also says: For the occasion of impurity the appellation "the basic constituent of a sentient being" is used; for the occasion of impurity and purity the appellation "bodhisattva" is used; for the occasion of extreme purity the appellation ''one-gone-thus" is used. It is said: Shariputra, just that body of attributes when enveloped by limitless ten millions of afflictive emotions, carried by the continuum of _cyclic existence, cycling in death and birth in beginningless and endless cyclic existence is called "the basic constituent of a sentient being." Shariputra, just that body of attributes when one is discouraged about the suffering of the continuum of cyclic existence, separated from attachment for all the objects of desire, and practicing for the sake of enlightenment by way of the eighty-four thousand bundles of attributes included in the ten perfections is called "bodhisattva." Shariputra, just that body of attributes released from all the coverings of afflictive emotions,
Basis
87
passed beyond all suffering, separated from all defilements of secondary afflic~ive emotions, pure, abiding in the supremely thoroughly pure noumenon, entered onto the ground of being looked up to by all sentient beings, attained the power of non-duality with respect to all levels of objects of knowledge, having the quality of unobstructedness, and attained the unimpeded power of lordship" over all doctrines is called "one-gone-thus, foe destroyer; completely perfect buddha." and: Shariputra, therefore it is not that the body of attributes is other than the basic constituent of a sentient being. Just the basic constituent of a sentient being is the body of attributes; just the body of attributes is the basic constituent of sentient beings. These are non-dual in facti the mere letters are different. Furthermore, [Vasubandhu's] Extensive Ex- (9) How just that also abides as the three planation of the Perfection of Wisdom Sittra phases ofthusness and so forth (37.4120b.5) in One Hundred Thousand Stanzas says:90 The text says, "All sentient beings have the matrix-of-one-gonethus." Hence all sentient beings have the nature of thusness. Furthermore, thusness has three states-an impure state, a pure and impure state, and a very pure state. Concerning those, the i~pure state is all common beings. Since they do not have the state of enlightenment and are limited to the state of a sentient being, that thusness is called with the name "sentient being."b The pure and impure state is superiors. Since they have boththe state of enlightenment an'd the state of sentient being-that pure and impure thusness is called with the name "bodhisattva." The state of thorough purity is limited just to the state of enlightenment. Hence, that thusness is called with the name "onegone-thus." As it is said, "Subhiiti, 'one-gone-thus' is a synonym for thusness." and [Vasubandhu's] Commentary on the Extensive Mother, the Twenty-five Thousand Stanza, and Eighteen Thousand Stanza Perfection ofWisdom Sittras says at length: 91
b
dbangphyug(rich with power). mns dpa: sattva.
88
Mountain
Doctrin~
The thusness called the "matrix-of-one-gone-thus" has three states-an impure state on the grounds of common beings, an impure and pure state on the grounds of bodhisattvas, a pure state on the ground of a one-gone-thus. Concerning those, the impure thusness is called "sentient being"; itis called the "flawlessness of afflictive emotions." The pure and impure state is called "bodhisattva" because the state of enlightenment is pure and the state of a sentient being is impure. It is called the "flawlessness of bodhisattvas." The pure state is called "one-gone-thus" because it is stated, "Subhiiti, 'one-gone-thus' is a synonym for reality, thusness." Just that is called "flawlessness." and: The thusness of all phenomena exists at all times. Since the thusness of the one-gone-thus also is not other than that, it exists at all times. and: With respect to the statement, "Wishing to be born in the buddha lineage," the lineage of a one-gone-thus is to be taken here as the thoroughly established thusness. and: The statement, "The world is the limidessness of the element of attributes," is in reference to the world of sentient beings. Because even the worlds of sentient beings are limidess, they are the limitLessness of the matrix-of-one-gone-thus. and: With respect to the statement, "The lands of sentient beings are thoroughly pure," since all sentient beings have the matrix-of-onegone-thus, the lands of sentient beings are thoroughly pure. and so forth, and the Compendium ofPrecious Qualities also says: 92 That which is the thusness of the past is the thusness of the future. That which is the thusness of the present is the thusness of foe destroyers. That whiCh is the thusness of all phenomena is the thusness of conquerors. This thusness of phenomena has no differentiation at all. and:
Basis
89
The one-gone-thus whose wisdom has gone beyond knows That the thusness of the world, the thusness of foe destroyers, The thusness of solitary realizers, the thusness of buddha children Is just the same, devoid of thingness, not other, thusness. Whether the wise reside in the world or in nirvli.Ifa, The flawless noumenon, this emptiness of phenomena, abides. Bodhisattvas realize this thusness. Therefore, buddha bestows the name "one-gone-thus." and: This is a supreme treasure of attributes and a holy treasury of attributes, The buddha lineage, treasury of transmigrators' bliss and comfort. Though past and future protectors of the worlds in the ten directions Axe born from this, the element of attri~utes is not consumed. All the diverse trees, fruits, flowers, and groves Arise and come out from the earth, But there is no consumption or increase in the earth, No deterioration, no conceptuality, no discouragement. The attributes of bliss and comfort of all the diverse buddhachildren, Hearers, solitary realizers, and transmigrating beings Arise from the supreme perfection of wisdom. Wisdom is never consumed nor increases. These say that this which is the body of attributes, matrix-of-one-gone-tobliss, element of attributes, omnipresent in all three states, is the very perfection of wisdom, the undifferentiable entity of basis and fruit, the buddha lineage, and say that it exists at all times as the basis of all phenomena. Since just it also is the ultimate deities-the four herukas, and so forth-mantras, tantras, mar:t<;lalas, and so forth, it is to be believed that the thought of these profound scriptures is not contradictory and just has the same meaning. [This exposition) is in dependence on the supreme quintessential instructions of glorious tenth grounders. Closely thinking of such, the protector Avalokiteshvara [Kalki Pul).~arika] says: Here even for the one there are a variety of names-effective things and non-effective things. Therefore, yogis do not act in nominal
90
Mountain Doctrine
conceptions with regard to the teaching of one actuality' through a variety of names. This comes from just depending on reliance on the meaning, upon having thoroughly analyzed well by means of the quintessential instructions of a holy guru, as one would do with gold. Similarly, thinking of the naturally thor- (10) How just that also abides as many oughly pure lineage, the basic element of a ~antra lineages ofgreat afflictive emoone-gone-thus, the Glorious Guhyasamaja nons and so forth (41.3122b.5) say5 that ultimate hatred, pride, and so forth are the five conqueror lineages: Vairochana is hatred, the supreme lineage; Pride is ratnasambhava, the lineage of power; Desire is the lineage of great doctrine; Jealousy is amoghasiddhi; Bewilderment is the great lineage of alqhobhya; The creator cause of this tantra Is the very vajrasattva Since the thoroughly non-abiding matrix Exists in the alqhobhya lineage. and the Glorious Thorough Union also says: This variegated illusory seal Is called with the symbol "lady sky-traveler." This is "space lady sky-traveler." Here the basic constituent is designated. Due to going everywhere in space It is renowned as "lady sky-traveler," The variegated seal iri all, The variegated binding in all. This is the lineage of vajra vajra-holder itself, Likewise the lotus lotus-holder, And the jewel jewel-holder. Thus it says that just the element of attributes-the basis of emptiness-is the great seal that has the form of manifold ultimate lady sky-travelers and that just it is the vajra lineage, lotus lineage, and so forth. These also are the natural lineage. Also, the Higher than High Exposition Tantra speaks at length [about the several lineages] within the context of the naturally thoroughly pure buddha lineage:9J dngospo.
Basis
91
It is described as many various lineages. In brief they are renowned As three, five, and also six, The highest of yogic practice. The retinue of lady sky-travelers and so forth And the entire three realms Arise from the lineage. All the bodies arise separately.~>~ Moreover, all the mother-lineages, Happy, pleased. and attractive Are born and arise from mind. 95 and so forth. Similarly, the glorious presence Vajragarbha also says: Just that naturally pure lineage is said to be the ultimate deity that is the essence of the six lineages and so forth. Thus, the heruka having the essence of the six lineages is kalachakra; only that is also called "original buddha." His garland of a hundred heads are the hundred br:anches of the vedas. The great .one having the vajraskulls ofbrahma's decapitated heads is called supramundane victor. The bound necklace of the double lady sky-traveler has an essence of the six lineages. In other tantras this has an essence of the five lineages. Therefore, it is said: Lineages are described in six aspects. Through condensation they are five aspects. By way of the distinctions of body, speech, and mind They become just three aspects. Through the stages of explanation this way, there is the definiteness of six lineages, five lineages, and three lineages: That enumerated as types By way of having the nature Of five lineages, five elements, and five aggregates Is manifestly called "lineage." and so forth, and similarly the Glorious Secret Moon Drop Tantra also says:9<'· Lineage is taught as one hundred aspects, And, in brief, five aspects. Through the application of body, speech, and mind It also becomes three. nyis gyur gyi mkha' gro ma'i dra ba sdom pa; trawlation doubtful, 42.6/23b.3.
92
Mountain Doctrint
and the Glorious Drop ofPristine Wisdom Tantra also says: Body is the one-gone-thus bestowing refuge. Recollect mind as vajradhara. Body achieved from the five aggregates Is the supreme nature of the five lineages. The sixth lineage is renowned as mixid-vajra, The chief of countless lineages. The five are. wheel, jewel, lotus, And likewise sword and vajra. Forms, feelings, discriminations, C9mpo·sitional factors, and likewise consciousness. Forms are renowned as vairochana, Self-entity of bewilderment-vajra. Feelings are ratnasambhava victor, Self-entity of pride-vajra. Discriminations are amitabha, Renowned as desire-vajra. Compositional factors are amoghasiddhi, Indicated as jealousy-vajra. Consciousness here is ~hobhya, Meditated as hatred-vajra. Space is renowned as vajrasattva, Devoid of aspect, lord of yogic feats. Bewilderment is the mirror-like wisdom. Pride is recollected as [the wisdom of] sameness. [The wisdom of] individual realization is desire. [The wisdom of] achieving activities is jealousy. Hatred is the pure [wisdom of] the element of attributes. From' the sole great bliss here They abide as five particulars. From having stirred the white bliss The coalescence having a ~onderful face Is known as vairochana. Bewilderment having the character of doctrine, The form ofmelted97 black bliss, Is recollected as akshobhya. Because of the ligh~ of red bliss There is the one-gone-thus amitabha. Because of being pervaded by wind The blue bliss indicates amoghasiddhi. From pride here yellow bliss
Basis
93
Is ratnasambhava. Devoid of space, lord ofyogic feats, Vajrasattva victor is the lord of all. Because of nice long eyes Very supreme bodies in the aspects of goddesses Are to be worshipped with striving. Never look down upon them. and so forth. This teaches that: ultimate forms., feelings, and so forth are the wheel lineage, jewel lineage, and so forth ultimate bewilderment and so forth are the lineages of the five pristine wisdoms-the mirror-like, and so forth ultimate bliss, white and so forth, are the lineages of buddha vairochana, and so forth. The statement here that ultimate bliss is the color white, and so forth, is not in reference to conventional colors but to the colors of thusness as in the statement, "great color and great body size," and thus these are colors not having the flaw of conflicting with other colors. Thinking of these lineages. of ultimate color, the Glorious Hevajra says: 93 Bliss is black, bliss is yellow, Bliss is red, bliss is white, Bliss is green, bliss is blue, Bliss is all that moves and. does not move, Bliss is wisdom, bliss is method, Bliss is likewise their union. Bliss is things, non-effective things are bliss. Bliss is called vajrasattva. · Since the vajrasattva that is the undifferentiable entity of basis and fruit is endowed with all aspects, it is endowed with all colors. Therefore, since it just abides as the ultimate undifferentiable entity of basis and fruit, this very Vajra Lineage Chapter [in the Hevajra Tantra] is also the fruit. The Mahiiparinirvii1Jil Sii.tra also has ,..-(1-l_)_R_o_w_jus-tt.-h-at_a_ls_o-ab-ide.-~-m----, statements that basis and fruit are undiffer- nirva~. body ofattributes, and so fonh, entiable, since it says that just this element ofundifferentiable bmis and fruit of attributes that is the basis of all also is the (45.4125a.l) great fruit, final pristine wisdom, great.___ _ _ _ _ _ _ _ _ _ _ __, teacher, and so forth: Maudgalyayana, "nirvaiJ.a" is a verbal convention. It is a footprint.
94
Mountain Doctrine
The state of completion. Fearlessness. Great emptiness. Great fruit. Final pristine wisdom. Great patience. Unimpeded meditative stabilization. Great element of attributes. Taste of delicious sweetness [ambrosia]. It is difficult to see. Similarly, the Excellent Golden Light Sutra also says that just this body of attributes is the cause, foundation, fruit, basis, great vehicle, entity of onegone-thus, matrix-of-one~gone-thus, and so forth: 99 The body of attributes manifests the diverse deeds of one-gonethus. Children oflineage, it is cause, object of activity, source, fruit, and is the inconceivable that is depended upon as the very foundation." When this meaning is manifestly known, that very pristine wisdom is the great vehicle. Just that is the entity of one-gone-thus. It is' the matrix-of-one-gone-thus; in dependence on that pristine wisdom the initial mind is generated, and the mind thoroughly purifying the grounds manifestly arises; the mind irreversible from the groun~s also manifestly comes to be, and the mind abiding with only one birth to go, the vajra-like meditative stabilization, and the thought of a one-gone-thus also manifestly arise; also all the immeasurable innumerable excellent attributes of a one-gone-thus manifestly come to be. In dependence upon that body of attributes great, inconceivable meditative stabilizations also manifestly arise. In dependence upon this body of attributes all great pristine wisdoms also come to appear. Thereby the two exalted bodies arise in dependence on meditative stabilization and pristine wisdom. This body of attributes, in dependence upon its own entity, is called "permanent," "sdf." Depending on great meditative stabilization it is called "bliss." Depending on g~eat pristine wisdom, it is called "thoroughly pure." Therefore, a one-gone-thus has gained and abides permanently in bliss and thorough purity.
~--~--------~--------~
Similarly, the Descent into Lanka Sutra says:
(1 2) How just that also abides as the
thoroughly established noumenon of Mahamati, what is the thoroughly indivisible basis and.fruit (47.2125b.6) established nature? It is thus: Since the thusness devoid of signs, names, characteristics of things, and conceptuality is an attainment of realization by a superior's pristine wisdom, it is an object of activity by a superior's pristine wisdom of individual knowledge. Mahamati, this thoroughly established nature is the matrix, the mind, of ones-gone-thus. gzhi nyid Ia brtm pa bsam gyis mi khyab pa.
Basis
95
In this way, it says that this which is the noumenon-the thoroughly established nature--is the matrix and mind of ones-gone-thus. This also is in consideration of the thoroughly established nature that is the undifferentiable entity of basis and fruit, since just it also is the five self-arisen pristine wisdoms. Just this element of attributes that is the (13) How just that also abides as the basis of all phenomena in that way is also complete composite ofthe ultimate body said to be the body of attributes. The Sutra ofattributes and its qualities Teaching Non-Diminishment and Non- (47. 4126a.3) lncrease'00 says: '----------------' Shariputra, the ultimate is to be realized with faith. Shariputra, this called the "ultimate" is another term for the basic constitution of sentient beings. Shariputra, this called the "basic constitution of sentient beings" is another term for. the matrix-of-one-gone-thus. Shariputra, this called the "matrix-of-one-gone-thus" is another term for the body of attributes. ' Objection: Is that not in consideration of a mere seed of buddhahood or in consideration of an emptiness that is the mere and utter nonestablishment of all phenomena? Answer: It is not, because it is said to be endowed with the limitless qualities of the pristine wisdom of measureless buddhas. In his commentary on Maitreya' s Sublime Continuum ofthe Great Vehick which says, 101 "[Ultimate buddha-qualities such as the ten powers and so forth exist] indivisibly [in] the noumenon• [even at the time of a common being who is solely together with thorough afflictions, but they are not manifest]," Asanga says that the body of attributes, the matrix-of-one-gone-thus itself, is of an indivisible nature with the buddha-qualities-passed beyond the cotint of grains of sand on the banks of the Ganges-that are indivisible from the noumenon: 102
Concerning that, stainless buddha-qualities wholly exist indivisibly even on the grounds [that is, levels] of thoroughly afflicted common beings, without differentiation of earlier and later noumenori; hence, this situation is inconceivable. For it is said: 103 A sentient being in whom all pristine wisdoms of a onegone-thus are not contained does not at all exist ainong the
Dol-bo-ba. (Rays ofthe Sun, 27.3) ta.kes chos as chos nyid, which is perhaps confirmed by the Sanskrit avinirbhagadhannatvilt.
96
Mountain
Doctrin~
types of sentient beings. However, due to the· apprehensions of discrimination the pristine wisdom of one-gonethus is not manifest. From having separated from the apprehensions of discrimination, omniscient wisdom-selfarisen pristine wisdom-arises unimpededly. 0 conqueror children, for example, suppose there is a great silk cloth the size of the billion worldly realms, and suppose that on this great silk cloth all the billion worldly realms are completely drawn. It is as follows: The great silk cloth is painted the size of the great silk cloth. The great earth is painted the size of the great earth; the million worldly realms are painted the size of the million worlcfly ~ealms; the thousand worldly realms are painted the size 'Of the thousand worldly realms; the worldly realms of the four continents are painted the size of the worldly realms of the four continents; the great ocean is painted the size of the great ocean; the continent of jambu is painted the size of the continent of jambu; the eastern continent of videha is painted the size of the continent of videha; the western continent of godaniya is painted the size of the continent of godaniya; the northern continent of kuru is painted the size of the continent of kuru; mount sumeru is painted the size of mount sumeru; the inestirnable palaces of gods living on the earth are painted the size of the inestimable palaces of gods living on the earth; the inestimable palaces of gods living in the desire realm are painted the size of the inestimable palaces of gods living in the desire realm; the inestimable palaces of gods living in the form realm are painted the size of the inestimable palaces of gods living in the form realm. That great silk cloth is just the size of the billion worldly realms, and that great silk cloth also has. been put into a single minute particle. Just as that great silk cloth has been put into a single minute particle, so great silk cloths of that size have been put in all minute particles. Then, a certain person-wise, learned, bright, heedful, endowed with the intelligence to enter there-:--appears. With eyes that have become divine, completely pure and clear this person looks with divine eyes, thinking, "Such a gr.eat silk cloth resides in this little minute particle, of no use to any sentient being. Wow! Through the power and
Basis
97
might of great effort I will open this minute particle, and will use this great silk cloth to sustain all transmigrating beings." Thinking this, he/she generates strength through the power of great effort, and having opened that minute particle with a fine diamond and, in accordance with his/her intention, uses the great silk cloth to sustain all transmigrating beings. Just as that was done to one, so just the same is done to the entire endless number of minute particles. 0 conqueror children, similarly the pristine wisdom of one-gone-thus, immeasurable pristine wisdom, pristine wisdom sustaining all sentient beings, also is contained without any incompleteness in sentient beings' mental continuums. Those mental continuums of all sentient beings also are immeasurable like the pristine wisdom of onegone-thus. Though that is so, childish beings bound by discriminatory apprehensions do not recognize, do not know of, do not experience, and do not manifest the pristine wisdom of one-gone-thus. Then, through the unimpeded pristine wisdom of a one-gone-thus, the one-gone-thus-perceiving the element of attributes residing in all sentient beings-takes on the aspect of a teacher. "Alas! These sentient beings do not recognize the pristine wisdom of one-gone-thus as it is, and yet the pristine wisdom of one-gone-thus is contained within them. I will teach these sentient beings the path of superiors, whereby all bonds made by discrimination will be removed. So that they generate the power of the pristine wisdom of a superior, whereby the great knot of discrimination is removed and they manifestly know the pristine wisdom of one-gone-thus and attain equality with the onegone-:thus, I will teach them the path of one-gone-thus, whereby all bonds made by discrimination are overcome. All bonds of discrimination having been removed, that immeasurable pristine wisdom of one-gone-thus will serve as sustenance for all transmigrating beings." and the Shrima/adevi Sutra also says that the body of attributes, the matrixof-one-gone-thus itself,. is of undifferentiable nature with buddhaqualities-indivisible from the noumenon-more numerous than the sands of the Ganges RiVer:' 04
98
Mountain
Doctrin~
This which is endowed with indivisible, inconceivable buddhaattributes more numerous than the sands of the Ganges River is taught as the body of attributes of a one-gone-thus. Supramundane viCtor, this very body of attributes of one-gone-thus, not released from the envelopment of afflictive emotions, is called "matrix-ofone:..gone-thus." and the Mahltparinirvar;a Sutra also says that this very matrix-of-one-gonethus, buddha-nature or natural buddha,' is an entity of the immeasurable qualities of the body of attributes-immeasurable powers, fearlessnesses, meditative stabilizations, and so forth: Child of lineage, the one-gone-thus's ten powers, four fearlessnesses, the three (great love~ great compassion, and establishment through mindfulness), ten million eighty thousand enumerations of meditative stabilizations such as the hero-proceeding,b thirty-two marks, eighty beauties, thirty-five thousand enumerations of meditative stabilizations such as the five wisdom seals and so forth, four thousand five hundred enumerations of meditative stabili~ations such as the vajra-like meditative stabilization, immeasurably and innumerably diverse meditative stabilizations of [skill in] means, and all such attributes are the buddha-nature of one-gone-thus. In this way, the buddha-nature has seven featureS: permanence, self, bliss, thorough purity, reality, truth, and virtue. This is the answer given with expansiveness. and: Child of lineage, the moon at the beginning of the month is not seen, but it is not suitable to say "It does not exist." The buddhanature also is like that. All lowly children do not see it, but it is not suitable to say "The buddha-nature does not exist." Child of lineage, the buddha-nature is thus: The three aspects exist in all sentient beings; the ten powers, four fearlessnesses, and the three[great love,] great compassion, and establishment through mindfulness-will initially be seen when the afflictive emotions are thoroughly overcome. When those with perverse attachment thoroughly overcome perverse attachment, they will initially attain the ten powers, four fearlessnesses, great compassion, and three establishments through mindfulness. Because of that fact, I say that the
sangs rgyas kyi rang bzhin nam rang bzhin gyi sangs rgyas. dpa' bar gro ba, Jurangama.
99
Basis
buddha-nature always ~ists in all sentient beings. and: The buddha-nature of one-gone-thus is of two aspects, existent and non-existent. Concern~ng that, the existent is as follows: It is said to have the thirty-two marks, eighty beauties, ten powers, four fearlessnesses, great love, great compassion, immeasurably diverse meditative stabilizations such as the hero-proceeding, immeasurably diverse meditative stabilizations such as the vajra-like meditative stabilization, immeasurably diverse meditative stabilizations such as skill in means, and immeasurably diverse. meditative stabilizations such as the five pristine wisdoms. Concerning that, the nonexistent is as follows: It is said to not have the virtues, non-virtues, neutral [acts], karma, causes, effects, maturations, afflictive emotions, five aggregates, and the twelve links of dependent-arising that are outside of a one-gone-thus. and so forth. Through these, it states at length how that in which something does not exist is empty of it and how what remains in it always exists. Since it is vital [to know]: the features of naturally established abandonment and realization the features of non-affirming negatives and affirming negatives the features of mere non-existence and the basis of a non-existent the features of exclusionary elimination and inclusionary elimination the features of the mere separation from elaborations in emptiness and voidness and so forth, these important points-very profound, difficult to re;tlize, and subde---.:must be realized in dependence on quintessential instructions for relying on the mc;aning. Moreover, the foremost holy presence Ajita [that is, Maitreya, in the Sublime Continuum of the Great Vehicle] says that this matrix-of-one-gonethus itself, the naturally luminous and uncompounded noumenon, is endowed undifferentiably with the inseparable qualities of buddhahood passed beyond the count of the grains of sand on the banks of the Ganges: 101 [The uncontaminated basic element, the naturally] luminous [body ofattributes,] is not compounded [from causes and conditions] And permeates undifferentiably [as the nature of all sentient be~; It [primordially and spontaneously] just possesses all of the [unlimited] buddha-attributes
.
100
Mountain Doctrim:
[Of the powers and so forth] beyond the [count of] sands of the Ganges. and so forth, and similarly the Angulimala Sutra, rare as an uda~vara flower, also extensively says that faulty factors such as production and cessation do n6t exist inherendy• and that the buddha-element or elemental buddhab-endowed with multitudes of qualities established inherently, the endl~s signs and beauties of the noumenon-exists in all sentient beings:")(' Though all buddhas earnestly sought in all ways, they would not find a produced matrix-of-one-gone-thus; the unproduced buddhaelement, element adorned with endless auspicious marks and beautie5, exists in all sentient beings. Though all buddhas sought by themselves with great earnestness, they would not find an-.arisen matrix-of-one-gone-thus; the non-arisen buddha-element, element adorned with endless auspicious marks and beauties, exists in all sentient beings. Though all Buddhas sought by themselves with great earnesr,ness, they would not find an impermanent matrix-ofone-gone-thus; the· permanent buddha-element, element adorned with endless auspicious marks and beauties, exists in all sentient beings. Though all Buddhas sought by themselves with great earnestness, they would not find a non-everlasting< matrix-of-one-gonethus; the everlasting buddha-element, element adorned with endless auspicious marks and beauties, exists in all sentient beings. Though all Buddhas sought by 'themselves with great earnestness, they would not find a non-eternald matrix-of-one-gone-thus; the eternal buddha-element, element adorned with endless auspicious marks and beauties, exists in all sentient beings. Though all Buddhas sought by themselves with great earnestness, they would not find disease in the matrix-of-one-gone-thus; the diseaseless buddha-element, element adorned with endless auspicious marks and beauties, exists in all sentient beings. Though all Buddhas sought by themselves with great earnestness, they would not find aging and death in the matrix-of-one-gone-thus; the ageless and deathless buddha-element, element adorned with endless auspicious marks and beauties, exists in all sentient beings. Though all Buddhas sought by themselves with great earnestness, they would
b
d
rang bzhin gyis med pa; that is, they do not exist in the basic disposition. sangs rgyas kyi dbyings sam dbyings kyis sangs rgyas. ther zug ma yin pa. g.yung drung ma yin pa.
Basis
101
not find a disintegrating matrix-of-one-gone-thus; the nondisintegrating buddha-element, element adorned with endless auspicious marks and beauties, exists in all sentient beings. Though all Buddhas sought by themselves with great earnestness, they would not find a destructible matrix-of-one-gone-thus; the indestructible buddha-element, element adorned with endless auspicious marks and beauties, exists in all sentient beings. Though all Buddhas sought by themselves with great earnestness, they would not find defilements in the matrix-of-one-gone-thus; the undefiled buddhaelement, element adorned with endless auspicious marks and beauties, exists in all sentient beings. For example, just as a mixture of water and mustard oil is not observed, the buddha-element is covered by millions of affiictive emotions, but there is no chance for afflictive emotions and the buddha-element to mix. Though the element exists inside millions of afflictive emotions, like a butter-lamp existing inside a pot, when the pot is broken, the butter-lamp burns brightly and is beautiful. The one who teaches the one-gone-thus is the perfect buddha. and so forth. Here,. if you know the distinction of the two truths also with regard to the marks and beauties [of a buddha body], you will not be bewildered with respect to buddha's word. Moreover, the marks and beauties that are said to be naturally complete in the matrix-of-one-gone-thus itself, the element 6f attributes, are qualities;of the ultimate body of attributes, not of conventional form bodies. Since it is.said that "The thirty-two marks are complete," and so forth, the final marks and beauties set forth in. the profound tantra sets are to be understood--exactly as they are-from the quintessential}nstructions of an excellent lama and hence are not objects oflogic. The superior Asanga of the great middle also says: Through teaching sixty aspects of purification of thoroughly pure qualities, [the existence of] the buddha-element is made obvious, because if the object to be purified that is endowed with qualities exists, the thorough purifications thoroughly purifying it are feasible. Asanga teaches that even through merely setting forth the purificatory antidotes, the basis of purification-the matrix-of-one-gone-to-bliss endowed with multitudes of qualities-is set forth. Hence his thought is that although the matrix-of-one-gone-to-bliss is not explicitly taught, all scriptures teaching purificatory antidotes implicitly teach the basis of purification, the matrix-of-one-gone-to-bliss. Therefore, just as conventional truths have conventional qualities, so
102
Mountain Doctrine
the ultimate truth also has ultimate qualities. One should become skilled in the meaning of great import in the statements that since those are undifferentiable from ultimate truths, ultimate truths are endowed with inseparable qualities more numerous than the sands on the banks of the Ganges. f!bjection: Although. others assert. ~e (14) Showing those meanings are asmatnx-of-one-gone-to-bhss as of definitive serted also by the superior Niigiirjuna meaning, it is not so asserted in the middle and his sons (57.5131 b.2) way school. Answer: The honorable superior Nagarjuna, [the foremost proponent of the middle way school,] asseqs it. His Praise of the Element of. Attributes says:'o7 Homage and obeisance to [the sole jewel,] the element of at~ributes, Definitely dwelling [pervasively] in all sentient beings, Which if one does not thoroughly know [with pristine wisdom], One wanders in the three existences. From having purified [by means of the path the defilements of] just that [element of at.tributes] Which serves as the cause of cyclic existence [due to being together with adventitious defilements], That very [element of attributes] purified [of defilement] is nirval).a. The body of attributes also is just that. [Due to being mixed with limitless defilement, the element of attributes is not seen; For examp~e,] just as due to being mixed with milk, The es~ence of butter is not seen, So due to being mixed with afflictive emotions The element of attributes also is not seen. [From purifying defilement, it is seen; For example,] just as due to having purified milk The essence ofbutter [is seen] without [obstructive] defilement, So due to having purified [and extinguished] the afflictive emotions . [through the path] The very undefiled element of attributes [is manifestly seen]. [During the basal state of a sentient being, for example,] Just as a butter-lamp dwelling inside a pot Is not in the least perceived, So the element of attributes also Is not perceived inside the pot of afflictive emotions.
Basis
[During the path] from whatsoever directions [of proceeding on the grounds and paths] Holes in the pot [of afflictive emotions] protrude, From just those directions A nature of [clear] light arises. [Finally] when by the vajra meditative- stabilization The [obstructive] pot has [entirely] been broken, [The element of attributes) illuminates [And is seen) to the ends of space. . [Would the element of attributes which has ceased while one is a sentient being and is produced at the time of the path and fruit not be compounded?] The element of attributes is not [n~ly) produce~, [And its entity] never ceases [while one is a sentient being]. At all times [during the basal state, the path, and the fruit) it is without afflictive emotions [in its nature)In the beginning [in the basal state], the middle [during the path], and the end [during the fruit primordially] free from defilement [in its nature]. [If the element of attributes exists luminously without ever being produced or ceasing, then why is it that all sentient beings, bodhisattvas, and buddhas without distinction do not see it as luminous?] Just as a vai9urya• gem At all times is luminous But dwelling inside an [obstructive) stone Its light is not manifest [to anyone], So the element of attributes obscured By afflictive emotions is very undefiled [in its nature], But its light is not manifest in the cyclic existence [of afflictive emotions], Becoming [manifestly] luminous in nirv3.IJ.a. and:' 011 [Although the element of attributes is naturally pure, it is obstructed by obstructing factors; For example,] even the undefiled sun and moon
Cat's-eye gem.
103
Mountain Doctrin~
104
Are obscured by five obstructionsClouds, mist, smoke, The face ()f rahu, dust: and so forth. Similarly, the mind of clear light [which is the nature of all sentient beings] Is obscured by five ~bstructions Desire, harmful intent,.lazin~s, Excitement, 109 and doubt. .[Therefore, although a buddha in which all qualities such as the powers and so forth are integrally complete exists primordially in all sentient beings, the defilements are extinguished through striving at the path clearing away obstructions, but the clear light is not consumed; for example,] When a garment [made from a hard mirieralb] that is stained With various defilements and to be cleansed [of defilement] by fire Is put in fire, its stains Are burned but ·it is not. So, similarly, with regard to the mind of clear light Which has the stains of desire and so forth, Its stains are burned by the fire of wisdom [on the path] But [since it does not burn the clear light, the qualities of the clear light do not become non-existent the way iron is consumed or worn away, and hence] that [path] does not [burn away] the clear light. [Well then, since the siitras teaching emptiness spoken by the conqueror indicate that all are emptiness, do they not refute that even the clear light is in the mode of being?<] All the siitras [such as the Mother Sut'ras and so forth] Spoken by the conqueror that teach emptiness Overcome the afflictive emotions [of conceiving self] But do not diminish [and refute] the essential constituent. [Ultimately the element of attributes cannot be refuted; For example,] just as water existing on the sphere of earth Dol-bo-ba aligns these five respectively with the five obstructors mentioned in the next stanza. b This is likely asbestos, a naturally occurring mineral; I have read about asbestos garments from ancient times but have lost the reference.
yin lug.r.
Basis
lOS
Resides [in its nature] without defilement, So the pristine wisdom inside afflictive emotions Similarly [always] abides without defilement [never suitable to be non-existent].
[Though it exists, it is not seen if the obstructions are not purified; For example,] just as a child exists in the belly Of the womb but is not seen, So the dement of attributes covered With afflictive emotions also is not seen [though always resident]. and:"• [A single river has different states due to relation with other causes and conditions;] Just as a river in summer Is said to be "warm" (' But that [same river] itselfin cold season Is said to be "cold," So when [the element of attributes is] covered with the nets of afflictive emotions, It is called "sentient being," But when that [element of attributes] itself is separated from afflictive emotions, It is called "buddha." and so forth. Hence, by way of many examples Nagarjuna speaks at length of the matrix-of-one-gone-to-bliss that is equivalent to the element of attributes, body of attributes, mind of natural clear light, self-arisen pristine wisdom, and so forth. Also, this master says that just this is the source of all buddhas: This is the ultimate truth. Without appearing and without signs, It is called ultimate truth, The source of all ones-gone-thus. and others are cited as synonyms for th~s in the master Bhavya's Lamp for (Niigiirjuna 's) "Wisdom" of the middle way:
Mountain
106
Doctrin~
It is called consciousness," Clear light, ni~a, All-emptiness, and body of attributes. [fhe term] consciousness on this occasion is in consideration of the consciousness of the noumenon and pure consciousness because it is used as a synonym for the clear light body of attributes. Also, Aryadeva asserts it. In his Lamp Compendium for Practicem he says that the ultimate truth is bodiless, unexampled, devoid of all endeavor, known by oneself individually, and hence it is not to be understood without teaching from the mouth of a guru. His words are: 113 Just as a butter-lamp dwelling in a pot Does not illuminate outside, But when thiu pot is b~oken, Then the light of the butter-lamp illuminates, So the pot is one's own body, And thusness is like the butter-lamp. When broken well by the words of the guru, The buddha wisdom becomes manifest. Yoga is well taught From the mouth of a guru Such that from space space arises And space sees space. and so forth.
· Objection: Is it not that the matrix-of-one-gone-thus is refuted by the master Chandrakirti in the Supplement to (Nagarjuna s) "Treatise on the Middle"? Answer: He clearly teaches it in his Clear Lamp Commentary on the .Guhyasamiija because he says: 114 The syllable orrz is the matrix-of-one-gone-thus. Since it gives rise to the unbreakable body of the yogi, it causes attainment of the vajra body. and: The abode of all buddhas is all sentient beings because of being the matrix-of-one-gone-thus.
rnam shts. Since Di>l-bo-ba uses the term "pristine wisdom" (y~ sh~s) and not "consciousness" for this, he explains Bhavaviveka's meaning immediately after rhe quote.
Basis
107
and so forth. Even in the Supplement to (Nagi!i:rjuna's) "Treatise on the Middle"Chandrakirti says:"s Whether buddhas arise or not, In actuality the emptiness Of all things is proclaimed As other-factuality. Limit of reality and thusness Are the emptiness of other-factuality. [and Chandrakirti's own commentary says,] "Other-factuality is the supreme suchness. Its supremacy is just its permanent existence."• Since such also appears, it is suitable to analyze whether he speaks in self-contradiction. I wonder if earlier during his period of philosophical studies he generated qualms [about the matrix-of-one-gone-thus], but later through entering into profound secret mantra his mental development emerged, and his tenets changed.
Chandrakini gives a triple explanation of "other-factuality" as supreme, other, and transcendent; see Louis de Ia Vallee Poussin, Madhyamakiivatiira par Candraliirti, Bibliotheca Buddhica 9 (Osnabriick, Germany: Biblio Verlag, 1970), 339-340. Dol-6o~6a takes this as referring to three qualities of other-emptiness, whereas Dzong-ka-ba (Illumination of the Thought [Samath, India: Pleasure of Elegant Sayings Press, 1973), 439.13) inventively sees it as explaining that "other-factuality" itself has three meanings:
a
I. 2.
3.
The emptiness of inherent existence (rang bzhin stong pa nyid) is supreme in the sense that it exists without ever deviating from the character of suchness. The non-conceptual exalted wisdom, the excellent supramundane exalted wisdom is other, and the emptiness of inherent existence is the object realized by that exalted wisdom. The emptiness of inherent existence is transcendent in that "transcendent" refers to the limit of reality which here is the nirval].a that is the extinction of cyclic existence.
Thus, for Dzong-ka-ba, the passage is not about other-emptiness. He then is forced to explain defensively that the purpose of this emptiness, despite repeating the emptiness of inherent existence, is for the sake of eliminating the qualm that suchness would truly exist if one asserts that it is the fundamental disposition of things, that it exists forever, and that it is the objec.t of comprehension of non-conceptual exalted wisdom. Both Dzong-ka-ba and Dol-6o-6a accept these three notions but D~I-6o-6a holds that suchness ultimately, or truly, exists most likely for these reasons, and thus it is clear that Dzong-ka-ba's intent is to counter Dol-bo-ba's assertion that Chandr.ikirti himself accepts other-emptiness. From Dol-6o-6a's citation even of Chandrakini's Suppkment, it is obvious that his disagreement with Chandrakini is limited to his refutation of a m;mix-of-one-gone-thus endowed with ultimate buddha qualities of body, speech, and mind in the Suppkment.
Mountain Doctrin~
108
Objection: Does Maitreya's Sublime c. Advice to abandon bad views imputed Continuum not state that the matrix-of-one- by those unskilled in scripture {11} gone-to-bliss requires interpretation when it (61.5133b.2) (1) Abandoning the sinfol vuw ofmissays:" 6 taking [the teaching ofthe matrix-of
In this and that [siitra of the middle one-gone-thus] as requiring interpretaword of buddha teaching charactertion from the fact that a purpose ·uor teaching it] is indicated {2} (61.5133b.2) lessness, such as the exten.sive and middle-length Mother ofthe Conquer- (a) Abandoning the sinfo/ view ofmisors and so forth,] it is said tat length] taking [the teaching ofthe matrix-of one-gone-thus] as requiring interpretathat [although] all objects ofknowltion from the fact that in the Sublime edge[-phenomena ranging from Continuum of the Great Vehicle a forms· through omniscience-appear, purpose lfor teaching it] is indicated they] are e~pty [and natureless] in all (61.5133b.2) ~----------------------~ respects Like douds [which are unstable and natureless•], dream's [which although experienced, are natureless], and a magician's illusions [which although appearing in various ways, are natureless], But why has the conqueror, [the perfect buddha,] said here [in a great many scriptures ascertaining the ultimate, the final word, the Matrix-ofOne-Gone- Thus Sutra and so forth,] That the buddha-matrix,b [the pure. luminous element of attributes,] exists [established from the start spontaneously in the continuums of] sentient beings? [Are the earlier statements of nonexistence and the statements here of existence not contradictory?] [There is no fallacy of contradiction; the earlier statements of nonexistence indicate that adventitious defilements do not exist, this being in order to stop apprehension of them as true actualities,< but the statements of existence here-teaching that the element of attributes ex.ists-'-are for the sake of five special purposes:] It was set forth so that [types of] persons [predominantly] having five flaws might get rid of them.. [If it is not taught that the matrix-of-one-gone-thus exists, sentient beings would not know that the ultimate buddha exists in themselves, due to which they could have the fault of] a discouraged mind [thinking, "One such as I c;annot achieve enlightenment," and thus would lack enthusiasm for entering into the path; and
rang bzhin med pa. sangs rgyas kyi snying po. bden dngos.
Basis
109
due to not knowing of its existence in others they might think, "These] sentient beings are lowly," [and thus have the fault of] despising [and not respecting them; And due to not knowing that it exists in all, onesdf and others, would have the fault of superimposition] conceiving the unreal [thinking that artificial adventitious defilements exist in truth naturally, whereas they do not•; and would have the fault of] deprecation [thinking that the element of] attributes [which is indivisible from] true [qualities does not exist from the start pervasively in all, whereas it doesi] And [due to not knowing that the nature of oneself and others is equal in the element of attributes would have the fault of] greatly [increasing] attachment to oneself.
Answer: It is not so; there are no words in that passage indicating that requires interpretation. Objection: This statement, "It was set forth so that persons having five flaws might get rid of them," establishes it as requiring interpretation. Answer: That indicates the purpose [of teaching the matrix-of-onegone-to-bliss] because Asanga, in his commentary just prior to this, says:
the
matrix-of-one-gone~to-bliss
Since this essential constituent is difficult to perceive, what is ·the use of teaching it relative to childish common beings? With respect to the purpose of teaching it there are, in brief, two stanzas-the first indicates the question; the second indicates the answer. If [a teaching] came to require interpretation because a purpose is indicated for it, this would very absurdly have to be extended to the definitive too. Maitreya's Sublime Continuum of the Great Vehicle explains these pur• poses at length: 117 [If in that way the existence of the matrix-of-one-gone-thus is of definitive meaning, what is the thought of the statements in the Mother ofCo_nquerors and so forth, "All phenomena are empty; like clouds, dreams, and magical illusions, they appear, but they are naturelessb"? Thinking that] the limit of reality, [the nonerroneous object of observation, the ultimate, the uncompounded element of attributes,] is devoid [and empty] Of all [appearances of conventional] compounded [adventitious defilements in the] aspects [of production, abiding and
rang bzhin du brim pa mtd pa Ia yod dam. rang bzhin med pa.
110
Mountain Doctrin~
disintegration, it was said that all phenomena are natureless. What are the compounded adventitious defilements of which they are empty?] They are [the thorough afflictions that are] the afflictive emotions [such as desire and so forth, the thorough afflictions that are] the actions [of non-virtue and so forth], and [the thorough afflictions that are] the fruitions [of those afflictive emotions and actions, these being the mental and physical aggregates and so forth. These respectively] are said to be like [the three examples .of] clouds and so forth. Afflictive emotions are said to be similar to clouds [because they adventitiously and pervasively obstruct the space-like nature of sentient beings. Contaminated] actions [which are motivated by those afflictive emotions] are like objects used in a dream [because they are generated by an erroneous awareness and are objects of a mistaken consciousness]. The aggregates [and so forth] which are the fruitions of afflictive emotions and [contaminated] actions Are like a magician's illusions, emanations, [and so forth because although they appear variously in dependence upon conditions, when analyzed they are without truth']. Earlier [in gradually leading trainees he turned the wheel of doctrine of the four truths, the initial word, and then] he made a presentation [of mainly teaching naturelessness on the occasion of turning the wheel of doctrine of characterlessness, the middle word, teaching that all phenomena are empty and that, though appearing, they are naturelessb like clouds, dreams, and magical illusions so that some who, regarding the teaching of the first wheel, adhere to forms and so. forth as truly existing< might abandon such. He did not leave off effort with just that, but] again here [on the occasion of teaching the supreme profundity,dhe taught] the sublime continuum [which is sublime in the sense of being the latter, since he taught the wheel of doctrine ascertaining the
b
d
bden pa m~d pa. rang bzhin m~d pa. bden par yod pa. That is, the third wheel of doctrine.
Basis .
ultimate last from among the three wheels, and which is like a continuum, since he taught the element of attributes of unbroken continuum. In this he very clearly] taught [with many aspects of examples and reasons that] "The [naturally pure] basic constituent, [the matrixof-one-gone-thus] just exists [perirasively in all]," In order that five flaws[-discouragement in your own mind, contempt of others, holding that defilements exist, holding that the element of attributes does not exist, and excessive attachment to oneself-]might be abandoned [and the qualities of enthusiasm and so forth might be attained].
It is thus: [if it is not taught] that [the buddha-matrix exists pervasively in all sentient beings, such] will not be heard, And some--whose minds are discouraged [and depressed] due to the fault Of deriding oneself [with a sense of inferiority thinking, "How could one such as I attain highest enlightenment!"Will have the fault of] not generating the [special] intention to become enlightened [in which one thinks, "I will make manifest my own nature, the ultimate buddha." Also, for] some who have generated [only slightly] the intention to become enlightened [thinking, "I will achieve buddhahood for the sake of others,"] When [their minds swell up] fancying, "Since I dwell in the great vehicle,] I am supreme, [first rate," The fault of] discriminating [others] who have not generated· The intention to become enlightened [arises, thinking "These are low," due to not knowing that thusness exists in them]. In those [persons] who think thus [that the buddha-matrix does not exist], Knowledge of reality [free from superimposition and deprecation] is not generated, Whereby [the fault of superimposition] holding that unreal, [conventional, adventitious defilements truly exist arises] And [the fault of] not knowing [and deprecating] the meaning of reality[-denying that the element of attributes inheres spontaneously together with ultimate qualities-also arises]. Because of being fabricated [by causes and conditions] and adventitious [in the sense of being suitable to be abandoned],
Ill
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Doctrin~
The flaws [which are the adventitious defilements] of sentient beings do not [exist in] reality. In reality those [adventitious] flaws are without a self [of persons or of phenomena], And hence the [ultimate] qualities [of the powers and so forth just exist as] naturally pure. [Bodhisattvas] who possess an attitude holding [and superimposing] that unreal adventitious flaws [exist in the nature] And who make the deprecation that [an element of attributes together with] true qualities [residing spontaneously established from the start] does not exist Do not attain the [great] love seeing oneself and sentient beings as equal [in nature as ultimate buddhas, And the flaw of excessive attachment to oneself arises. Consequently, the element of attributes is clearly taught in order to get rid of those flaws.] [In that way it is taught] in definitive scriptures that the element of attributes of a one-gone-thus exists pervasively in all sentient beings, and those who have become trainees] hear [it well], Whereby they generate enthusiasm [for the difficult deeds of the path by thinking, "Manifestation of my own nature is the great enlightenment," and generate respect [for others] like the teacher [buddha due to knowing that others' natures are also buddha], And generate wisdom [knowing that conventional adventitious defilements, which do not exist as the two selves, indeed do not exist that way,] and pristine wisdom [knowing that the ultimate element of attributes which exists as the nature, indeed does exist that way], and great love [wanting to help others due to seeing that the natures of oneself and others are equal as buddhas]. Due to generating those five phenomena [of qualities in. that way], There is no unseemliness [of being discouraged in mind and so forth, and they view] self and other equally [as having the buddha-matrix; They realize that the adventitious defilements of] flaws do not exist and that endowment with [naturally pure] qualities [exists]; [And from the great] love [seeing that] oneself and sentient beings equally [have the buddha-matrix, they gradually achieve the paths, Whereby the fruit, unsurpassed] buddhahood, [fulfillment of the
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two aims•] is [without question] quickly attainei:l. This says that quick attainment of buddhahood upon having gotten rid of five flaws and having attained five great qualities is the purpose of clearly teaching the one-gone-to-bliss in the final wheel of doctrine. Therefore, the proposition that this passage indicating the purpose [of this teaching] .shows that it requires interpretation is nonsense. Also; this very text says that through ten presentations, nine examples, and so forth the defiled matrix-of-one-gone-to-bliss, thusness, is extensively delineated from many points of view and is repeatedly delineated as a meaning of great import: 118 '"' Thus the ten [modes of delineation that are] presentations [ranging from entity through indivisible qualities]b Of the conqueror matrix[-of-one-gone-thus, the permanent noumenon, the element of attributes] have been expressed [well]. and so forth.
Objection: Just those that are indicated above are taught here to require interpretation.
b
Of oneself and others. The ten presentations are listed in stanza 1.29:
It is to be known that [ten] intended meanings of the [noumenal] ultimate [truth, the naturally pure] elep1ent [of attributes, are delinekted with good differentiation-in brief] the entity [the body of attributes, thusness, lineage that is an esse.nce of natural purity]; the causes [the methods such resolute interest and so fonh that serve as means of clearing away adventitious defllements existing in that basic constituent itself]; The efficts [attainments of the four transcendental qualities on the buddha-ground from separating the basic element from all adventitious defilements]; fonction [due to having the lineage achievement of renunciation upon seeing the defects of cyclic existence and achievement of the wish to attain the qualities of nirva~a upon having seen them]; Possession [of the qualities of the causes such as resolute interest in the basic constituent and·so fonh and the qualities of the effects such as clairvoyance and so fonh]; manifestation [in threefold differentiation of the noumenon depending upon three rypes of persons]; states [of th~eefold difference indicated with merely different names due to the division of three types of persons even though there is no difference in the delineated nature of that vety manifested meaning]; And similarly omnipresence [the element of attributes permeating and pervading all states like space]; immutability at all times [its omnipresence never changing due to persons' defects and good qualities]; and undijferentiability {of the final} qualities [of abandonment and realization in immutable thusness]. The brackets are from Dol-bo-ba's Rays ofthe Sun, 30.4ff.
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Amwer: It is not so because after this, on the occasion of the undefiled thusness, it says:" 9
Just a [perfect buddha,] conqueror [over the discordant class, released from all defilements] is like [the image of a buddha who is] the leading sage [released from the covering of a lotus], Honey [freed from bees], kernels [freed from their husks], a precious gold [image freed from filth], A [great] treasure [taken out from under the ground], a tree [grown from a seed and having fruit], an image of a one-gone-to-bliss [made from] a stainless precious substance [freed from a tattered garment], A [universal monarch] lord of the earth [born from a womb], and a golden statue [released from black clay]. · That just those nine examples of the matrix-of-one-gone-to-bliss, which were set forth earlier on the 'occasion of the defiled thusness (72), are set forth here on the occasion of the fruit is in consideration that the former entity and later entity do not differ except for being posited as basis and fruit due to whether or not there are adventitious defilements. Hence, if the matrix-of-one-gone-to-bliss that is the basic entity required interpretation, then the body of attributes that is the resultant entity would also have to require interpretation. This is because Maitreya's Sublime Continuum ofthe Great Vehicle says:':!<' Therefore, as it [abided] before [when existing as the basic constituent of cyclic existence] so it [abides] later [also in nirval).a,] Immutability being the noumenon, [or nature, of the element of attributes]! and because there is no difference in entity in the thusness of the basis and of the fruit. Furthermore, on the occasion of the exalted activities [of a buddha], Maitreya's Sublime Continuum of the Great Vehicle says that a buddha having all the endless qualities of the body of att;ibutes resides without distinction in all sentient beings is perceived: 121 Having definitely achieved the entire [path] vehicle [that is the means by which one progresses-the ten grounds which are] an ocean [co·mpletely filled with] the water of [stainless] pristine wisdom and enddwed with collections of supreme precious qualities [of concentrative retentions, meditative stabilizations, and so For the first two lines of this stanza see 354.
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forth that are the causes of deliverance] And possessing sun rays [ripening sentient beings, which are the collections] of merit and wisdom [that are the causes of teachingHe attained the great enlightenment] pervasive like space [due to being] vast and without ends or center [and hence a conqueror's deeds are of uninterrupted continuum, and upon having attained the great enlightenment,] perceiving that [ultimate] buddhahood [endowed with naturally] stainless qualities'[such as the powers and so forth exists from the start] without [the slightest] difference in all sentient beings like a treasure, A buddha [uninterruptedly acts] to scatter the nets of clouds of the afflictive emotions and [obstructions to] objects of knowledge with the [strong] wind ofbuddhas' compassion. and at the end it also says:':!:! Through whatever [pure roots of] virtue I have attained from having properly [and non-erroneously] explained the seven [adamantine] topicsThe [topic of the three] jewels, [buddha, doctrine, and spiritual community, which are the fruit to be attained; the topic of the naturally] pure basic constituent, [the matrix-of-one-gone-thus, which is the cause of accomplishing those three jewels; the topic of the great] enlightenment [which is the state of the basic constituent] being without [adventitious] defilements [and very pure; the topic of] qualities [which exist in enlightenment and are included within separative' and fruitional effects]; and [the topic of] activities [which achieve well the welfare of others through the capacities of those qualitiesAs a temporary effect] may [all] these transmigrating beings [dwelling in cyclic existence manifestly be born in the circle around a buddha] seeing [the face of] a sage endowed with endless light, [a perfect buddha] of immeasurable lifeb [and pristine wisdom], And having seen [a buddha], may they [hear the excellent doctrine from that buddha and put it into practice, thereby attaining the paths of seeing and so forth of] the stainless eye of doctrine,
"Separative" means that the effect need only be separated from defilement; it does not need to be produced. ' b Dol~6o-6a is drawing out the names Amitabha (limitless light, 'od dpag m~d) and Amitayus (limitless life, tsh~ dpag m~d).
116
Mounfi:Un Doctrin~
generating [pure forbearance not fearing the profound doctrine and quickly] attaining supreme, [great, unsurpassed, complete, perfect] enlightenment, [the final fruit]. Since it says that all severi topics[-buddha, doctrine, spiritual community, matrix, enlightenment, qualities, and activicies---'-]are so in fact, the defiled thusness is also established as abiding in _fact. Furthermore, if the matrix-of-one-gone-thus did require interpretacion, thusness, the element of attributes, also would require interpretation. And if that is accepted, the ultimate, uncompounded buddha, the body of attributes, also would require interpretation. If that also is accepted, then all those that abide forever, partless, omnipresent, and pervading all-the ultimate deities, such as chakrasaqlVara, hevajra, kalachakra, and so forth, _as well as ultimate mantras, tantras, hand gestures, mru:t9alas, and so forth-would most absurdly require interpretation. However, that is not the case. Moreover, internal contradiction between earlier and later parts of the very same text could not possibly oecur in the conqueror Maitreya. Also, if the matrix-of-one-gone-thus did not exist in fact, this would contradict profound siitras and tantras, and in addition would contradict the special commentaries by the bodhisattvas.• These are: ·Kalki PW}4arika's (Hgs It/an pad ma tlkar po) Guat Commentary on th~ "JQ/achakra Tanira": Stainless Light (bsdus pa'i rgyud kyi rgyal po dus kyi 'khor lo'i 'gr~t bshad rtsa ba'i rgyud kyi rj~s su Jug pa stong phrag bcu.gnyis pa dri ma ~d pa 'i 'od c~s bya ba I 'gr~t chen dri m~d 'od. vimalaprabhanamamUiatantriinusiiri7JidviidaSasizhasrikiilaghukiilacakratantraritjafikii), P2064, vol. 46 Vajrapir.ti's (phjag na rdo rj~) M~aning Commentary on the "Chakrasa'!'vara Tantra" (mngon par brjod pa 'bum pa las phyung ba nyung ngu'i rgyud kyi bsdus pa'i don rnam par bshad pa I phyag rdor stod 'gr~L. lakfiibhidhiiniiduddhrtalaghutantrapi7Jtfiirthavivara~), P2117, vol. 48 Vajragarbha's (rdo rje snying po) Commentary on the Condmsation of the "Hevajra Tantra" (kye'i rdo rje bsdus ptt'i don gyi rgya cher 'grel pa I rdo ·rje snying 'grel hevajrapi7Jrfiirthafikit), P2310, vol. 53. According to Nga-Wa.ng-bel-den's Annotations for (jam-jang-shay-ba's) "Great Exposition of Tenets" (dngos, 1.4), they are called· the three cycles of Bodhisattva commentaries because of being composed by Bodhisattvas. The latter two are done in the manner of the Kiilachakra Tantra, that is. to say, through the grid of the teachings in the JQ/achakra. John Newman calls these three texts the "Bodhisattva Corpu5"; see his "A Brief History of the Kalacakra," in Th~ Wheel of Tim~: The Kalachakra in Context, ed. Geshe Lhundub Sopa (Madison, WI: Deer Park Books, 1985), 73. According to Khenpo Tshultrim Dargyey Rinpoche (oral commentary), some mistakenly say the three are: Kalla PW}4arika's (rigs /Jan pad ma dkar po) Gr~at Commentary on the "JQ/achakra
Basis
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Therefore, just as clearly teaching the (b) Abandoning the sinfoi view ofmisniatrix-of-one-gone-thus, the element of taking [the teach.ing ofthe matrix-of thusness, has the purpose of abandoning one•gone-thus] as requiring interpretafive great flaws and attaining five great tion ftom the foct that in the Descent qualities, so it also has the purpose of aban- into Lanka Siitra a purpose (for teaching cloning fright of selflessness. Concerning it] is indicated (65.5135bA) this, emptiness, limit of reality, nirvai].a, non-production, signlessness, basis of selflessness, and matrix-of-one-gone-thus are ind~ed one, but having perceived that if it is taught by way of emptiness, selflessness, and so forth, some generate fright at the mere names, [buddha] causes them to enter into the non-conceptual sphere of natural clear light-without the appearance of adventitious defilements-that has the meaning of emptiness and selflessness. The Descent into Lanka Sutra says:m Mahamati said, "The matrix-of-one-gone-thus taugh~ in other siitras spoken by the supramundane 'victor was said by the supramundane victor to be naturally radiant, pure, and thus from the beginning just pure. The matrix-of-one-gone-thus is said to possess the thirty-two marks [of a buddha] and to exist in the bodies of all sentient beings. "The supramundane victor said that like a precious gem wrapped in a dirty cloth, the matrix-of-one-gone-thus is wrapped in the cloth of the aggregates, constituents, and sense-spher~, overwhelmed by the force of desire, hatred, and ignorance, and dirtied with the defilements of conceptuality. "Since this which is dirtied with the defilements of conceptuality was said to be permanent," stable,b and everlasting,< supramundane victor, how is this propounding of a matrix-of-one-gone..:thus not like the [non-Buddhist] forders' propounding of a self? Supramundane victor, the forderneach and propound a self that is permanent, the agent, without qualities, pervasive, and nonperishing." The supramundane victor said, "Mahamati, my teaching of a Tantra": Stainless Light Suchandra's commentary, which was not translated into Tibetan Mafijushrikini's commentary. They call these three authors the "three with the aspect of Bodhisattvas" (sems dpa' mam g.rum) • rtagpa. b brtanpa.
..
ther zug.
118
Mountain
Doctrin~
matrix-of-one-gone-thus is not like the forders' propounding of a self. 0 Mahamati, the completely perfect buddhas, ones-gone-thus, foe destroyers, teach a matrix-of-one-gone-thus for the meaning of the words emptiness, limit of reality, nirvlil).a, no production, signlessness, wishlessness, and so forth. So that children might avoid the fear of selflessness, they teach through the means of a matrix-of-one-gone-thus the .state of non-conceptuality, the object [of wisdom] free from appearances. "Mahamati, future and present bodhisattvas-great beingsshould not adhere to this as a self. Mahamati, for example, potters make a variety of vessels out of one mass of day particles with their hands, manual skill, a rod, water, string, and mental dexterity. Mahamati, similarly the ones-gone-thus also teach the selflessness of phenomena that is an absence of all conceptual signs. Through various [techniques] endowed with wisdom and skill in meanswhether they teach it as the matrix-of-one-gone-thus or·as selflessness-they, like a, potter, teach with various formats of words· and letters. "Therefore, Mahamati, the teaching of the matrix-of-one-gonethus is not like the teaching propounding a self for forders. Mahamati, in order to lead forders who are attached to propounding self, the ones.,-gone-thus teach the matrix-of-one-gone-thus through the teaching ofa·matrix-of-one-gone-thus. Thinking, "How could those with thoughts fallen into incorrect views conceiving of self come to be endowed with thought abiding in the spheres of the three liberations and come to be quickly, manifestly, and completely purified in unsurpassed complete perfect enlightenment?" Mahamati, for their sake the ones-gone-thus, foe destroyers, completely perfect buddhas, teach the matrix-of-one-gone-thus. Consequently, that is not the sarrie as propounding the self of forders. Therefore, Mahamati, in order to overcome the view of forders, they cause them to engage the matrix-of-one-gone-thus, selflessness. ·It is this way: this teaching of the emptiness of phenomena, nonproduction, non-dualism, and absence of inherent nature is the unsurpassed tenet of bodhisattvas. Through thoroughly apprehending this teaching of the profound doctrine, one thoroughly apprehends all si"mas of the great vehicle." Concerning this, since the matrix-of-one-gone-to-bliss is empty of the two selves, it is not similar to the self of forders, and because the uncompounded noumenon transcends the momentary, it is permanent, stable, and everlasting. It is not that it, like space, is without any of the qualities, powers, and
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aspects of a buddha, and it is not like the self of persons that forders impute to be permanent. Similarly, since the marks and beauties that are complete in the matrix-of-one-gone-to-bliss are endowed with all aspects, all capacities, all faculties, and all qualities of the noumenon, they are not the same as the marks and beauties of conventional form bodies. Here, the statement "in order to lead forders who are attached to propounding self" indicates the purpose [of" teaching the matrix-of-one-gonethus], but this does not cause it to become a case of speaking in a manner that requires interpretation in that it, like a mother's words [that she will withhold] medicinal pastry {from disobedient children],' imparts the existence of something that does not exist. Why? It is because although there are cases of speaking of the matrix-of-one-gone-thus in consideration of thusness, emptiness, and so forth and there are cases of speaking by way of many synonyms such as emptiness, thusness, and so forth in consideration of the matrix-of-one-gone-thus, all those are equivalent. Although they are just equivalent, that which accords in vocabulary for the thought of some persons does not accord with the minds of others, and that which accords with their minds does not accord with the others' minds. Consequently, the fundamental noumenon that is empty of all phenomena, the sole basic element that is the ultimate; is taught with a great many synonyms in profound si"ltras and tantras-emptiness, signlessness, and so forth as well as natural nirva.t?-a, basic element of selfhood, buddha-nature, and so forth as well as heruka, vajrasattva, the syllable evarrz, aharrz, great seal, source of attributes, bhaga, vajra, the syllable a, and so forth. Due tci this; seeing that if here it was taught with the vocabulary of emptiness and selflessness, it would not be meaningful and that if it is taught with the vocabulary of the matrix-of~one-gone-to-bliss, it would be very meaningful, [buddha] spoke this way. This is the meaning (of buddha's remarks in the
Descent into Lanka Sutra]. Hence, although they are one with respect to how they abide in fact, it is not that the styles of teaching i~ words and phrases do not differ for some with respect to. vocabulary. T4erefore, the Mahaparinirvtit}ll Sutra as translated by Hlay-da-wa also says: If he taught, "The matrix-of-one-gone-thus is empty," childish ones would meditate on a nihilistic, frightful perversion.b The intelligent understand that the permanent and everlasting exists· in only an illusory-like manner.< Meaning conjectured.
yonpo. The matrix-of-one-gone-thus is permanent and everlasting and is the· ultimate truth,
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and so forth. If that were not the case and if due to just this phrase, "in order to lead>" [a teaching] would require interpretation, then the statement '[in Maitreya's Ornament for the Great Vehicle Sutras], "In order to lead some,"• which sets forth the purpose of teaching one final vehicle, would also most absurdly be a passage showing [that the teaching of one final vehicle] requires interpretation. Moreover, since all profound paths of definitive meaning were spoken for the sake of leading trainees from the states of cyclic existence and solitary peace to the supreme city of great liberation, all of them most absurdly would just be of interpretable meaning. Consequently, there is a great difference between requiring interpretationb and being spoken for the sake of leading trainees,' but some who have not understood this [hold] that the Descent into Lanka Sutra says that the matrix-of-one-gone-to-bliss requires interpretation. This is the basis of their error because this passage [in the Descent into La~ka Sutra] does not men. ,, . . . . , uon requmng mterpretauon. If the matrix-of-one-gone-to-bliss did (2) Stating a source showing that ifthe not exist in fact, it would incur the irre- matrix-ofone-gone-to-bliss did not exist, versible fallacy of contradicting the state- there would be very absurd consequences ments in the Descent into Lanka Sutra that (71.313Bb.3) the mind beyond logic, essence of the ulti- ' - - - - - - - - - - - - - - - ' mate·twelve grounds, natural clear light, buddha-matrix, natural virtue, basis free from all positions, final· source of refuge, and exalted buddha wisdom is the matrix-of-one-gone-to-bliss. The Descent into Lanka Sutra itself says:' 24 Abiding in equipoise internally on the buddha ground, the matrixof-one-gone-thus, with the buddha mind he heard sounds. from within space, "0 Lord of Lanka, good, good. Lord of Lanka, you are good. In the way that you are training, so yogis should train. In the way that you see, the ones-gone-thus and phenomena should be viewed. If these are viewed otherwise, one will dwell in annihila. , uon. and so forth, and:d
but does not exist in accordance with the two selves, and thus in this sense the one-gone-thus exists only. in an illusory-like manner. See_246 for a longer citation. drangdon. gdul bya drang ba 'i phyir du gsungs pa. d The first two lines of this verse and the following citation were cited previously, 64.
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The nature of the mind is clear light, The virtuous matrix-of-one-gone-thus, The substantial cause of sentient beings, Devoid of limitation and non-limitation. Just as-through being cleansed-the color of gold, Pure gold, and bronze are seen, so is The matrix-of-one-gone-thus afflicted with adventitious defilements. Persons do not exist, and aggregates do not exist. Always meditating on peace In the uncontaminated buddha-wisdom, I go for refuge to that. The supreme of proponents reveals That the mind, with a nature of clear light, Exists together with the afflictive emotions Of mind and so forth and self. and: The virtuous matrix-of-one-gone-thus Is not in the sphere of logicians. Similarly, it also would contradict statements in the Glorious Va-
jrashekara Tantra that the primordially unproduced matrix-of-one-gone-tobliss, thusness, while dwelling pervasively in all sentient beings, is not polluted by the flaws of sentient beings:m That the matrix-of-one-gone-thus And great mode of the element of attributes Is not polluted· by the mud ofaffiictive emotions Is the bestowal of the vajra-lotus initiation. and: A lotus is not polluted by water And is not polluted by the flaws of mud. Likewise all sentient beings are pure. This which is matrix-of-one-gone-thus, Noumenon unproduced from the start, Emptiness of phenomena and noumenon, Is as~erted likewise as the noumenon Of all phenomena, forms and so forth. and:
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Because all phenomena are pure, They are devoid of all flaws. The matrix of phenomena arisen beginninglessly Is adventitiously afflicted with defilements. I also am the great phenomenon. I am called the matrix of phenomena. Therefore, I am the great monarch. and: The pure matrix-of~one-gone-thus Is called "sattva matrix." I am the matrix-of-one-gone-thus. All sentient beings are the same as me. and so forth. Similarly, it would contradict: also the statement in the Glorious Revelation of the Thought Tantra'u. that speaks of the pure noumenon, the meaning of the profound supreme deeds of mantra, as the buddha-matrix: The buddha said the "matrix" Is the pure no.umenon. The supreme deeds of enlightenment By those engaged in the deeds of mantra are this. also the statements in the Expression ofManjushrt.'s Ultimate Names that the exalted body of ultimate wisdom itself is the matrix-of-one-gone-tobliss, "the great matrix of all buddhas," and "is the matrix of all onesgone-thus." also the statements by the protector presence Avalokiteshvara [Kalki Pu~c;larika], "The yoga that combines the five immutable great emptinesses• into one is the matrix-of-ones-gone-thus," and so forth also the statement in the Glorious Kalachakra Tantra that great buddhas other than the mind of natural dear light that dwells in sentient beings do not exist in worldly realms, "Sentient beings a:re buddhas. Other great buddhas do not exist here in worldly realms. "m also the statement in the Glorious Kalachakra Tantra that the fundamental mind, the clear light nature abiding within the fabricated adventitious mind, the matrix like a wish-granting jewel, is attained through merely stopping all the collections of adventitious defilements and
See 376.
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'123
hence the matrix-of-one-gone-to-bliss abides in fact: That which dwells in the mind is not seen by sinful sentient beings through the force of the effects of nonvirtue. All sentient beings thoroughly partake of the flawlessness of this wish-granting jewel [by way of] the fruits of nonvirtue and virtue. When the mind is purified, that human also becomes a sovereign of conquerors. What would another conqueror do? Similarly, the Lady Sky- Traveler Vajra Tent Tantra also says: Having abandoned apprehension of self and other, The pristine wisdom of knowledge by oneself, The supreme nature of effective things and non-effective things, Empty like space, free from dust, Desire and voidness of desire conjoined, Method and wisdom very conjoined, Just that is the life of all living beings. Just that is the immutable holy. Just that pervades all. That here is buddha-wisdom, Called the glorious heruka. and the Glorious Two-Chaptered [Hevajra Tantra] also says: 1 ~" Sheis the ma~c;lala wheel And has the nature of the five pristine wisdoms. She has the form of mirror-wisdom, Possessor of the actuality of the wisdom of equality, [The wisdom of] correct individual analysis, [The wisdom of] earnest activity, [The wisdom of] the very pure element of attributes. She is "I," lord of the mai_J.c;lala, She is yogini of selflessness, Having the nature of the element of attributes. • and: Just this is the great pristine wisdom' itself, For two other citations of these lines plus two more at the beginning, see 271 and 454.
Mountain
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Doctrin~
Dwelling in the bodies of all. In a dual and non-dual manner The principal essence of effective things and non-effective things. Abiding pervading the stable and moving, It is asserted as just having the form of illusion. and:' 29 Just that [pristine wisdom] is the very life-breath of living beings. Ju~t that is the holy syllable itself: Just that is the essence of transmigrating beings. Just that is the pervader of all. It abides in the bodies of all. Effective things and non-effective things arise from it. and so forth, and the Higher than High Exposition Tantra ~ays: That is the life of all living beings. Just that is the immutable holy. Just that is the knower of all. It abides within all bodies. Just that is the pristine wisdom of a buddha. It is said to the glorious heruka.
s
and so forth, and also the Expression ofManjushri Ultimate Names says: The syllable a is the supreme of all syllables, The holy, immutable, great meaning, The great life, unproduced, Beyond expression in words, The supreme cause of all expression. and so forth. These say that just the basic element of the five self-arisen pristine wisdoms dwelling pervasively in all the stable and the moving is the great life of all living beings, having the nature of heruka, the ma1_1~ala circle, the lord of the ma1_1~ala, the syllable a, and so forth. Also, the Glorious Guhyasamaja and so forth speak of just this matrixof-one-gone-to-bliss as the great mind with such statements as "the great mind of all sentient beings." Moreover, they speak of it as the great afflictive emotions-desire,· hatred, bewilderment, and so forth with such statements as, "The great offering, the great desire." Also, statements of the aggregates, yi ge dam pa nyid, paramii.k!aralp the Sanskrit alqara is used for both "syllable" and "immutable," the latter being how Km1acharya takes it (Farrow and Menon,' Conc~aled Essmce, 123).
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constituents, and so forth as great have the meaning of the great self and the great emptiness, as when the Glorious Kd.lachakra says: The forms of lineage that have deteriorated• are called great forms. The pains of cyclic existence that have deteriorated are called great feeling. and so forth. Furthermore, since those mean the matrix-of-one-gone-tobliss, there would be the very great absurdity that if the matrix-of-one-goneto-bliss does not abide in fact, those also would not abide in fact. Objection: If the matrix-of-one-gone-to-bliss and the basic element of selfhoodb are synonyms, then [the matrix-of-one-gone-to-bliss] would not differ from the self [propounded by non-Buddhist] forders. If they are not synonyms, then forders who adhere to a self could not be led [by those teachings] despite being taught by way of those names: Answer: There is no fault because this is the basis that is empty of the two selves: the self of thusness, the pure self, and so forth. Objection: The basic element of self- ,--(3-~-S-ta-tz-.n-~-a-so-u-rc-e-sh_o_w_i_ng-.t.-h-at_if._'p_u_n_e-, hood, great self, pure self, and so forth do selfand so forth did not exist, thm not at all exist because self does not at all would be very absurd consequences exist. (77.114Ja.7) Answer: In that case, the self of thusness, pure self, also would not exist. Likewise, these also would not exist: vajra-selfborn from vajra sole, obstructive, d solid• vajra self supreme self of knowledge and objects of knowledge unfluctuating very pure self the supreme actualityr that is the self of all buddhas self of transmigrating beings as soon as born spatial over-self& displaying variously self of all the worldly lords pervasive self supreme of all jewels pervasive self with committed mind and committed word great pervasive self jeweled umbrella
d
g
"Deteriorated" means that obstructive factors have been eliminated. brkzg gi dbyings. The self of persons and the self of phenomena. sra. mkhregs. dngos po mchog. nam mkha 'i brkzg po.
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supreme over-self of all continuums awakened self very awakened and pure self of the afflicted constituents. Similarly, the meaning of the statements also in the Glorious Guhyasamaja Tantra, "The pure self of the supreme, fortunate buddha," and: The noumenon• not having the nature of consciousness Is the ultimate, immutable self. and, "This is described as the lord of the six-form-vajra, and so forth," and: In this very lifetime, one will attain Dominion over all worlds, The self of a great buddha Having thorough meditative cultivation of the concentration-vajra. and also in the Glorious Unruliness Tantra:"" The self that is the composite of all buddhas You will quickly be blessed into magnificence. The self that is the composite of all buddhas, The self containing all buddhas. anq so forth would be non-existent. In those, the omniscient orie does not speak of a self that is factually other, and we also do not assert such. Since a great many other names were used, do not be mistaken due to mere names, since you should just rely on the meaning. · Therefore, thinking of the never-interrupted selfhood of the self-arisen pristine wisdom-the ultimate, the basis that is empty of the two selvesthe glorious presence superior Asanga, proponent of the great middle, quotes a scripture: In that way, emptiness is to, be understood as the non-existence of self and the existence of selflessness. Thinking of this, the supramundane victor said, "The existent is to be properly understood as existent, .and the non-existent is to be properly understood as nonexistent. Moreover, although the ultimate buddha is a perfection of self, this is not similar to a worldly self, as is said in the Great Drum Sutra: 131 In order to destroy those called the "self" of worldly
chos.
be~ngs,
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selflessness is taught. If it is not set forth in teachings that teach like this, how would he not be a villager?• They generate amazement, "The supramundane victor buddha is renowned for speaking of selflessness," and after that they are caused to enter the teaching by way of hundreds and thousands of causes and reasons. From having been caused to enter thus, when they generate faith in the former phaseb and engage it, they study the doctrines of emptiness, make effort, and strive. Then, after that, he teaches them that liberation is quiescent, permanent, and involves form. Moreover, some worldly beings say, "Liberation exists." To destroy that, I say, "Liberation does not in the least exist." If through teaching such, I did not teach in a manner like wiping out [their] view, how would they believe the teacher's teaching? Therefore, with hundreds and thousands of causes and reasons I speak of selflessness that wipes out liberation. Then, after that, since stupid people are ruined when they see a view wiping out liberation, after that I say also with hundreds and thousands of causes and reasons that liberation just exists. and: If even I at the very beginning taught, "Self exists," who would have faith? If t~ey did have faith, this apprehension of self viewing that which is a disintegrative collection [as real] would accord with the general way of the world, whereby my [teaching] would also be that. Like a person dwelling in the hind of Champaka,< having initially taught selflessness, after that I will teach that the self just exists, explaining suchness and the suchness of self. Kashyapa, therefore, this should be taken as skill in means. Kashyapa, a man goes on :a great road to an isolated hermitage, whereupon a bird called "Very Harmful" cries out. Then that man, proceeding upon having entered the road, hears the voice of that bird and thinks, "I wonder if a bandit isn't here!" Fearing the bandit, he turns, whereupon he enters into a forest where tigers are, and brings suffering on himself through this improper [way of thinking]. Kashyapa, in the future monks and nuns, laymen and laywomen, fearing the terms "self" and "my," will contemplate the
grongpa. gong ma; translation doubtful ;'it could mean "that which is higher than the ordinary." campaka; one of six famous cities of India and also one of the ninety-six provinces of Shambhala; the relevance here is unclear.
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selflessness of the worldly view of a disintegrative collection and will come to have the nature of propounding a view of great emptiness, annihilation. Thereby, they will not have faith in siitras such as these endowed with the nature of a permanent one-gone-thus, a p~rmanent buddha. and: Teachings helping those to whom such siitras are not to be explained are as follows: other ordinary ones having chapters on emptiness are taught and explained. At that time, having seen and heard many such siitras, those sentient beings will study, and having studied, when they hear siitras like ·this endowed with the nature of the matrix-of-one~gone-thus, the permanent one-gone-thus, t4ey will gain two-mindedness and doubt, and their minds will become perverse. and: Kashyapa, when sense-powers having various purposes are taught to sentient beings having various interests, the lazy having deviant morality and unrestrained body, speech, and mind cast aside these siitras, such as this, of the matrix-of-one-gone-thus, the permanence of buddha and thereupon study siitras of chapters oil emptiness. Some quote words and syllables; some discard words and syllables here and there. Why? In all of the buddha's speech, emptiness and selflessness are taught. The stupid who do not understand the meaning of emptiness and selflessness are ruined. and the Mahiiparinirviir:za Sutra also says:m For the sake of training forders, it is said: "There is no self, no person, no sentient being, no living being, no human, no sovereign, no knower, no seer, no actor, and no agent." 0 monastics, know that the forders' speaking of"self" is like lette~s in the tracks of a worm. Hence, the one-gone-thus says, "There is no self in buddha's doctrine" because of knowing the occasion for training sentient beings. The statement in that way, "Self does not exist," has causes and conditions; therefore, the statement, "Self exists," is like a skilled doctor who knows how milk is suitable as medicine and how it is not; it is not like lowly childish beings' apprehension of self. The apprehension of self by lowly childish beings is held to be the size of a mere thumb, a mere mustard seed, or a mere minute particle. The one-gone-thus's speaking of self is not like that. Hence,
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although I have said that all phenomena are selfless, in reality they are not selfless. With regard to self, the phenomenon that is true, real, permanent, abiding, sovereign, immutable, and unchangeable is called "self," like a great doctor skilled in medicinal milk. •
J
. ' eye1'1c existence • ,; 'seIf' , 1s . one-gone-mus, ~L , an d , "'S eIf' and', "Selflessness 1s means 'buddha,"' and so forth. These praise the pure self in many forms. It is said that although this appears to (4) Showing the reasons why although contradict the earlier statements of selfless- the existence and the non-existence ofself, ness, there is no fault because the Ma- and so forth, appear to be contradictory, there is no fault (82.4144a.4) hiiparinirvii.J?4 Sutra extensively says: Child of lineage, in the wheel of doctrine turned earlier at Varal).asi, impermanence, suffering, emptiness, and selflessness were taught. When turning the wheel of doctrine here in this Kushinagara, I taught permanence, bliss, self, and thorough purity. and: Child of lineage, that which has permanence, bliss, self, and thorough purity is called the "meaning of pure truth." and: Uncompounded is the great nirva.t,Ia; permanent is nirva.t,:~a. Permanent is the self; the self is thoroughly pure. The thoroughly pure is called "bliss." Permanent, blissful, self, and thoroughly pure is the one-gone-thus. and: Child of lineage, "self" means the matrix-of-one-gone-thus. The existence of the buddha-nature in all sentient beings is the meaning of"self." and: The buddha-nature, by its own nature, cannot be made nonexistent; it is not somethingthat becomes non-existent. Just the inherent nature called "self" is the secret matrix-of-one-gone-thus; in this way that. secret matrix cannot be destroyed and· made nonexistent by anything. and:
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The character of the supramundane self is called the "buddhanature"; apprehending it as self in. that way is called "very supreme." and: One sense power of a one-gone-thus sees forms, hears sounds, smells odors, experiences tastes, feels tangible objects, and knows phenomena; however, the six sense powers of a one-gone-thus do not see form, do not hear sound, do not smell odor, do not experience taste, do not .feel tangible objects, and do not know phenomena. Because of being powers, the sense powers exercise power; such powers are called "great self." and so forth, and the Great Cloud Sutra a)so extensively says: 11·' For those sentient beings who express praise of emptiness, parinirvaJ?.a, and selflessness there is the meaning of the teaching that the greatness of buddha-qualities, parinirvaJ?.a, abides as an essence having a permanent, everlasting, stable, and quiescent nature. and so forth. The Mahaparinirvd.1Jil Sutra translated by Hlay-da-wa also says, first giving an example [which in paraphrase is]: In a match of strength between two wrestlers a diamond on the forehead of one of them disappears inside a wound but is not felt, arid the wrestler thinks he has lost it. In such a situation a doctor takts out the diamond and shows it to him, whereby he is amazed. Similarly, I say, "The matrix-of-one-gone-thus exists in all sentient beings, but sentient beings do not recognize this." and: Just as although there 1s a diamond in that wrestler's own body but due to not recognizing it he thinks it is lost, so worldly sentient beings do not realize the suchness of self, come under the influence of non-virtuous companions, and do not understand that words have a thought behind them, whereby they meditate on selflessness whereas self exists. Those who do not meditate on selflessness meditate on a worldly self. Just as they-saying, "The worldly self exists"--
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Where does it reside? It is like a pot inside a pot? Or, is it pervasive like moisture? Or is it like the jewelry between the brows. of the deluded wrestler? In such a situation, like a doctor, the one-gone-thus says to them, "The self does not abide in any of these ways; it is luminous like a diamond but is obscured by aspects of afflictive emotions."
Taught that way, sentient beings develop belief. They need only remove afflictive emotions. Then, like a diamond, they will see the matrix-of-one-gone-thus. Children of lineage, in that way the matrix-of-one-gone-thus is incommensurable. and, just as it is the case that when the skillful doctor of a monarch earlier prohibits milk as part of the treatment but later does not prohibit it, this appears to incur contradiction between the earlier and the later, but there is no contradiction due to the latter being indicated upon careful discrimination, so the buddha, the monarch of doctors, also earlier teaches selflessness due to the perspective of the trainee but later teaches that the basic element of selfhood exists, as the Mahaparinirvar;a Sutra [translated by Hlay-da-wa] says: Having set forth the words of doctrine, "Selflessness is the word of buddha," again due to the beings to be tamed and knowing the time for helping sentient beings, on that very occasion of teaching that all phenomena are selfless, like a good doctor, I thoroughly teach "Self exists," but it is not like the self of worldly beings which is the mere size of the thumb or the size of a wild millet grain. It is not like the view of self of worldly beings; here like milk given by a good doctor, the one-gone-thus also teaches that which is endowed ·with suchness: "All phenomena are selfless." "All phenomena are not selfless; self is suchness; self is permanence itself; self is quality itself; self is everlastingness itself; self is stability itself; ~elf is quiescence itself." The four retinues should make effort at meditating on it. and:':<4 A mother, having rubbed on her nipples bitter ointment of nimba leaves, [tells her sick child that her nipples are poisonous] and does not let her child suck until a medicinal butter [that a skilful doctor has given for the child] has been digested, but once it has been digested, she [cleans her nipples] and lets the child drink. Using this as an example, [Buddh~] says:m
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Child of lineage, similarly, due to trainees I also-in order to overcome the worldly views of monastics and in order to thoroughly teach the greatness of the supramundane and in order to thoroughly teach that the worldly suchness is false and in order to purify the body through meditating on selflessness, like a child's digestion of medicinal butter-:-say, "Monastics, meditate on all phenomena as selfless. When you have meditated thus, the conception of 'I' will be abandoned: Having thoroughly abandoned the conception of'I,' you will attain nirv3.J:la." Like the child's mother who rubs bitter ointment of nimba leaves on her nipples, I also say, "Meditate on all phenomena as selfless, empty." Just as later the child's mother, having washed her nipples, says to. the child; "Earlier so that medicinal butter would be digested, I did not let you suck my nipples, but now suck,'' I also-having taught "selflessness" in order to turn you away from worldly practices-now teach, "The matrix-of-one-gone-thus exists." Monastics, just as when the child, considering [what the mother said,] became fearless, and again sucked the mother's nipples, so, monastics, considering in thought, "We have the matrix-of-one-gone-thus,'' make effort to meditate, and I teach. and: Some phenomena are selfless, and some phenomena have self. For example, just as a human dwelling on the earth, due to not having the divine eye, does not see the trail of a bird flying in the sky, so those dwelling in afflictive emotions do not themselves see the supreme matrix existing in them. Therefore, I teach "selflessness" with words that have a thought behind them. That although humans who do not have the divine eye already have a self in themselves, they do not see it, I say is the afflictive emotions. and so forth. Earlier statements due to the perspective of trainees that allliberation and so forth-do not exist, are empty, selfless, and so forth are in consideration of the non-existence of whatsoever [object of negation] in something, whereas later statements of non-emptiness, existence of self, and so forth are in consideration of the remainder after the negation.• Therefore, the fact that, although earlier and later scriptures seem to be contradictory but are, when analyzed well, non-contradictory is because an affirming negative exists as the basis of a non-affirming negative and because a pristine wisdom in which all fundamental qualities are contained abides-in the Literally, "the remainder of the non-existence."
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manner of thorough establishment pervading space-in the basis which from the start is naturally pure and devoid of all defects. Hence it is necessary to become skilled in meanings of great intentionality and in statements made in consideration [of certain situations]. Similarly, the Great Seal Drop Tantra'?-6 (5) Showing that pure self, ahaJ11. and so says: forth are equivalent (BB.5147a.5) A self pervading all things Does indeed exist. If self did not exist, then all transmigrators Would be like a tree whose roots are cut. and the Glorious Expression ofthe Vajra Gar._l{md, Disclosing the Secret Essence ofAll Tantras says: The aharrz• pervading all things Especially persists. A person devoid of aharrz Would be like a tree whose roots are cut. and the Glorious Drop ofPristine Wisdom Tantra' 37 says: Even a buddha would have difficulty finding That you, the self that is not other, is non-existent. If you did not exist, the three realms Would be like a human with head cut off. and so forth. These say that even a buddha does not find the non-existence of the self of the ultimate noumenon and explain how there would be great fallacies if it did not exist. Moreover, the conqueror, holy presence Maitreya says in the Ornament
for the Great Vehicle Sutras:' 3" When [naturally pure] emptiness is purified [of adv:emitious defilements], The supreme self of selflessness is attained, Whereby buddhas through attaining pure self Become the self of great selfhood.b and [Vasubandhu's] commentary on that [says]: This indicates that 'the uncontaminated element is the buddhas' supreme sel£ Why? Because of being, the selfhood of supreme
b
The Sanskrit term aham means "I." For a longer citation see 466.
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selflessness. Supreme selflessness is thoroughly pure thusness. That, moreover, is buddhas' supreme self of inherent meaning. When that is completely purified, buddhas attain the ptire self of supreme selflessness. Therefore, because buddhas have attained pure self, they have become the self of great selfhood. Through this consideration, the uncontaminated is posited as the supreme self of buddhas. and Maitreya's Sublime Continuum also says: 13, [The attainment of the body of attributes of a one-gone-thus that is endowed with the four] perfections of [ultimate] qualities-, [The perfection of] purity, [the perfection of] self, [the perfection of] bliss, and [the perfection of] permanence-is the fruit.· and:'~"
Because [all] proliferations [of conceptions] of self [imputed by forders and so forth] and the proliferations [of conceptions] of selflessness [imputed by hearers and so forth] Have been thoroughly pacified, it is [the perfection of] ultimate self. and the great accomplished master, the holy presence Suryagupta, utters a praise of tara: One who has attained purity, self, bliss, and permanence, Body of attributeS without birth, aging, sickness, and death. Similarly, just this rioumenon, the thoroughly established nature empty of the two selves-described as the buddha-nature and the basic element of selfhood-is said to be the final aham in the Glorious Great Seal Drop Tantra: Listen .to the definitive meaning of the term self. I will explain the suchness of self. A is the supreme form of letters, Existing within the bodies of all. Supreme abiding in all aspects [that is, at all times], Existing in all, unproduced, knowing all, Always empty, pervading all, Sole sovereign giving rise to all. That dawning as world and sovereign of world Is the bliss of emanation body, One-gone-thus of exalted body bestowing refuge,
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Ab1e to accomplish the welfare of all. The syllable ham is formless; Though having. a body, the body is unproduced, Devoid of all aspects, Incomparable form beautifying all, Released from effective things and non-effective. things, Creator of production and disintegration, Having the character of the disappearance of all things, Having the nature of the body of attributes, Whose mind is the bestower of vajra refuge, Without the existence of ail syllables. Nirva~a having an empty aspect, Having the nature of pristine wisdom body, Stainless, inexpressible, quiescentThat is proclaimed to all as ham. Self always residing in all As the selfhood of all. ' and: That having the syllable ham at its end, A is the pure moon syllable. The syllable ha1J'Z is the light of the sun. The syllable a is the support, On which the syllable ha7J'Z is said to depend. The syliable a is called "vitality."• The syllable ha7J'Z is considered as "exertion [or stopping]."b Whoever joins those in place Is one who manifeSts selfhood. In all tantras that difficult to find Is described with the term real self. and also the Glorious Vajra Garland Tantra:
Aha7J'Z is thoroughly released. A is the supreme of all things, Completely residing in all bodies, srog, priiiJil. rtso/, ayama. The ayama of prat?4yiima (srog rtsol) is taken variously to mean "exertion" or "stopping." Taken the former way, the compound prii1Jiiyiima means "vitality (or breath) and exertion (which by extension refers to distraction)," and it is understood to mean "stopping breath and distraction." Taken the latter way, the compound prii1Jiiyiima means "stopping breath."
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Endowed with the supreme of all aspects, All-pervasive, all-knowing, inexhaustible, Called "beginningless and endless." It solely produces all, Shining and pervading in all times, Supreme of emanation bodies, Skilled in making all meanings, Qualities confirmed as qualities of one-gone-thus. Harrz is devoid of all things, Though residing in the body, not produced by the body, Beyond the senses, unmanifest, Having abandoned all aspects, Free from effective things and non-effeCtive things, Not at all abiding anywhere, The vanishing of all things. The self-entity of the body of attributes, The mind is confirmed as vajradhara. Devoid of creating all objects, Empty nature, nirva9a, The very nature of the exalted body of wisdom, Free from means of expression and objects expressed, It is renowned as the syllable ham. Omnipresent aham pervades all, Residing always as the essence of all. and also the Glorious Drop ofPristine Wisdom Tantra: You, 0 goddess, are non-arisen, Not at all produced or changing, Supremacy free from the waves of conceptuality. Your own entity is the light of pristine wisdom, Yourself the exalted body of wisdom. Supreme lord, you, the light. and: You shine the light of pristine wisdom On countless worldly realms. You are the entire source Of all things in all ways. Thoroughly knowing all phenomena You are widely renowned as omniscient. and so forth, and with the same import also the Glorious Two-Chaptered
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[Hevajra Tantra] says:M' All transmigrations arise from me. All three abodes also arise from me. I pervade all this. Another nature of transmigrations is not seen. and:M2 The speaker am I, the doctrine also am I, The listeners endowed with the collections am I, The teacher of the world and what is achieved am The mundane and the supramundane am I, The nature of innate joy am I.
I..
and also the Lady Sky-Traveler Vajra Tent Tantra says: "What is this called 'buddha suchness'?" "It is exalted knowledge-of-all-aspects." "What is that? Is it physical?" "It is true as such." "Why?" Vajradhara spoke, "This exalted body adorned with thirty-two marks and eighty beauties am I. Why? Because it is what is achieved by causes of those objects." Vajrap3.I].i also asked, "Is the supramundane victor materialt' Vajradhara spoke, "I am the· mirror-like pristine wisdom." "How is the mirror-like wisdom?" Vajradhara spoke, "It is not true, and also not false. It is not to be adopted, and also not to be discarded. Similarly, the pristine wisdom of equality also am I. The pristine wisdom of individual investigation also am I. The pristine wisdom of intensive activity also am I. Similarly, the pristine wisdom of the pure element of attributes also am I. Therefore, bodhisattva mahasattva, do not say that this enlightenment is a non-thing. Non-things am I; things am I. The one-gone-thus is primordially released, Endowed with supreme exalted body, Having dominion over profound and vast exalted bodieS. Heruka am I, mahasattva, "rn union with lady selflessness. Non-material; great bliss am I. So that the world could remain, material am I.
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I pervade women, men, the androgynous, And the five transmigrations. and also the Glorious Vajrashekara Tantra says: I alone am the great doctrine. I am called the matrix of attributes. Hence I am the great monarch. I resound in the three existences. Say what is called the three worlds. All beings of the world of desire And likewise form and formlessness Are called the three worlds. The self-arisen am I alone, That having the attribute called "desire." Because purity" is what is sought, The thusness of what are called the "phenomena Of apprehended-object and apprehending-subject" are individually investigated. Because of being indivisible from the element of attributes I make those phenomena pure. Hence I am the great monarch, Displayed as the lord of the three worlds. As is desire so is form, So is the formless proclaimed. But being indivisible from emptiness I am called the pure matrix. What is the meaning of the three realms? As is the desire realm so are the form realm And the formless themselves pure, And these good three realms Are only I myself, self-arisen. This is constituent, cause, and meaning. The cause of the three realms, sattva, Is called emptiness and signlessness, And wishlessness am I myself called. What is the meaning of cyclic existence? The childish arise in all ways, Likewise again and again cycling. The essence of the purity of cyclic existence Is only I, self-arisen. Phenomena in which cyclic existence exists
Basis
Do not exist....:-even particles-Because of being unreal imputation. That is beginningless and endless. It does not exist. I am empty; That which is empty is I myself. Hence cyclic existence itself, I myself conqueror vajradhara, Say what nirva~a is. That which is thusness, pure, empty, The good nature of the four truths, Having abandoned the signs Of characteristics and forms that are things. It is not to be apprehended by words and terms. Conceptuality is non-existent. Therefore, I myself alone thoroughly know Nirva~a in terms. and: I am the creator, the producer, And I am the lord of all beings, And I am the lord of the varieties. Creator, producer, and progenitor am I. and: I am monarch, sovereign of mind. Why am I called creator? Said to be secret to others. I myself am- arisen from myself, Beyond sorrow, mind called the "source" In the three worlds, below the ground And above the ground, Arisen from the sourceless. and: I am also the one having a vajra; Having abandoned all suffering And extinguished all defects, I am the vajra of the mind of enlightenment. I myself am self-arisen. I myself am also vi~h~u. Having completely abandoned apprehended-objects and so forth,
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140
Self of pure consciousness of thusness Being without afflictive emotions, I am there~ore called vi~h1_1u. and:
I have realized the profound doctrine Which is called "suchness," Therefore, I myself self-arisen Am intensively called "sun." I am called "moon," For I am said to have realized The quiescence of all phenomena. and:
I myself alone am the progenitor. I am the world of desire, Driving the nature, complete enjoyment, And emana~ion· exalted bodies. and: Cutter of the noose of cyclic existence,
I am the great ocean of cyclic existence. and: Due to holding the three vehicles, I am called possessor of the three realms. and: Just as the earth is the supreme upholder, So I uphold the doctrine. and: I am naturally similar To that called "space" above the earth. Selflessness of phenomena and persons, I am called suchness on earth. and: I am primordially unborn, non-arisen; Non-self, selfless, I am the self of all being. Bound by the vines of cyclic existence, sentient beings are pained. I am the releaser, cutter of vines.
Basis
and: Signless, uncompounded, I am the mind of enlightenment rending asunder The vines and nooses, like wind. I am the great powerful one, Lord of the hosts of vajras; I am called buddha, another Ishvara, Great ambrosia, great city of liberation, I am the great Ishvara bestowing the initiation ofishvara. and:
I am called the mode of conduct, I am called destroyer of afflictive emotions. Since I definitely release from aging and death, I am calied brahma. With the body of the three worlds Desire, hatred, and bewilderment Are the three realms, the three worlds; I am the guardian-servant. and:
I am the supreme six-faced, Great wheel of six aspectsBuddha, vajra, jewel, Doctrine, activity, and holding the secret. and:
I set forth the final thought, Great city with the nature ofliberation. I desire all sentient beings, Therefore, I am called desire. and: I release individually All sentient beings to be liberated. Therefore, self-arisen I myself Am the monarch holding liberation. and: I am self and phenomena. I am completely free from desire.
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I teach the deathless path To the hells of hell-beings. and: What is manifesdy wished is attained through that, Transforming thirsty sentient beings, Through me a state ofbliss 1is attained. I am the mentally imputed generating the mentally imputed. and: Since sentient beings at all levels Are bewildered in ignorance From the difficult-to-cross river of cyclic existence, I release them in that way. Moreover, I ani desirous Because of being attached to releasing sentient beings. I am hateful because of cutting cyclic existence, And I am miserly because of holding the treasury of mysteries. Due to desiring sentient beings, desirous And the sentient beings ripening sentient beings am I. The one who is a monarch holding the mysteries Is my fearless child. Hence I am the great mystery. I hold the treasury.,of doctrine, The great mystery of buddha enlightenment. Hence I am the lord of the secret. and the Hevajra Tantra also says:' 41 The primordiai being, lord, self, Nourisher, sentient being, Time, person, This nature of all things Resides by way of illusory forms. and so forth. You should perceive the meaning of great import in the statements in a great many profound tantras through many such forms. of syllables, words, and phrases that just that fundamental nature-from the start without the entities of the two selves-the ultimate, emptiness, natural clear light, endowed with all aspects, the natural innate pristine wisdom transcending the momentary, abides as the self that is thusness, pure self, forever without interruption. This completely relies on the profound quintessential instructions for experiencing the meaning of the eloquent statements by
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tenth-ground bodhisattvas, such as the three bodhisattva commentaries. S~milarly: the. Great Mother [Perfection (6) Showing that thnlement ofpure self of Wzsdom Sutra zn One Hundred Thousand and the perfoction ofwisdom are equivaStanzas} states that the element of birthless- lent (98.5152a.4} ness, clle element of reality, the element o f ' - - - - - - - - - - - - - - - ' inconceivability, the element of self, and the element of the perfection of wisdom do not differ. The statements ranging from purity of self• and purity of sentient being through to [purity of] perceiver also are equivalent to pure self,b pure sentient being, and so forth. The quintessential instruction is: the non-existence of whatsoever [object of negation] in something is a purity of that, and the bas'is that is left over abides permanently. Moreover, the [Angulimala] Sutra, rare (7) Having refuted those unskilled in the like the udaxpvara flower,< also says at mode ofsubsistence, showing how the length: actual ground abides (99. 1152a. 7) Then Ailgulimala also said to Maitriputra: What is the meaning of this [stanza]? Having been manifestly buddhafied With regard to that phenomenon not at all found By all buddhas and hearers, They teach all living beings. Purna replied: Though the buddha supramundane victors of the past with great earnestness sought in phenomena an element of a sentient being, self, living being; person, offspring of manu, child of manu, they did not find such, whereupon, thinking, "Selflessness is the word of buddha," they transcended. Similarly saying that the buddha supramundane victors of the present and the future also do not find and will not find such and speaking likewise about solitary realizers and hearers, Purna continued: Thus, they teach that a living being, person, offspring of manu, child of manu, sentient being, and element of self does not exist~ In that way, they teach selflessness. In that bdag rnam par dag pa. mam par dagpa'i bdag. Ficus clomtrata, fabulous lotus of immense size, flower that only appears and blossoms when a universal monarch or a buddha is born into the world: Rangjung Dictionary.
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way, they teach emptiness. They teach such doctrinal advice . .Aitgulimala again said this to Purna, child of Maitri: Alas, venerable Purna, you are acting out the behavior of a bug; you do not how to teach doctrinal advice. A bug knows how to emit "zi zi." Stupid you, like a bug, know nothing. Purna, due to not ~owing the indirect speech of the one-gone-thus, to think that selflessness is the doctrine is to fall like a moth into the flame of dqctrine of bewilderment. With respect to that which "buddhas have not found," the .buddha supramundane victors of the past, upon not finding the non-existence of the matrix-of-onegone-thus in all sentient beings, transcended. Also, the buddha supramundane victors of the present have not found the non-existence of a self-constituent in all sentient beings. Also~ the buddha supramundane victors of the future will not find the non-existence of the basic constituent of a sentient being in all sentient beings. Also, solitary realizers and hearers in the three times did not find, have not found, and will not find the non-existence of the matrixof-one-gone-thus in all sentient beings. That is the meaning of this stanza. Moreover, with respect to that which "buddhas have not found," although the buddha supramundane victors of the past earnestly sought in all ways in all phenomena, they did not find a worldly self-the size of a thumb, a mere millet grain, rice grain, ml.I;Stard grain, sesame grain whether red, blue, yellow, or white or short, long, very long, and so forth, residing burning at the heart.... All buddhas and all hearers-not having found the permanent, stable, and everlasting self of ,.those [worldly outlooks]-became manifestly buddhafied, whereupon they .explain this to living beings. The meaning of that stanza is this. Since Purna h~ engaged in erroneous imagination, that [which you stated] is not its meaning. With respect to what "buddhas have not found," the buddha supramundane victors of the past, upon not finding a created matrix-of-one-gone-thus, transcended; the uncre;lted buddha-constituent adorned with endless
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auspicious marks and beauties,-exists in all sentient beings. Although the budd.ha supramundane victors of the present seek a created matrix-of-one-gone-thus, they do not find it; the uncreated bud,dha-element adorned with endless auspicious marks and beauties, exists in all sentient beings. In the three times, it is renowned to the bug-like hearex:s and solitary realizers that "The matrix-of-one-gone-thus exists," nevertheless they implore, "But it cannot be seen with _the eyes." [I] will indicate t.\le cause for that. It is thus: Rahulashribhadra was intent on the trainings and morality, due to which he very earnestly took care about water with sentient beings hi it, thinking, "Are these sentient beings, or are they not, all of them being but dust?" When he gradually investigated, he saw that they :were tiny living beings. Similarly, only bodhisatt:vaS who attain the tenth ground themselves see that the element of self exists in their bodies; they see such an endless element. In that way, entry to the matrix-of-one-gone-thus is very difficult. Those who become teachers-giving up even their own life in the world that is like burning everywhere and intensely burning-teach to benefit those in hardship. To simply those bodhisatt:vaS I teach the matrix-of-one-gone-thus; I do not teach it to others. Sei:uient beings are ones-gone~thus themselves. When childish beings having fleshly eyes come together with those who are unimpeded-like, for example, the· unimpededness in those having the magical eye-and look for the imprint where a bird has gone in the' sky, do those childish beings having fleshly eyes see the imprint of a bird in the sky, or does an unimpeded elder see it clearly? Just as a being with fleshly eyes proceeds very much believing the elder's honesty, hearers and solitary realizers, like childish beings having fleshly eyes, believing in the tradition of all siitras, know that the matrix-of-one-gone-thus exists. How could they correctly see the element that is the object of ones-gone-thus! If hearers and solitary realizers rely on others, how could the blind be believed! From• what completely perfect buddhas did not say
The translation of this paragraph is doubtful; the Tibetan ('Dzam thang edition, 54a.554b.3) reads:
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elsewhere, I have heard [the following concerning the statement) "Due to earlier occurrence they have the four types of sweetness." Those sentient beings with experience of the four sweets ,a havl.ng eaten them as children and become accustomed to them over a long time, still cannot give up those delicious tastes. Similarly, those sentient beings who meditated and did much with regard to the matrix-of-one-gone-thus in the presence of many earlier completely perfect: buddhas still believe in the matrix-of-onegone-thus; those sentient beings have meditated over a long time and have gratitude for the one-gone-thus; nothing else. In the future also, those sentient beings who upon hearing the teaching of the matrix-of-one-gone-thus believe in it will not be otherwise; the children of the onegone-thus will have gratitude toward the one-gone-thus, child of the one-gone-thus, sa Ia za ba. and so forth. Hence, if you wish to realize the profound meaning of great import, it is necessary to realize well this supreme, elevated siitra as intended, upon definitely hearing and perceiving it properly. Some think: If the matrix-of-one-gone- F-(B-~=-ln-d--=i:..._ca-tz....:.'ng-th_e_th_o_u-:gh-t-of_s_:p_ea-k-in_:g_o_if-. to-bliss is endowed with the endless qualities the matrix-ofone-gone-to-b!iss as a seed of the body of attributes, this would contra- (J03.6/54b.4} -diet the statements that it is a seed. For it is L----------------..J said: Just the essential constituent that is a seed Is asserted as the basis of all attributes.
sngon byung bas 'di mngar ma bzhi can du gyitr to zhes sngon gyi yang dag par rdzog.r pa 'i sangs rgyas gzhan 1'1' mi g.rung ba rnams las kho bos thos te sems can gang dag gis mngar _ma bzhi myong ba 'i sems can de dag da dung yang byis pa 'i tshes za * ste gang gis yun rin po nas bsnyen pa ro zhim po de sems can rnams da dung yang gtcng mi nus sol/ de bzhin du sngon gyi yang dag par rdzogs pa'i sangs rgyas mang po'i drung du gang gis de bzhin g.rhtgs pa 'i snying po Ia bsgoms shing mang du byas pa 'i sems can de dag ni da dung yang de bzhin g.rheg.r pa'i snying po Ia yid ches te sems can de dag ni yun ring po nas bsgoms shing de bzhin g.rhegs pa Ia byas pa gzo ba ste gzhan ma yin noll ma 'ongs pa'i dus na yang sems can gang de bzhin gshegs pa'i snying poston pa dang thos nas yid ches par gyur ba'i stms can de dag ni gzhan ma yin tell de bzhin g.rheg.r pa'i sras sa Ia za ba ita bu de bzhin g.rhegs pa Ia byas pa gzo ba'ol
* The Gangtok edition reads byis pa 'i tshe sa za. The commonly renowned three sweets are molasses, honey, and sugar; I have not found the fourth.
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Through having gradually purified it, The enlightenment of a buddha is attained. .and so forth.
Answer: Here, "seed" is not a compounded seed as in planting the seed of liberation, because here the element of attributes itself is called the seed and because the matrix-of-one-gone-to-bliss it.Selfis said to be a.seed. Moreover, the Great Seal Drop Tantra says: Furthermore listen about just this called The element of attributes, and I will explain. Space is the element of attributes. The element is thought of as "seed." It exists inside all phenomena. It is the cause fo;r the supreme states. Just as oil exists in sesame, Just as fire exists in wood, So it exists in all phenomena. Though it eXists that way In all phenomena, it is not seen. Here space that is described as the element of attributes is to be known as ultimate space, since space-constituent," source of attributes,b water-born,< and so forth are just said to be synonyms of the noumenon. ''The element is thought of as '~eed' ," indicates another, ultimate seed, a seed without the flaws of contradiction, beyond worldly examples. "It exists in all phenomena ... " indicates-together with examples-that, although the matrix-ofone-gone-to-bliss, like a seed, exists inside adventitious defiled phenomena that are like a husk, it is not seen. This is equivalent to the statement in the Mahii.parinirvii.1Jil Sutra that the matrix-of-one-gone-to-bliss is a seed,. "I.n me exists the seed for becoming a buddha, called the matrix-of-one-gt;me-thus." Therefore, since the matrix-of-one-gone-to-bliss, which both is the element of attributes and is a seed, does not occur in any conventional compounded thing, this is in consideration of another, or supreme, or transcendent seed. Similarly, the thought of other scriptures such as the Mahii.parinirvii.na Sutra:M~
Child of lineage, this called "buddha-nature" is the seed of the
b
mkha' khams. chos 'byUng. chu s~s. This means "lotus."
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middle path of the unsurpassed foe-destroying complete perfect enlightenment of all buddhas. and also the Mahiiparinirvii1?Jl Sutra translated by Hlay-da-wa: Those with wisdom know, "In my body exists such a seed of the body of attributes," whereby they do not hold anything [other to be like this]. and so forth must also be understood this way. Otherwise: scriptures such as, "The subtle, uncontaminated seed," and "The endless piles of qualities,/ Renowned as my body of attributes," and so on the statements that the element of attributes itself is the great seal, source of attributes having the essence of the eighty-four thousand piles ·of qualities such as the powers, fearlessnesses, and so forth and those scriptures indicated earlier would be mutually, internally contradictory. However, there.is no such possibility. Consequently, just as individual phe- (9) Indicating in· briefhow, thmfor~. all nomena have their respective qualities, so ultima~ qualities are contained {in the the ultimate noumenon also must contain matrix-ofone-gone-thus} (J06.2155b.5) whatever are its qualities. Furthermore, these are not trifling; they are thoroughly pervasive and all-inclusive. • Therefore, the· qualities of the ultimate body of attributes-naturally and indivisibly contained-must also be contained in the matrix-of-one-gone-to-bliss, because· those ·[that is, ultimate body of attributes and matrix-of-one-goneto-bliss] are synonymous. That all sentient beings nevertheless do (1 0) Indicating the reason why, although not perceive [ultimate qualities] is due to such always is so in ordinary sta~s. ultibeing obstructed by adventitious defile- mate qualities do not appear to conments, since those [ultimate qualities] are sciousness (i06.4155b.6) not objects of consciousness and since they are objects of activity just of self-cognizing pristine wisdom. Moreover, the Mahitparinirvlt.1?Jl· Sutra says:H1 Then, the bodhisattva mahasattva Lion's Roar asked: Supramundane victor, if all sentient beings possess the buddl:!a-nature which is like a powerful vajra, why is it that all sentient beings do not see it?)
thams cadpa.
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Buddha said: Child of lineage, for example, although there are different forms-blue, yellow, red, white, long, and short-a blind person does not see them. Such are not seen, but it is not suitable to say that the differences of blue, yellow, red, and white do not exist and that long and short shapes do not exist. Why? Even though a blind person does not see the:m, it is not that one with eyes doeS not see them. The buddha-nature is like this. Even though all beings d~ not see it, bodhisattvas on the ten grounds see a portion, and a one-gone-thus sees it entirely. Bodhisattvas on the ten grounds see the buddhanature like a form seen at night. The one-gone-thus sees it like a form in daytime. Child of lineage, the semi-blind do not see a form clearly, but when a doctor skilled· in medi.cine cures them, through the power of the medicine it is clearly seen. Bodhisattvas on the ten grounds are like this·; they see the buddha-nature, but it is not clear. Through the power of the meditative stabilization [called] proceeding like a hero, th,ey will see it very clearly. and:'M> There are cases in which it is known but not seen. When it is known that all sentient beings have the buddha-nature, but, over~ whelmed and obstructed by afflictive emotions, it is not seen, this is called "known but not seen." Also, there are cases in which it is known and seen a little. Bodhisattva mahasattvas on the ten grounds know that all beings have the buddha-nature, but cannot see it clearly; this is like the moon being unclear during the day. Moreover, there are cases in which it is both seen and known-by Buddhas, ones-gone-thus-this is called "perceived and known." and: It is.not that nirvai)a did not exist in the beginni.ng but presently exists. If nirva9a did not exist in the beginning but presently exists, it would not be a phenomenon th,at always abides. Whether Buddhas arise or do not arise, the nature and character [of nirvaiJ.a] always abides. Because sehtient beings are obstructed by afflictive emotions, they do not see nirv3.IJ.a, and hence think, "It does not exist." Bodhisattva mahasattvas who have f.lmiliarized with ethici, meditative stabili~tion, and wisdom excise the afflictive emotions
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and thereupon see it. Hence, nirva.!fa has the quality of always abiding. Since it is known that it is not formerly non-existent and presently existent, it is therefore called "permanent." -·and: All sentient beings have the buddha-nature~ Due to being thoroughly veiled by afflictive emotions it is not seen. and so forth, and the Great Drum Sutra also says: Kashyapa, these four are examples of causes of obstructions to the basic constituent of sentient beings and examples of reasons [for its existence] .. What are the four? Like eyes darkened by yellow and blue eye film; like the moon covered by clouds; like digging -a well; like a lamp inside a pot. Kashyapa, these four are causes and reasons for saying, "The matrix exists." By way of these causes and reasons all sentient beings and all living being have the buddha-constituent; its. adornment, the endless good signs and beauties, will be perceived, and due to that basic constituent sentient beings will attain nirva.!fa. With respect to "one whose eyes are [afflicted] with cataracts,"• the eyes, darkened from being covered with yellow and blue film; are suitable to be cured but will be blind until a physician is found, and when a ppysician is found, will speedily see again. About this basic constituent, covered by a sheath of millions of afflictive emotions, like being darkened upon being covered with blue film: as long as one takes a liking to hearers and solitary realizers, the self will not be the self; it will be the self's self. When one takes a liking to the buddha supramundane victors, [the self] becomes the self, and after ~his, one becomes a human fit for advancement. The afflictive emotions are to be viewed as like that h.uman's eye disease.the darkness of yellow and blue film. The matrix-of-one-gone-thus definitely exists, like the eye. With respect to ''like the moon covered by clouds," just as the sphere of the_ moon covered by awful clouds is not perceived, the basic constituent covered by a sheath of afflictive emotions· is not perceived. When it is separated from the collections of affiictive emotions, like clouds,· then the basic constituent, like the full moon, is perceived. With respect to "like digging a well," when, for example, a rab rib, timira. Or perhaps ~aucoma or amblyopia.
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person digs and digs a well, as long as the ground comes up dry, this sign makes the person think, "Water is a long ways fi·om here." When mud comes up, this sign ~uses the knowledge, "Water is near here." When water is arrived at, that is the end of digging. Similarly, hearers and solitary realizers please the ones-gone-thus and partake of good practices, whereby they dig out the affiictive emotions. Having dug them out, the matrix-of-one-gciiie-thus, like water, is found. With respect to "like a lamp inside a pot," just as the light of a lamp inside a· pot is not bright and vivid and does not do anything for sentient beings, so .the matrix-of-one-gone-thus, said to possess limitless good marks and beauties, does not bring about the. welfare of sentient beings. Just as when the pot is broken, then the lamp 'brings about the welfare of living beings through its own illumination, so when the affiictive emotions of cyclic exist~nce are· consumed due to the Intense burning, like a lamp, of the matrix-ofone-gone-thus abiding in the pot of cyclic existence, which has the covering of millions of afflictive emotions, the matrix-of-one-gonethus-like the lamp of a broken pot-brings about the welfare of sentient beings. Through these four reasons it should be understood that just as I have the basic constituent of a sentient bdng, so all sentient beings also have it. and so forth and: Some, wanting to view the self, asked, "If one looks intd the self's affiictive emotions and the self's beginning and end, will they be found?" The supramundane victor said, "They will no~. Upon having purified the affiictive emotions, then the self will be found." and so forth. Thereby, many very profound sii.tras set forth many examples for and reasons why although the pure nature, the matrix-of-one-gone-tobliss, always dwells in all sentient beings, it is not seen and is not attained. if not separated from adventitious defilements. Furthermore, the Glorious {Klzlachakra] Tantra says:
It is the completely lucid, unproduced, unceased, supreme blissmaker, unpolluted,' and to be realized by pristine wisdom. It is not to be apprehended by any other in the three realms and is not to be· realized by way of all transmigrating beings' senses. and:
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That which is the creator of the welfare of sentient beings in the three existences and abiding in the mind without recogJ?.ition as a wish-granting jewel Is not seen by sentient beings having sinful karma through the power of effects of non-virtues. Not the fault of the wish-granting jewel, sentient beings partake of the fruits of non-virtue and virtue. When the mind is purifled, even that human becomes a sovereign of conquerors-what is the use of any other conqueror! and, "Though endowed with all aspects, it is unseen due to the force of devilish defilements and afflictive emotions in your own heart," and the com/ . mentary says at length: The determination is: Although it is endowed with all aspects, the childish do not perceive it at any time. Why? It is definite that it is due to the power of devilish afflictive emotions-due to the movement of life [that is to say, breath] in the left and right channels. and so forth. The adventitious defilements are unreal ideation•; its mount, or root, is breath moving in the left and right [channels]. These are afflictive and devilish winds. Therefore, it is definite that .if those [winds] are not stopped, adventitious defilements are not stopped, and that if those are not stopped, the matrix-of-one-gone-to-bliss cannot be manifested or attained. Consequently, if even bodhisattvas who have just a remainder of breath have not fully manifested or attained the matrix-of-one-gone-to-bliss, what need is there to mention other sentient beings! Moreover, the Mahaparinirviit}ll Sutra translated by Hlay-da-wa-using the example of a doctor who, having opened the eyes of many blind people, displays his fingers two times and three times, but they do not see anything, after which they see--says at length: Similarly, child of lineage, bodhisattva mahasattvas who have attained the tenth ground and taken all the treatment of thorough purification are' like that. Though they have in that way performed thorough purification, I teach them up to two times and three times, like those [blind] people [treated by a doctor], that the matrix-of-one-gone-thus exists in themselves, but they do not see anything. However, ·once they see, they say, "If until now we were completely encircled by just the wheel of selflessness, how could
yang dag pa ma yin pa 'i kun du rtog pa, abhutaparikalpa.
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hearers and solitary realizers ever see it!" Child of lineage, in that way it is difficult to see anyone who has engaged a treatise on my · basic constituent. and: If even bodhisattva mahasattvas who have attained the te.nth ground think, "We roughly see that the matrix-of-one-gone-thus exists .in ourselves," how could hearers and solitary realizers ever see It! For example, some people, having entered onto a road but then suffered a bile disturbance, confuse directions, and then when they examine it well, they roughly see the road· and forms. ·Similarly, when even bodhisattva mahasattvas who have attained the tenth ground examine well, they only roughly see that the matrix-of-onegone-thus, the uncreated basic cons·tituent, exists in their own" bodIes. and at the end of speaking this way it also says: Child of lineage; thus it is very difficult to see the matrix-of-onegone-thus. It is the object of on~-gone-thus; it is not the object of hearers and solitary realizers. and so forth, and moreover, the holy,presence, the caretaker of the secret, Vajrapal).i' 47 says that although. the matrix-of-one-gone-to-:-bliss, the selfarisen pristine wisdom-having the essence of the four exalted bodies and the four vajras-dwells pervasively in all, those of low merit have difficulty finding it: This pristine wisdom-essence of [four bodies called] innate, attributes, complete enjoyment, and emanation; mixture into one of pristine wisdom, mind, speech, and body; dwelling in all phenomena in the three worlds above, on, and below the ground-is difficult for those of low merit to find. and similarly the Shrimitladevi Sutra aiso says at length:' 4" Supramundane victor, the matrix-of-one-gone-thus is not the self, not the sent.ient being, not the living·being, not the person. Supramundane victor, the matrix-of-one~gone-thus is not in the sphere of sentient beings who have fallen into viewing the disintegrating collection [of mind and body as a real self), those who have 4egen-· erated due to erroneousness, and those whose minds have strayed
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from empt~ness.• Supramundane victor, this matrix-of-one-gonethus is the matrix of the element of ultimate attributes; it is the matrix of the body of attrioutes; it is the matrix of supramundane attributes; it is the matrix of naturally thoroughly pure attributes. Supramundane victor, this matrix-of-one-gone-thus-naturally thoroughly pure, not afflicted by adventitious thorough afflictions-is the object of ones-gone-thus; I say it is inconceivable. \
Therefore, although the matrix-of-one-gone-to-bliss exists, that sentient beings do not perceive it is because it is obstructed by the defects of sentient beings. If the matrix-of-one-gone-to-bliss did (Jl) How there is damage from the abnot exist, the ultimate also would not exist, surd consequence that ifit did not abide because those are equivalent. Such cannot that way, the ultimate also would not be .asserted because the Cloud ofjewels Sutra exist (JJ5.4160a.3) says:'~ 9 '
L------------~-..J
Child of lineage, whether the ones-gone-thus arise or not, the ultimate does not disintegrate. Child of lineage, therefore bodhisattvas shave their hair and facial hair, put on saffron robes, and with faith come out. from the household to the .non-household. Having come out, they initiate and abide 'in effor.t for the sake of attaining just this doctrine as if their hair or their clothing were on fire. Child of lineage, if the ultimate were npn-existent, pure behavior would be senseless. The arising of ones-gone-thus also would be senseless. Since the ultimate does exist, it is said that bodhisattvas are "skilled with regard to the ultimate." ~ Similarly, the Angulimiila Sutra also says: Moreover, Mafijushri,due to realizing that cow's milk has butter in it, humans churn it. Why do humans not churn water? Because the substance is not there. Likewise, Mafijushri, because the matrix-ofone-gone-thus ~ists, humans keep ethics and engage in pure behavior. Moreover, Mafijushri, intelligent persons wanting gold dig at rock. Why do they not dig at wood? Since the element of gold is present in rock, they dig at it; since gold is not present in wood, they do not dig at wood. )
- -
Later (412) Dol-bo-ba quotes Asanga's explanation of "those whose minds have deviated from emptiness" as meaning "bodhisattvas who have newly entered the vehicle and who have deviated from the matrix-of-one-gone-thus, this being the mode of the meaning of emptiness."
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Likewise, Mafijushri, since the basic element exists, intelligent humans, thinking "I will become a buddha," keep ethics and engage in pure behavior. Moreover, Mafijushri, if the basic element did not exist, pure behavior would be senseless. Just although one churned water for ten million years, oil wo.uld not issue forth, so if the basic element of self did not exist, engagement in purity and ethics out of wanting.the self would be senseless.
as
and so forth, and the holy pr~ence, the superior Nagarjuna also says: If the essential constituent exists, Through engaging in actions [of practice] pure gold• is seen. Without the essential constituent, though one engaged in actions, Only afflictive emotions would just be produced. and moreover, the holy presence, the conqueror Maitreya['s Sublime Continuum]"also says: 110 If the [naturally pure] basic buddha constituent, [the matriX-ofone-gone-thus,] did not exist, [It would follow that] sentient beings would not become discotir-· aged [from seeing the faults of] the sufferings. [of cyclic existence], And also [it would follow that] desire [directed] toward [attaining] nirva'-:1-a [from seeing the benefits of its bliss], Seeking [methods for attaining it], and. wishing for it would also not exist. [Discouragement with the faults of suffering and enthusiasm for the qualities of a ~!iss of nirva'-:1-a upon] seeing the disadvantageous sufferings of transient [cyclic] existence And the advantageous happiness of [peaceful] nirva1_1a [Arise] from existence of the [buddha-]lineage, Since these [attitudes of discarding and adopting arisen from perceptions of the faults of transient existence and the qualities of peace} do not exist [for the time being] in those [having perverse attachments] whose [developmental]b lineage does not exist [as sa ksbram. Later (247), Dtsl-bo-ba makes it clea-r that he does not accept that any. being lacks the naturally abiding lineage: '
b
There is no one whose naturally abiding lineage is severed, but there are· many whose developmental lineage is severed, and while such is the case in fact, this also is mentioned well in t~tu~ systems o£ the ~iddle way,..-the Mahii.parinirvii.IJil
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lorig as interest is not engendered for the doctrine of any of the three vehicles]~ and the Shrimii.ladevi Sutra also says: Supramundane victor, if the matrix-of-one-gone-thus did not exist, one would not become discouraged about sufferings, and desire for nirvaiJ.a, as well as seeking it and wishing for it, also would not exist. These and others say that asserting that the ultimate, the matrix-of-onegone-to-bliss, does not exist incurs many fallacies and that .realizing that it exists has many good qualities. You should look at and listen to the very profound supreme siitras of the final wh~el of doctrine such a,s the Mahaparinirviil?-a Sutra, the Shrim{l/iidevi Sutra, and so forth at length, whereupon you definitely should believe in the matrix-of-one-gone-to-bliss. For if this is not the case, immeasurable d. Advict to abandon tht faults ofnonand great fallacies arise, as is extensively said faith in tht profound noummon as tht in the Angulimiila Sutra: wisdom basis-ofall {2} (117.416Ja.3) (1) Advict to abandon many faults
Those sentient beings who, when (1J7.4161a.3) earlier they · were cattle, fought agaii.1st their own mothers and were crazed, still when they sleep, they tap and grind their teeth and do not believe the doctrine of the matrix-of-one-gone-thus, suchness. In the future also, those sentient beings who whistle through their teeth and do not believe the matrix-of-one-gone-thus will riot be otherwise; venerable Puma, they, being cai:de, do not know the noumenon; Those sentient beings who ·ea~lier were born as pigeons, were very attached to form, and came· under the influence of fornication mostly do not believe in the matrix-of-one~gone-thus and engage in ·fierce·activities. In the future also, those sentient beings who came ·under the influence of fornication mostly will not believe in the m~trix:-of-one-gone-thus; those sentient beings will not be other~ise; for, having become pigeons, they were accustomed to affiictiv~ emotions over a long period. . Those sentient beings who earlier were shameless ravens, with utterly no sense ·of gratitude, eating filth, are still impoverished and
Sutra, the Aizgulima/a Sutra, Maltreya's Sub/imt Continuum of the Grtat Vehidt, and so forth. Moreover, such. is to be understood from the fact that although all sentient' beings have the buddha-matrix, there are many who have not planted seeds of liberation and who have not generated vinues. Thus he takes the reference here as those whose developmental lineage is temporarily severed.
Basis
157
shameless; .they do. not believe in the matrix-of-one-gone-thus. In the future also, when they hear about the matrix-of-one-gone-thus in the presence of those who are beneficially teaching sentient be- , ings, they will laugh and leave. Those sentient beings who do not believe in their basic element will not be otherwise; venerable Purna, they will be shameless ravens eating filth. Those sentient beings who earlier were ugly monkeys, with minds vacillating like various scintillating waves on the ocean, still are disturbed in mind when they hear about the matrix-of-onegone-thus; they do not bdieve in the matrix-of-one-gone-thus. In the future also, those sentient beings whose minds ',Vere disturbed upon hearing about the matrix-of-one-gone-thus and did not believe in the matrix-of;.one-gone-thus will not be otherwise; venerable Purna, they will be wildly vulgar, like monkeys. Those sentient beings who earlier were owls, not seeing in. the day but seeing at night, and who do not bdieve in the matrix-ofone-gone-thus, still when they see a guru in the world, have .no regard. I~ the future also, those sentient beings who, when they hear about the matrix-of-one-gone-thusin the presence of those who are beneficially teaching sentient beings, do' not believe the teachings of the b~ddha, venerable Purna, being owls, will not believe, like the words of fortune-tellers. Venerable Purna,. those sentient beings who earlier were hom in isolated dense marshes, who were polluted by very senseless texts and do not believe in the matrix-of-one-gone-thus, still do not recognize "selflessness" as a term with a thought behind it," due to which those sentient beings of the isolated dense marshes do not believe in the matrix-of-one;.gone.,thus. In the future also, those of the dense marshes who, being attached to very senseless texts, do not recognize what is spoken in indirect speech and do not believe in the matrix-of-one-gone-thus will not be otherwise; venerable Purna, definitely being marsh dwdlers they will not believe in the matrix-of-one-gone-thus. · Those sentient beings who earlier hung around. any .doorway and were lowly robbers are called "dog-like." In the future also, those sentient beings, whorun to others' homes and do no~ believe in the matrix-of-one-gone-thus, will .not be otherwise; yenerable Purna, they will be lowly, like dogs. Those sentient beings who earlier were cats, always attached to
..
That is to say, as requiring interpretation.
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158
eating meat and not believing iri the matrix-of-one-gone-thus, still are II\Onsters who transformed into the form of cats and are att~ched to meat and taking life. In the future also those sentient beings who are aWful.monstersyansformed into the form of cats taking others' lives and eating meat and who have turned away from 'the matrix-of-one-gone-thus will not be otherwise; they· will be monsters transformed into the form of cats, taking others' lives and eating meat. Those sentient beings who were mice and hermaphrodites• and' turned away from the matrix-of-one-gone-thus still are mice and hermaphrodites, drinking beer; they drink the very filthy. In the future also those sentient beings who drink beer and are vulgar, like henp.aph;odites, wiil not accept the matrix-of-one-gone-thus due to being satisfied· with worldly tastes; they will not be otherwise; they will be like those who are hermaphrodites and mice. Those sentient beings who were jackals and, being 1indifferent to blame and awfully deceptive, turned away from the matrix-ofone-gone-thus still do not recognize the matrix-of-one-gone-thus described in indirect speech and have become deceitful jackals. In ·the future also;· those sentient beings who do not recognize the matrix-of-one-gone-thus described in indirect speech and wrongly conceive; "It looks !.ike this," will definitely become jackals. Those ·sentient beings who earlier were ugly scorpions and turned away from the matrix-of-one-gone-thus still are inflamed when they hear about the matrix-of-one-gone-thus; with heart enraged they definitely are like scorpions. In the future also, those se~iient beings. who when they hear about the matrix-of-one-gonethus do not believe in it, saying "Buddha did not say this!" will not be otherwise; venerable Purna, they definitely will perform hot actions like scorpions. Those sentient beings who earlier were awful poisonous snakes and spoke .terrible things about the matrix-of-one-gone-thus still are proud and have the frightful form of awful poisonous snakes. In the future also, those sentient beings who spoke terrible things about the. helpful teaching of the matrix-of-one-gone-thus and ace sinfully will not be otherwise; venerable Purna, they definitely will be awful,poisonous snakes. Those sentient beings who earlier were sheep, dumb, of little
ma ning.
Basis
159
energy,' ~ithout good qualities, who did not work hardb at the matrix-of-one-gone-thus and derided the· siitras still deride the· siitras, definitdy being sheep, dumb, and with little energy. In the future also; those sentient beings who are sleepy and make derision when they hear about the matrix-of-one-gone-thus will not be otherwise; they definitely will be dumb, with little energy, and will be weak. Those sentient beings who earlier were water buffalos with little energy and who turned away from the matrix-of-one-gone-thus still are definitely weak and dr:ied up, like water buffalo worke
kho ru chung ba; meaning specUlated. btsan par mi byed; meaning speculated. Jungsi mjungs; meaning speculated.
160
Mountain
Doctrin~
short like turtles, have long fangs, are fierce, and slander the matrixof-one-gone-thus will not be. qtherwise; venerable Purna, they will be sentient beings included within the class of demi-gods. Those sentient beings who earlier were hungry ghosts· emitting tongues of fire from their mouths and derided and. scoffed at the matrix-of-one-gone-thus still are living beings with dry lips and palette, emaciated hungry ghosts emitting tongues of fire from·their mouths. In the future also those sentient beings with very thin bodies who deride and scoff at the n;tatrix-of-one-gone-thus will not be otherwise; they definitely will be feeble hungry ghosts emitting fire from their mouths. and so forth, and the Great Cloud Sutra also says: M~ameghagarbha,
for all hearers, solitary realizers, and those sentient beings who are like old arthritic cattle, whose minds are thoroughly beclouded ·and mistaken, perversely saying, "The one-gonethus is impermanent, not· everlasting, not st~ble, and vanishing," who are laid low by bile and fall asleep at home; harmed by the darkness of the sleep of views, burning painfully from poison, and dreamily crazed by the sights of-awful dreams, burn away the oil of knowledge of the .p'ermanent nature, the greatness of buddhaqualities, and the wick ofknowing suchness. For those sentient beings who, having given up using the butter-lamp of the permanent nature of the one-gone-thus's qualities, defame the shakya lineage and have many ignorant views, wipe away knowledge of suchness with eye medicine of the dearing nut plant. · Ct-!t out and throw away the tongues of those who, having abandoned the right pristine wisdom of the greatness of the lineage of the one-gone-thus and left. [the home] (ollowing the one-gonethus, sp~ faults. For those who left [the home] following the onegone-thus and became buddha-children in order to realize with wisdom the one-gone-thus's indirect speech, give this miraculous display for all views.•
and so forth, and .the Angulimiila also says: Those sentient beings who earlier viewed the permanent exalted body of the one-gone-thus as requiring interpretation will be sick with leprosy. Those se~tient beings who a,re weak and ill wlth Meaning of the last phr:ise unclear.
Basis
161
leprosy still will definitely deride the exalted body of the one-gone-. thus. In the future also, those sentient beings who viewed the permanent exalted body of the one..:gone-thus as requiring interpretation and were sick with leprosy will not be otherwise; venerable Purna, they will deride the permanent exalted body of .the onegone-thus. and: Those many types of sentient beings who earlier at a time of prosperity degenerated and had many diseases view the eternal exalted body of the one-gone-thus as not being eternal. Still, those sentient beings who degenerated at a time of prosperity view the eternal exalted body ofthe one-gone-thus as not being eternal. In the future also, those sentient beings who degenerated at a time of prosperity will view the eternal exalted body of the one-gone-thus as not being eternal; -venerable Purna, they definitely will no~ be otherwise; .they will. discredit the luminous exalted body of the one~gone-thus as not being luminous. · Those sentient beings--'-who earlier viewed the everlasting exalted body of the one-gone-thus as .non-everlasting-having taken birth in a womb of an excellent consort of a king, will die, becoming transient.. Still those sentient beings who took birth in a w~mb of an excellent consort of a king and thereupon died will definitely deride the everlasting and luminous exa:Ited body of the· one-gonethus. In the future. also, those sentient beings who became transient and had a short life will deride the everlasting exalted body; venerable Purna, they will not be otherwise; they will deride the everlast· ing exalted body of the one-gone-thus. and the Great Drum also says: Due to deriding discourse on the matrix-of-one-gone-thus when it is taught, one abandons discourse on the permanence of buddha, through which one will riot pass beyond sorrow. and so forth. Through the import of extensive statements that the buddha, natural thusness, is beyond momentariness, the nature is established ~ permanent, at which time the matrix-of-one-gone-to-bliss is established [as permanent]. This is because a buddha that previously did nbt exist and is newly produced is not suitable to be the matrix-of-one-gone-to-bliss. . Furthermore, the superior presence Lokeshvara [that is, Kalki Pu.t;~4arika] says that the pristine wisdom of thusness transcends momen-. tariness, "This says that the pristine wisdom devoid of single or plural
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moments is the thusness of conquerors," and, moreover, the statements by the conqueror, the holy pro~ector Maitreya: that the. noumenon, the nature body, is a permanent nature: Those are asserted as permanent due to the continuity Of being the nature and having an uninterrupted continuum. • and that the final buddha is uncompounded, "[Because of having anature without the compounded attributes of production, abiding, and disintegration in the beginning, middle, aJJ.d end, buddha] is uncompounded, ana [because of having an essence of the body of attributes in which the entirety of striving and exertion such as proliferations of body and speech, mental conceptuality, and so forth are pacified, exalted activities are] spontaneous,"'\' . and so forth, are in consideration that it is devoid of momentariness. Hence, those who assert that: .all statements that i:he body .of attributes or pristine wisdom are permanent are in consideration 'that their continuum is permanent and Tthe body of attributes or pristine wisdom actually] are impermanent due to being momentaty and all statements that the buddha or pristine wisdom are uncom. pounded are in consideration that they are not compounded by actions and afflictive emotions are reduced to merely not realizing these meanings of great import because of just not seeing these profound scfiptures. Similarly, the Maha'parinirva1}1l Sutra translated by Hlay-da-wa also says: Through meditating on the self of the matrix-of-one-gone-:thus as non-existent and through perpetually meditating on emptiness, sufferings will not end, and it will be· like a moth going into a flame. Unlike that, sentient beings ·who meditate on the matrix-of-onegone-thus as existent· stop the aspects of afflictive emotions right while having afflictive emotions. Why? It is due to the condition of the matrix-of~ 0 ne-gone-thus. and:
Perhaps Dol-6o-6a is seeking-through. the clearer stateme1J.t .of uncompoundedness i~ the next quote--to explain away the suggestion in this ·statement that permanence in this context merely means that the continuum goes on forever.
Basis
163
A monastic with excellent morality, .through saying that the. uncompounded one-gone-thus is a compounded one-gone-thus, becomes a forder; to die would be better. While a ot:~:e-gone-thus is uncompounded, those who say,_ "A one-gone-thus is compounded;" are lying. Those who say, "A one-gone-thus is compounded," will go to a hell like going to one's own home. Venerable Mafijushri, do not view the one-gone-thus as like the compounded. From this point on, when wandering in cyc~ic existence, having passed beyond ignorance, realize solely the knowledge thinking "The supramundane victor is uncompounded." Having. done .that, through the fruit of this meditation you will only quickly become endowed with the thirty-two marks like a one· gone-thus. and so forth, arid the Superior Sutra Set Forth by Vimalakirti also says:' 12 \
-
Beginner bodhisattvas who wound themselves through two causes wound me and do not contemplate the profound doctrine. What are the two?. When hearing profound siitras that .they have not heard before, they become afraid and doubtful, whereupon they do not admire them. In addition, though this is taught, they abandon it, thinking, "If we have not heard such earlier, from where did it come now?" And, child of lineage, they do not keep close with, accompany, serve, and respect those who memorize the profound siitras, those who have become vessels of the profound doctrine, and those who teach the profound doctrine. From time to time they utter unpleasantness about them. and so forth. These teach ~at if one does not·believe or respect but denigrates, and so forth, the matrix-of-one-gone-to-bliss that is equivalent to th~ness, the p~rfection of wisdom, the natural nirv3J:ta, pure self, the thusness of self, the buddha-nature, the natural b~dy, and so forth, great fault is incurred. Also, the superior presence Lokeshvara [that is, Kalki Pu.t:lc;larika] says: The sixth [infraction] is to deride the established conclusions; the established conclusions are the chapters on suchness in the modes of the perfection of wisdom [vehicle]" and the mantra [vehicle]. De.riding them is the sixth. and:' 1 ~
If one holds faults in our own established conclusions and others' established conclusions, this becomes the sixth root infraction.
164
Mountain Doctrint
Therefore, knowing Q'le relationship of what comes earlier and what comes later in the different tantras, you should understand good qualities and defects. Otherwise, wicked masters who, having gone outside the matrix-of-one-gone-thus, are attached to sensual enjoyment of objects and who lie will go to themcist torturous hell due to apprehending unseen defects. and so forth; these teach that: In the end the meaning of the mantra [vehicle] and the 'meaning of the perfection [vehicie] are one as thusness. Furtherm~re, if not knowing that the matrix-of-one-gone-to-bliss, the perfection ofwisdom, and so forth are synonymo.us, ·one holds those to be mutually different and thereupon debates and denigrates [the perfecti?n of wisdom], this is a root infraction .for those who. have entered mantra. If, due to not perceiving that whereas these are ·c:quivalent but have -many synonyms, one holds whai: is flawless to be flawed, one will go to the most torturous hell. The Extensive Mother [th~t is, the Perfection of Wisdom Sutra in One Hundred Tho"usand Stanzas] also speaks very extensively in a similar way: "Venerable Sharadvatiputra, what fault is there -if thi~ profound perfection of wis<;lom is explained in the presence of bodhisattva mahasattvas who have newly entered the vehicle?" Sharadvatiputra said, "Kaushika, if this profound perfection of wisdom. is taught in the presence of bodhisattva mahasattvas who have newly entered the vehicle, they-hearing this profound perfection of wisdom-will be frightened, will be fearful and scared, and will turn away from it. They will abandon it. They also will not take interest in it. Kaushika, because those bodhisattva mah~sattvas who have newly entered the. vehicle abandon this perfection of wisdom upon hearing it, they manifestly make the karma of .falling into wrong ways. Accumulating this karma an:d having accumulated it, they will be in a situation such that it will be difficult. to become manifestly completely purified in unsurpassed complete perfect enlightenment. and so forth. And the intermediate and brief Mothers also speak similarly at length. The Compendium ofPrecious Qualities 11~ also says: Even though they serve billions ofbuddhas over the course of earlier practice,
BasiJ
165
If they do not havefaith in the conqueror's perfection of wisdom, Upon hearing it those oflittle intelligence abandon it; And having abandoned it, they are without refuge, going to the most torturous hell. Hen~e, if you wish to contact the supreme buddha wisdom, Have faith in this mother o( the conquerors. and so forth. Hence, all whatsoever faults mentioned-abandoning the perfection of wisdom upon fearing it and not respecting it upon not believing it, and so forth-become faults of abandonment, disbelief, and so forth by becoming afraid due to the mere terms "matrix-of-one-gone-to-bliss," "pure self," and so forth, since it and those are equivalent. Six;nilarly, the Mahii.parinir:var;.a Sutra translated by Hlay-da-wa says: The taste of this sutra is like, for example, del~cious cow's milk. Those who abandon the teaching of the matrix-of-one-gone-·thus in this slitra are like oxen. Know that, f9r example, just as the ungrate~ ful who think to kill themselves bring supreme sorrow upon themselves, those senti~nt beings teaching selflessness upon h~ving abandoned the matrix-of-one-gone-thus bring supreme sorrow upon themselves .. and so forth. The faults of abandoning and not believing in the matrix-ofone-gone-to-bliss, pure self, and so forth that it extensively .describes become faults of abandoning, and so forth, the profound perfection of wisdom, since the perfection of wisdom and those are equivalent. Similarly, Maitreya's Sublime Continuum ofthe Great Vehicle also says:•~~ All those [faults] by [bad] beings [whose minds are thoroughly] afflicted by afflictive emotions [such·as ignoranc~ and so forth] who deprecate superior [persons-buddhas and so on-] And reproach doctrines spoken by them are created by views [manifestly adhering to their bad tenets as if these were supreme, a,nd from this they are also beset by various sufferings]. Therefore the intelligence [of. the wise] should not [ever] be j;oined to those [afflictive emotions] defiled with biased outlooks [because otherwise there is the fault that the mind becomes unfit to develop correct view and behavior~ For example, the color of] dean [unstained] cloth is [fit to be] transformed by dye; cloth polluted with oil is not. [If in that way the finality of great vehicle doctdnes, the matrix, the definitive meaning, is supremely profound .and greatly beneficial, how is it that some do not have conviction in it and abandon it?
166
Mountain Doctrine
That is not a fault of the doctrin~ but is a fault of persons.] The ·excellent doctrine of foe destroyers [ones~gone~thus] isabandoned [and in· particular those teaching th~ profound suchness are abandoned by some] due to [very] low intelligence"[whose faculty analyzing the profound meaning is small; These doctrines are also abandoned by some] due to being devoid of interest in white [virtuous doctrine since the developmental lineage has not been activated; by some] due to involvement with perverse pride [with ininds puffed up thinking that they possess good qualities whereas they do not; by some] due to having a nature obstructed [by having accumulated powerful karmic obstructions] from being bereft ofthe eXcellent doctrine. [in past lives; By some] due to [mistakenly] holding that [scriptures] requiring interpretation are definitive, the suc4ness [of all phenomena; by some] due to craving [arid being excessively attached to] acquisitions [such as food, clothing, wealth, and·so forth; by som~] due to having come under the influence [of adhering to bad] views [such as the view of the transitory collection as real "I" and mine and so forth as ifthose are supreme;. By some] due to acquainting [for a long time with and coming under the influence of sinful friends] who insult the [excellent profound and vast] doctrines [and abandon them; by some] due to keeping a distance [for a long time) from [qualified holy spiritual guides]' who ho\d the [excellent] doctrine [of the great vehicle; and by some] due to low interest [because of not believing in correct doctrine and persons and liking the erroneous. Since these are causes of self-degeneration, the wise should not do such.] [Excellent] wise [persons skilled in what to adopt and what to discard] do not fear even [being burned by] fire, [being bitten by] . awful poisonous snakes, [being killed by] murderers, and [being struck by] lightning. In the wayi:hey [fear] falling from the [supremely] profound [excellent] doctrine, Because [be~ng burned by] fire, [being bitten by] snakes, [being killed by] enemies, and [being StJ:]Jck by] lightning [can] cause mere separation from [this] life, ' But from them one will not go to the very frightful transmigration of the inost torturous [hell, whereas from abandoning the excellent doctrine one will experience the sufferings of the most torturous hell].
Basis
167
If even those [bad persons] who from acquainting again and a,gain with [and coming under the influence of] sinful friends come to have the [very] bad intention [of wishing to kill even the highest source of refuge, a complete p_erfect] buddha and [draw blood] And those beings who kill ones not fit to be killed-[greatly kind] father or motfier [who are specific to individual beings], or foe destroyers [who are fit to be respected in common by all beings]-or create dissension in the supreme community Contemplate [and meditate one-pointedly on the profound emptiness endowed with all aspects that is] the noumenon of all phenomena [and on boundless great compassion] wil.l quickly be released from those [great obstructions of karmas of immediate retribution and attain great enligh~enment]. ' But how could those [beings] whose minds hate [and abandon] the doctrine [of the definitive matriX, the finality of the great vehicle, attain] the liberation [of unsurpassed enlightenment! For they do not possess the fortune of meditatively culi:ivacing its path.] and Maitreya's Ornament for the Great Vehicle Sutras also says: 116 T i:ansmigrating beings [of low lineage who are· not inclined toward · the great vehicle], fearing [the great vehicle despite its] not being a source for such [will, as a result of this fault of deprecation,] Come to suffer [in bad transmigrations] over a long period of time due to having accumulated a great mass of demerit. They fear [great vehicle] doctrine [due to four causes:] having no [or low] lineage, [beirig influenced by] bad guides [and sinful friends], not having previously accumulatedvirtue [for encountering great vehicle doctrine], and not having trained [the mind in the great vehicle in this or other lives. It is suitable to have faith in the great vehide because if one does not create faith] in this [life, through the force of non-faith' o~e will again] fall from this great meaningful [complete enlighten· ment as well as its causes]. and:'l7
[Objection: It is suitable to fear the gr~t vehicle_because] I ~o not know [that the great vehicle'exists, and because even] the buddha does not know [such a great vehicle] profundity, [And if such a great vehicle] profundity [exists,] why is it not an object of logic? [That is to say, it should be an object of logic.
168
Mountain Doctrine
And] why do [only] those who know the profound meaning be:.. come liberated [purifying the obstructions]? [Repo/:] Those are not suitable as sources of fear [bec.ause your not knowing the great vehicle is the fault of having a low lineage and so forth, and is not the fault of the great vehicle and because if you train the mind in dependence upon a virtuous spiritual guide, you will gradually come to know the buddha's thought, and then you can also understand that the buddha, havirig gotten rid of the tWO obstructions, perceived all phenomena with nonconceptual pristine wisdom; furthermore, si:nce without removing the bad attitudes of logic, the great vehicle cannot be understood,'it is difficult even to attaiil.liberation merely through conventional paths].
When scholars properly analyze it, th~y are not frightened by this [great vehicle] doctrine because [it is suitable to reflect on the facts that (I) ifthere is a great vehicle, there are no great vehicle scriptures] other th11n [these profound anp vast doctrines]; and (2) [if there is no great vehicle 0thei: than the hearer vehicle, then hearers and solitary realizers, who are] other [than buddhas, as well as the lesser vehicle] would not exist; And (3) [since the doctrines of grounds, paths, and selflessness are] very profound, [they are for common beings to realize]; ..... difficult . and (4) [the great vehicle scriptural collections] accord with [the lesser vehicle, that is to say, are similar in their time set forth, place, retinue, and so on]; And (5) they teach various [methods for the two collections such as the three paths and so forth]; and (6) [they teach emptiness in many si"mas] by way of many [formats• such as non-production, naturelessness, and so forth]; And (7) they ai"Ways teach [uninterruptedly--:-not just once_-through·many important points]; and (8) [those spoken with a thought behind them] are. not literal; and (9) the supramundane victor's thought [in speaking in accordance with the constitution;; and interests of trainees] is very profound. and:n~
If the meaning [of statements in the great vehicle such as, "Forn.•s
rnam grane.
Basis
169
do not exist,"] are considered to be literal, [three fauits are_engendered: (1) Not seeking out the meaning from the wise,] one becomes inflated about one's own [views] and degenerates from intelligence [discriminating the profound meaning]; And (2) due to having abandoned eloquent [doctrines, virtuous in the beginning, middle, and end] one is lost [in bad transmigra· tions]; And (3) out ofanger at [great vehicle] doctrine one is obstructed [and accumulates karmas for being bereftofthe doctrine], and Asanga's [Summary of] Manifest Knowledge of the middle way also says:
Question: Why do some sentient beings not consid,er the Very Extensive [] to be vast and profound and are afraid of them? Answer:-Because they are separated from the noumenon, do·not generate roots of virtue, and are. thoroughly controlled by sinful friends. and:
Question: Why is it that although some sentient beings are interested in the Very Extensive [Siitras], they are not freed? Answer: Because of dwelling in holding their own view to be supreme and manifestly adhering to the meaning as being literal. In consideration of this, the supramundane victor says in the Forms of Doctrine ofthe Great Mirror, ofDoctrine:'(<) In bodhisattvas ·who improperly discriminate doctrines as literal, twenty-eight bad views arise. What are the twentyeight bad views? Views of signs, views deprecating the imputed, views deprecating thorough conceptualization, views deprecating stichness, views of thorough appreh~n sion, views of change, .views. of the non-existence of unseemliness, views of emergence, presumptuous views, very disturbed views, wrong views, increasing views, views of non-assertion, views of bad dissimulation, views [seeking] respect, views of stable obscuration, root views, views of views as non-views, views undermining application, nonliberative views, views ofobstructions and so forth, views. increasing tht non-meritorious, views of the non-existence of effects, views of annihilation by annihilation, deprecat9ry views, unspoken views, great views, and boastful views.
Mountain Doctrin~
170 Therefore~
you must stop the great waves of karma of abandoning the doctrine-such as abandoning the matrix-of-one-gone-to-bliss, the pure self, and so forth-due to: holding some [non-literal teachings] to be literal and not knowing the meaning of the thought• [behind a teachin'g], that is to say, the meaning in consideration of which it was spoken,b and not realizing that just a single profound meaning is propounded by way of many forms. To do this, it is necessary to realize through quintessential instructions that in the profound siitras of the final wheel of doctrine, such as the Mahaparinirvar;a Sutra and so forth, and in. the profound tantras illuminated by the bodhisattva commentarieS: the thoughts of teachings of emptiness, selflessness, and so forth in consideration of the matrix-of-one-gone-to-bliss and the pure self and the thoughts of. teachings of the matrix-of-one-gone-to-bliss, noumenal self, and so forth in consideration of the empty and selfless basis are just not contradictory and are just equivalent. Furthermore, the Mahaparinirva~a ,.--(2-~-A-d-v-ic-e-to_b_e-in-~-en-rt_o_rt_t~-ch_n_i-qu_(....:.~-to--, Sutra extensively pron·ounces: abandon those many faults (135,6/69a.3) Moreover, child of lineage, 1t 1s thus: For example, if a great drought occurs, Butea ft(indosa trees, ashoka trees, and kanika trees do not grow flowers and fruit. Moreover, if there is ·no oiliness, all those grown from water will not grow to their full measure, and all medicine also will have little power. Child of lineage, this Mahaparinirva~a Sutra of the ·great vehicle is also like that. Once I have passed away, sentient beings will not respect it. Its magnificence :rlso will lessen. Why? Because those sentient beings will not know what the one-gone-thus has, spoken with an intention. How? Because sentient beings will have less merit. Child of lineage, moreover, when the excellent doctrine of the one-gone-thus is about to disintegrate and to be extinguished, at that time there will be many monastics who engage in sins. Since they will not know what the one-gone-thus has spoken with an intention, they will be lazy ~d idle; they will not be able to r_ead,
b
dgongs pa'i don. dgongs te gsungs pa 'i don.
Basis
171
recite; and discriminatingly teach the real doctrine of the one-gonethus. Like, for. example, stupid robbers who1 casting aside real jewels, carry away chaff, due to not knowing the matrix spoken by the one-gone-thus with an intention they will be lazy about this siitra and not generate effort. Alas, in the future they will fall into a very ,frightful great chasm. Alas, those sentient beings will not.Inake effort at ·chis great vehicle siitra, the Mahiiparinirvil1?a; only bodhisattva. mahasattvas understand the real meaning of this siitra just as it is. Not being attached to letters and words, flow with it and do not oppose it; also. teach it ~o sentient beings in that way. and so forth, and: 161 From the twelve classes of siitras, the sets of siitras emerge. From the sets of siitras the very extensive class emerges. From the very extensive class the perfection of wisdom emerges. From. the perfection .of wisdom the Mahiiparinirvii.~ emerges, like the essence of butters. "The essence of butters" is a metaphor for the buddha-nature; "The buddha-nature" is the one-gone-thus. and: Child of lineage, earlier you questioned· the one-gone-thus about whether this siitra exists. Child of lineage, the Mahii.parinirvii.~ Sutra is the essence of what all ones-gone-rhus have intentionally spoken. Why? The ones-gone-thus h;lVe twelve classes of siitras, ·but in them they did not explain ·the buddha•nature -and the pennanent, blissful, self, and thoroughly pure one-gone-thus. Because the buddha· supramundane victors do not ever pass away, this sutra is the essence of the thought of the one-gone-thus. and so forth, and: Child of lineage, you should know that this Mahiipariniroii~ Sutra of the great vehicle is a mass of immeasuJ;"able, incalculable, inconceivable merit. Why? Because it explains the secret essence of the one-gone-thus. Hence, if those male or female children of lineage wish to quickly know the secret essence of the one-gone-thus, they should make effort with urgent application about this siitra. and so forth, and the Mahiipa'riniroii71a Sutra translated by Hlay-da-wa also says:
Mountain Doctrint
172
For example, when dragon-thunder resounds from the sky, mush·.r.ooms quickly grow. In the hot season even the name "mushroom" does not exist. Just as they emerge with dragon-thunder, the rna~ trix-of-one-gone-thus also appears to be like selflessness due i:o being obstruct~d by aspects of afflictive emotions, [but] those who hear this gJ:eat siitra, engender knowledge of the matrix..:of-onegone-thus, like mushrooms, immediately upon hearing this Mahiiparinirvii7Ja. All siitras and all meditative stabilizations are like the hot season; through hearing all siitras and [hearing about] all meditative stabilizations it is not correctly known thanhe.matrix-of-one-gonethus exists. Like mushrooms growing in the rainy season, all-secret intentional words emerge from this Mahii.parinirvii.7Ja Sutra. lmme~ diately upon hearing this siitra, sentieiu beings correctly know, like mushrooms growing in the rainy season, that the matrix-of-onegone-thus exists. and: Child of lineage, furthermore, for example, all rivers are contained in the ocean. Child of lineage, likewise all siitras, all meditative stabilizations, and , the great vehicle are contained in this Mahii.parinirvii.~ Sutra. Why? Because it clearly reveals the very fi:nal matrix-of--one-gone-i:hU:s. and so forth. Therefore, you should not deride and deprecate the matrix-of-:one-gone-to-bliss, pure selfhood, and buddha-nature, or natural buddha: that are equivalent to thusness, the .great mother, nature body, great seal, great vajradhara, vajrasattva, and so forth. You should just have faith, respect, and e. Advice to accrui the benefits offaith in the profound noumenon as the wisdom belief' because, if so, immeasurable great basis-ofall {2} (139.3170b.5) Moreover, the (1) Great waves ofbeneficial qualities .to benefits will arise. AizgUlimiila Sutra says at length: be attained (139.3170b.5) Through the cause of knowledge that the permanent matrix-ofone-gone-thus exists in all s~ntient beings all whatsoever supreme aspects of bliss and marvels in the world are gained. Through hearing about· the permanent matrix-of-one-gone-thus all marvels, high status, and all · blisses on earth are always attained in even all times-past, present, and future.
sang,r rgyas kyi rang bzhin nam rang bzhin t:Jis sang,r rgyas.
Ba.ris
173
and: From this immortal phrase teaching, "The one-gone-thus is permanent," great wisdom is born. The wise teaching such are buddhas.
and: Good, good. The matrix-of-.one-gone-thus is taught. Wherever eloquence is spoken, the matrix-of-one-gone-thus is heard. Make worship to those who read the great vehicle si1tras pleasantly sounding like mi byin • And to the books with drums, small drums, and cymbals of kinnaras and gandharvas. Sentient beings who always make worship thus constantly as humans in the world will in the future become buddhas. Thus the one.-gone-thus said.
and: Moreover, Manjushri, likewise my teaching will remain for many years in southern areas. In order to help sentient beings bodhisattvas like you who undertake great hardship-forsaking even their own lives-will teach the matrix-of-one-gone-thus to all sentient beings, "The one-gone.:.thus is permanent; the one-gone-thus is everlasting; and the one-gone-thus is eternal." and: Manj4shri, when the excellent doctrine has remained for eighty years, you will, for instance, carry the great burden o(the excellent doctrine, and thinking, "I will revere the excellent doctrine on my shoulders," will-forsaking even your life-intensively teach sentient beings in the Jambu Land ·and in all small lands, "The onegone-thus is permanent; everlasting, quiescent, eternal." Whether sentient beings believe or do not believe, whether my body is killed, whether it is cut into pieces, from the start .my body is a permanent exalted body; bodhisattvas undertaking the great hardship of carrying the burden will arise in southern areas. and:
Refi:rence unknown.
Mountain Doctrine
174
The supraniundane victor said, "Arigulimala, even the one-gonethus underwent great hardship. When in the future the excellent doctrine will have remained for up to eighty years, the great vehiCle siitras teaching the matrix-of-one-gone-thus, teaching to benefit all sentient beings, will undergo great hardship. Those sentient beings who hold that position will teach within undergoing great hardship." and: In southern areas the great vehicle will be taught; it will be earnestly taken up as the essence; the deeds of the one-gone-thus will be practiced, free from the eight great actualities.• It will be taught that "The one-gone-thus is permanent, everlasting, quiescent; the matrix-of-one-gone-thus is stable." My hearer monks, nuns, male lay practitioners, and female lay practitioners will take it as the earnest essence. They will take up my teaching as a burden. and so forth, and: Through the cause of the meri.t of hearing about the matrix-of-onegone-thus they will be without sickness, without harm, will have long life, and will please all sentient beings. 'Th.rough hearing that the one-gone-thus is permanent, everlasting, and eternal and that parinirva~a is immortal, all will prosper, will be robust for a long time, and will be· permanent. and: Those wishing to teach the doctrine should teach as follows: The ·one-gone-thus is. to be praised as permanent and real. Those who, not teaching thus, neglect the matrix-of-one-gone-thus are not fit for a lion throne, just as servants are not fit for a royal elephant. and so forth, and the Mahaparinirvii7Ja Sutra also says: "Therefore, Mafijushri, children of lineage ~ho are endowed with shame arid embarrassqtent do not view the buddha supramundane victor as concordant with the compounded. Mafi.jushri, forders with bad views propound that the one-gone-thus is concordant with the compounded. Monastics keeping ethics do not view in that way the one-gone~thus as being compounded. If one says that
Perhaps the. eight· worldly. concerns: &me/disgrace.
liking/disliking,
gain/loss,
praise/blame,
Basis
175
the one-gone-thus is compounded, that is to tell a. lie. It is to be known that. that person, !mmediatdy after dying, will be born in a hell, feeling like a person staying in their own home. "Mafijushri, since the one-gone-thus really has the attribute of being uncompounded, do not say that the one-gone-thus is com:pounded. Maii.jushri, from today on, when traveling in cyclic existence, abandon non-knowing and seek correct pristine· wisdom. The one-gone-thus is uncompounded; whoever views the onegone-thus in such a manner will be endowed with the thirty-two marks and will quickly be fully purified in unsurpassed, complete, · perfect enlightenment." Then the youthful Mafijushri said to Chundala, "Good. Good. Child of lineage, you have manifested a cause of extremely long life; your realization that the one-gone-thus is an unq>mpounded phenomenon having the attribute of permanence and having the attribute of immutability and unchangeability. is good. Your not speaking of the one-gone-thus as having the character of the compounded is good. "Just as a person burnt by fire covers their body with clothing due to having shame and embarrassment and that thought is virtu:. ous, due to which that person is born as a cdestial god in the land of the thirty-three, and becomes a brahma monarch and wheelruling-emperor, always born in happy situations and not born .in bad transmigrations, so you also by not speaking of the one-gone~ us as having the character of the compounded will in the future, without question, attain the thirty-two marks, eighty beauties, eighteen unshared attributes, immeasurable life, non-staying in cyclic existence, intense bliss, and in not a long time complete, perfect enlightenment. and: 'If a person believes that the one-gone-thus has the attribute of permanence, that person is very rare like ab udarpvara flower. If one.generates a mind of faith upon hearing this very profound great vehicle siitr~ after I pass away, it ·~hould be known that this person in the future will not fall into a bad transmigration for one hundred thousand eons. and: Proclaiming the lion's roar is not to explain that a,ll phenomena are imper~anent, suffering, selfless, and thoroughly impure. It is to
Mountain Doctrine
176
proclaim that the one-gone-thus is only permanent, blissful, self, and thoroughly pure. and the Mahaparinirvii'!a Sutra that the master Bhavaviveka cites as a source in his commentary on the middle, ·the Lamp for (Nagarjuna s) 'Wisdom, " also sayS'; · Those seO:tient beings who teach, "All sentient beings have the matrix-of-one-gone-thus;'' are endowed with immeasurable good qualities. Those children of lineage Wa.nting the excellent doctrine, who have done countless ill deeds, will be cleansed [of those ill deeds] merely by· [undergoing] headache, catching contagion, pain, and deprecation. Moreover, the Sutra Indicating the Inconc.eivable Qualities and Pristine Wisdom ofa One-Gone-Thus says: Some bodhisattvas practice the five perfections for eight billion eons; even more so, Mafijushri, if other bodhisattvas take interest, thinking "The one-gone-thus is permanent," they generate immeasurably more merit. and so forth, and the Great Cloud Sutra also says: The bodhisattva mahasattva Mahameghakasha asked ~e supra·mundane victor, "Supramundane victor, when possessing what siitra do bodhisattvas come to be in an ocean of meditative stabilization?" ... "They will see the one-gone-thus as just permanent; and seeing very dearly that the matrix-of-one-gone-thus is just permanent !lfid everlasting, .they will become monarchs expressing praise of myself; and they will come to propound the one-gone-thus as everlasting: 'The one-gone-thus is an everlasting exalted body'; and they will come to have a wonderful view of manifest delight in the quiescent nature of the one-gone-thus; and they will come to be in all oceans viewing in all aspects that 'The one-gone-thus is permanent, everlasting, stable, and quiescent.'" and: For those sentient beings who express praise of impermanence, emptiness, parinirva~a, and selflessness there is the meaning of the thorough teaching of the · greatness of the buddha quality of parinirva~a as residing in a permanent, everlasting, stable; and quiescent nature; and for sentient beings who propound that the doctrine will vanish there is the meani~g,of purifying the eye [seeing]
177
Basis
:the excellent doctrine having a stable nature. and: Good is your request to the one-gone-thus, foe destroyer, ·completely perfect buddha for the meaning of words appropriate to yourself, spreading subtle and profound words and syllables, the greathess of the qualities of a one-gone-thus in all sentient beings, having the character of permanence, a treasure of teachings of the excellent doctrine, treasure of the monart:h of siitras unequal with the likes of you, treasure of teachings of the excellent doctrine, treasure of inexhaustible ambrosia of all sentient beings. 1 will ex. plain the .presentation of the stable treasure of all sentient beings. and: The supramundane victor buddhas are not fabricated. T)le ones-gone-thus are not produced. I will also teach the emanation body, Exalted body hard like a diamond. Even a relic the size of a mere mustard seed Will not at all come forth. In that without bone; blood, and flesh How could' relics come to be? In order to help sentient beings Relics will be left out of [skill in] means. The supramundane victor's body of attributes, The one-gone-thus's element of attributes, The supram'undane victor's exalted body is like that, And the teaching of doctrine is a!so like that. and so forth, and Maitreya's Sublime Continuum also
says: 1 r.~
[The four adamantine topics concordant ~th achieving the three jewels-(!) the naturally pure] buddha-constituent [which is the matrix-of-~ne-gone-thus in the state of being together with adventitious defilements; (2) the attainment of] buddhaenlightenment [which is the buddha-constituent's state of completely purification of even adventitious defilementS]; (3) Buddha-attributes [which are the special qualities of the powers and so forth undifferentiably possessed in great enlightenm~nt]; and (4) [spontaneously' established] buddha-activities [of uninterrupted continuum through the capacities of the attained qualities~]
178
Mou,ntain Doctrine
Axe not conceivable [exactly as they are in reality] even by sentient beings [whose adventitious defilements are mostly] purified. [Thus what need is there to mention childish common beings, hearers, and solitary realizers! Then whose objects of activity are these?] These [four adamantine topics] are objects of activity [exactly as they are in reality only of the pristine wisdom] of.[perfect buddhas,]' the leaders [of all sentient beings. Nevertheless, they are objects realized by those with faith in the one-gone-thus in the manner of utilizing imagination]. Intelligent [bophisattvas] who [strongly] believe in these [four topics that are] objects [of activity of the pristine wisdom of only perfect buddha] conquerors Axe vessels f01;: the collections of [the unfathomable] buddhaqualities [of the powers and S() forth because the final fruit is quickly attained from awakening the gi:eat vehicle lineage. Similarly, the very many benefits of] manifest delight [and strong belief] in these [four topics endowed with] collections of qualities inconceiVa.ble [by ordinary beings] Outshine [all the collections of] all sentient beings' merit [arisen from giving and so forth that is not connected with these]. A certain [son of lineage or daughter of lineage with an attitude of] seeking [unsurpassed great] enlightenment always offers every day [without interruption] to [the supreme of objects, supramundane victor buddhas,] monarchs of doctrine, A vast land made from] gold and ~dorned [and filled] with [unfa~homable] jewels as numerous as the [minute] particles of [a limitless number of]. buddha-larids [thereby increasing merit greatly], But if another [intelligent being] hears even [at minimum] the words co~cerning these [four topics of profound meaning] and thereupon [especially] believes [in them without misapprehension], This one will attain much greater merit than [even the vast] virtue arisen from (the aforementioned] giving. [Thus what need is there to mention one who realizes the meaning!] A certain intelligent [son of lineage or daughter of lineage with an attitude of] wanting [to attain] unsurpassed [great] enlightenment keeps ethics [abandoning all ill deeds] undefiled [even by infractions] over many eons
Basis
[Naturally] without str"iving [and exertion] in dependence upon [familiarizing greatly] with body, speech, and mind, thereby [increasing merit very greatly], But ifanother [intelligent being] hears even [at minimum] the words concerning these [four topics of profound meaning]. and thereupon [especially] believes [in them without misapprehension], ' This one will attain much greater merit than [even the vast] virtue arisen from [the aforementioned] ethics. [Thus what need is there to mention one who realizes the meaning!] A certain intelligent [son of lineage or daughter oflineage in order to] suppress the fire of afflictive emotions of the three cyclic existences [of desire, form, and formlessness] meditatively cultivates to completion the concentrations('the four concentrations of] gods and [the four immeasurables which are] the abodes of purity, and so forth-as methods [for attaining the state of the fruit,] unchanging complete enlightenment, [thereby increasing merit very greatly],. But if another (intelligent being] hears even [at minimum] the words concerning these [four topics of profound meaning] and thereupon [especially] believes [in them without misapprehension], This one will attain much greater merit than [even the vast] virtue arisen from [having cultivated the aforementioned] concentrations. [Thus what need is there to mention one who realizes the meaning!] [What is the reason why the wisdom arisen from hearing these topics is superior to even the vast merit arisen from giving, arisen from ethics, and arisen from meditation? Making vast] giving [of things only] achieves [wonderful] resources [as its fruition]; Ethics [temporarily only] achieves [the wonderful body of] a high state," and meditative cultivation [of concentration only] gets rid of afflictive emotions [of the three realms], But [in dependence upon such] wisdom [realizing that enlightenment as well as its qualities and activities are attained from separating the naturally pure basic constiwent from adventitious defilemeQ.ts] all afflictive [obstructions and obstructions to] omnis•cience [as well as their predispositions] are completely removed; These are rebirths as humans and gods.
179
Mountain Doctrine
180
Therefore, this [very wisdom understatiding well the factual mode of subsistence] is superior [to the collections of merit from giving and so forth, since] the cause of that [special wisdom] is to hear about these [four topics without error]. It is said that an earlier one-gone-thus, called "Always Emitting Light," while remaining on one seat, taught by way of hundreds of thousands of examples this doctrine of the matrix-of-one-gone-thus for five hundred great eons, whereby it was miderstood in all ten directions with little hardship even in worldly realms as numerous as the. particles of ten buddha lands, and those who at minimum heard the name "matrix-of-one-gonethus" attained buddhahood upon the gradual fructification of roots of virtue. The Matrix-ofOne-Gorze- Thus Sutra, having set forth clearly and at length the meaning of "(All who heard this Stltra attained buddhahoodj except for the four-the bodhisattvas mahasthamaprapta, avalokiteshvara, mafijushri, and vajramati," saysi' 6·' When I also earlier engaged in practice, I heard 'the name of this siitra From the one-gone-to-bliss Lion Banner.• Hearing it respectfully, I joined my palms. Through the karma of that good deed I quickly attained the excellent enlightenment. Hence wise bodhisattvas Should always uphold this supreme siitra. and so forth. Thereby it speaks of the great waves of benefits of having faith, respect, and so forth for the matrix-of-one-gone-thus. If in· that way t~rough merely heari~g .-(2-~-A-d-vz-·ce-~-o-m_a_k_e-'-ijfo-rt_a_t-te-ch_n_i-qu-e-~-to..., the name of the matnx-of-one-gone-to-bhss attain them (148.6/75a.2) one will attain buddhahood, what need is L - - - - ' - ·-----~---' there to mention faithfully respecting it, meditating upon it upon having actualized it, and so forth! Therefore, the wise who are imbued with compassion should teach it without regard for their life,. and those who seek liberation should seek it, listen to it, and so forth, even upon being swallowed in a great pit of fire. The Mahiiparinirvii1J4 Sutra says: Then, the bodhisattva Kashyapa also said this to the supramundane vi:ctor, "Supramundane victor, having heard the one-gone-thus say, 'The Mahiiparinirvii'!'l Sutra is supreme and sublime, like the smgge'i rgyal mtshan.
Basis
181
essence of butters. Whoever· drinks it is cleansed of disease, and italso goes into all medicines,' I am thinking that whoever does not listen to and does not wish for this siitra is very stupid; they do not have a virtuous mind. Suprainundane victor, I can bear peeling my skin and using it as a basis for writing, drawing out my blood and using it as ink, drawing out my marrow and using it as fluid, and breaking my bones and using them as pens to write out his Mahiiparinirvii7Ja Sutra. Also, having written it down, I can bear reading it, reciting it, understanding it, and teaching and explaining it at length to others. "Supramundane victor, if a sentient being becomes desirous of resources, I will first give that person resources, and after that will instigate them to read this Mahaparinirvii7Ja Sutra. If that person possesses great resources, I will first cause pleasant conversation of desire, and afterward will instigate them to read this Mahaparinirvar:a Sutra. If the person is vulgar, I earnestly will forcibly cause them to read it. If proud, I will first serve them according to their wish, and make them very happy and pleased; afteiwards, I will teach this Mahiiparinirviir:a Sutra. If it is someone who depre'cates the very vast siitras, I will tame that person with force, and having tamed them, will cause them to read this Mahiiptirinirvii7Ja Sutra. If it is someone who has faith and zeal ·for great' vehicle siitras, I will go in the presence of that person and with great respect will serve, pay respect, honor, worship, and praise them." Then, .the supramundane victor said to the bodhisattva Kashyapa, "Good, good." and so fori:h,. at the end of which [the supramundane victor says]: "You will soon teach and explain to many circles of sentient beings the Mahaparinirvii7Ja Sutra, the essence of what the one-gone-thus intentionally said about the buddha-nature. and: Child of lineage, moreover it is thus: If a sentient being does not know that the .one-gone-'thus is permanent, that person is indeed blind. If a sentient being knows that the one-gone-thus is ·permanent, I say that this person is endowed with the divine eye, despite having a fleshly eye. and the Aizgulimii/a Sutra also says:
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If someone very earnestly does not hide the matrix:-of-one-gonethus and teaches it to help all sentient beings, that person will attain the divine eye and will have the· divine eye in the world. and, "One who teaches the matrix-of-one-gone-thus, ho .matt.er'- whether having afflictive emotions or not, is called·'~a perfect buddha,"' and, "One who teaches the matrix._of-one-gone-thus is a perfect buddha," and so forth, and the [Jreat D~m Sutra also says: Other than that, to those sentierit beings especially intent on the vast, who. assert the permanent, stab~e, quiescent, and everlasting great nature of the one-gone-thus, the one-gone-thus causes to apprehend the crown bestowing the great vehicle initiation of pristine wisdom of omniscience endowed with the supreme of all aspects. and: Those who teach,. "The matrix-of-one-gone-thus, a permanent buddha, exists," and furthermore proclaim it and do not abandon ·it-who assert not an emptiness of the view of the trans~tory but an everlasting, supreme basis naturally· empty of all compounded phenomena•-are steadfast such qualities; ·the remaining qualities are inconceivable.
in
an~:
In the future I will have many students who will uphold die excellent doctrine. Heb will be the very last of those hundreds mentioned before in this siitra-Bhadrapala,C Guhagupta, and so forth. Kashyapa, who is that? He is this very Licchavi youth Liked-WhenSeen-by-All-the-World.d In the future, having become a wise person in the south, he will beat the great drum of doctrine; He will blow the conch of doctrine. and: Or, "empty of the nature of all compounded phenomena." The passage is taken to be a prophecy of Nagarjuna, of whom Dol-bo-Ga Shay-tap-gyeltsen is taken to be an incarnation, and thus the passage also prophesies Dol-bo-Ga.
b
<
bzang skyong. Jig rten thams cad kyis mthong'na dga'.ba, sarva/okapriyadarsana. Drong-ka-ba anc! Jam-
yang-shay-ba take this as Shakyamuni Buddha prophesying the future rebirth of LikedWhen-Seen-by-All-the-World as Nagarjlina. ·For Jam-yang-shay-ba's reading of passages from the Great Drum Sutra concerning this prophecy, see Jeffrey Hopkins, Buddhist Advice for Living and Liberation: Niigiirjuna's Predous Garland (Ithaca, N.Y.: Snow Lion, 1998), 9-
21.
Basis
183
Then, the supramundane victor. also said this to Kashyapa, "Kashyapa, you cannot be like a guardian of the land. While guarding the land, this youth skilled in method, having heard and, listened to this siitra, will hold it to his body and will manifestly bring it out into the world. Having set him on the seventh [bodhisattva] ground, I will bless him as an ordinary being. Then, when the [average] lifespan is eighty years at a time of the diminishment of the teaching, he-having been born in the family lineage called Kayagauri• in a village called Base-of-the-Great-Garlandb in a district called Ayodhya< on the banks of a river in a southern area called Murui]4ad-will become a monk bearing my name! Through skill in sustaining the community he, having emerged from the householder's life among those indolent with regard to my training. in virtue, will gather them together through the modes of gatheting.r Having found this siitra, he will hold it to his body, and having purified the spirituai·community, initially he will thoroughly eradicate the great bases of unsuitability,' proclaiming the great sound of doctrine. He will proclaim the conch of the doctrine and victory banner of the doctrine spoken in the Great Drum Sutra. As a second [proclamation of doctrine] he will ~et forth great vehicle siitras discoursing on emptiness. As a third [proclamation of doctrine] he will expound discourse examining the basic constituent of sentient beings and will discourse on the Great Drum. He will beat the great kar yo ri. phrmg ba chm po rten. dmag gis ini tshugs pa. .mu ru na ek;. .in J~-yang-shay-ba's Gr~at /ixposition o[Tm~ts (nga, 3a.3) it is cited as mu run ek. It might also be Murunta. • Jam-yang-shay-ba takes this as meaning that he will be a member of the Sh~ clan. When Jo-nang-bas apply. this to Dol-bo-ba, the reference is to his being called "omniscient." r Nagarjuna's Pr~cious Garland ofAdvia,(stanza 133) ident.ifies the four modes of gathering students as giving gifts, giving doctrine, teaching others to fulfill their aims, and ones~lf acting according to that teaching: You should cause the assembling Of the religious and the worldly Through giving, speaking pleasantly, , Purposeful behavior, and concordant behavior. "Speaking pleasantly" is conversation based on high status and definite goodness. "Purposeful behavior" is to cause others to practice what is beneficial. "Concordant beha.;ior" is for one to practice what one teaches others. & Relative· to Nagarjuna, this refers to his reforms at Nalanda.
184
Mountain
Doctrin~
drum of doctrine; he will blow the conch of doctrine; he will plant the victory banner of doctrine; he 'Yill manifestly wear my armor. and: When there are sentient 'beings who are trainees, then among such sentient beings it will be said,_ "Look at this supramundane victor Shakyamuni who has come," and it will be prophesied, "Look at such a permanent, stable, ·quiescent, and everlasting one-gone-thus. Know the stable and blissful that I have taught as like this." Then, the buddha supramundane victors from space in the ten directions will reveal their individual face to that one, and say, "That one is so." Also, all the world will believe that one's teaching of doctrine, · saying, "It is taught well." and: In the style of uttering sounds of praise of the three jewels to transmigrating beings, the buddha-secrecy is this: "The ·one-gonethus is permanent, stable, quiescent, and everlasting." This buddhasecrecy is to be proclaimed. and. the Great Cloud Sutra also says: Even if it is the meaning of the name of a siitra explaining the greamess of the qualities of the one-gone-thus, profound, equal, permanent, everlasting, and stable, wherever it dwells, you should proceed even into the center of fiery crossroads. Mahameghagarbha, because of being meaning to be heard, an object to be honored, to be painted, to be worshipped, and to be revered, you should enter even into worldly realms filled with fire as numerous as the sands ofthe Ganges River. and so forth. Since such is again and ·again eloquently pronounced at length, be endowed with great effon day and. night in f.\ithful and respectful ' hearing, thinking, and meditating on the alternative internal knowledge, the < buddha-nature, the natural great nirvit).a, thusness, self, pure self, matrix-ofone-gone-to-bliss, clear light nature, perfection of wisdom, source of attributes;" great seal, syllable a, ultimate truth, syllable evmp, vaj:rasattva, androgynous state,b partless omnipresent pervadc;r, that endowed with the supreme of all aspects, vajra sun and moon, sixteen thusnesses, twelve true meanings, immutable thoroughly established nature, great vajra-sphere chos '.byung. b
ma ning gi go 'phang.
Basis
185
m~4ala,
essence·'of the mantra-sphere, omnipresent dement of attributes, the aspeccless endowed with a:ll aspects, that passed beyond all worldly exemplification, great wish-granting jewel, and supreme vast great wishgranting tree. These are the natural lineage--the ultimate buddha permanently abiding primordially in the ordinary state--the basis of purifying defilements. The developmental lineage dependent upon it gives rise to· special roots of virtue from· planting and developing seeds of liberation. This is well renowned to scholars. Therefore, fearing it wo.uld take too many words here, I will not write about it; you should look at Maitreya's Ornament for the Great Vehicle Sutras and Asaitga's Grounds~~Bodhisattvas,'r.<.. and so forth. Objection: If the ultimate buddha in- f. Avoiding various wrong qonceptions trinsically exists in all sentient beings, then deviating from that {3} (155.4178a.2) they intrinsically would have final aban- (1) Avoiding the absurd consequence that donment [of def.tlements] and have final ail sentient beings would have complete realization [of the truth]. abandonment [ofdefilements} and have Ansiver: This must be taught upon mak- complete realization [ofthe truth} ing a distinction. Hence, there are two types '-(1_5_5_.4_llo_'B._a._2_·~---------' of abandonment-abandonment of all defilements that is their primQrdial absence of inherent establishment and extinguisl).meht of adventitious def.tlements· upon their being overcome by antidotes. Concerning those, the first is complete within the noumenon because of containing the entire meaning of: Extinguishment is not extinguishment by antidotes. Because of being extinguished from before, it is indicated as .extinguishment.• .and [Maitreya's Sublime Continuum ofthe Great Vehicle, which says]:'M Becauseb it [realizes that the mind] is naturally thoroughly pure [and luminous] And because .it [realizes that adventitious] afflictive emotions are extinguished [and stopped] due to not being produced from the start. and: Taranatha cites this final line in his Essence ofOther-Emptiness (509.7) as being from the Questions ofKing Dhit.ra!Jishvara Sutra. b The; preceding two lines are: Due to· [directly) realizing [with the wisdom of individual s~lf-cognition] that the nature of [all] transmigrating beings is quiescent, [It is called the pristine wisdom knowing] the mode [of being] itself,
186
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The afflictive emotions forever do not existVoidness of defilements in the beginning, middle, and end. and, "At all times devoid of all obstructions," and so forth, and because it is beyond the phenomena of consciousness, and because it is definitely released from all obst~;uctions, and because of utterly having abandoned afflictive emotions, second!lfY afflictive emotions; and'. thorough afflictions as well as their predispositions, and because of the absence of dust,' dustlessness, absenc~ of defilements, abandonment of faults, and flawlessness. Hence, natural abandonment is primordially complete in the ultimate noumenal buddha because the noumenon is the one-gone-thus primordially released and because ofb'eing the buddha prior to all'buddhas. ·Although the second abandonment [that is, the extinguishment of ?-dventitious defilements upon being overcome by antidotes] does not exist in sentient beings who have not cultivated the path, this does not involve a fault in our tenets, because it is not asserted that all sentient beings. are buddhas or have attained buddhahood and because it is not asserted that conventional buddhahood exists in all sentient beings. Similarly, there are also two types of buddha-realization, the self-arisen pristine wisdom that is the. primordial realization of the noumenonknowing itself by itselfb-and the other-ar.isen pristine wisdom that is realization produced from having cultivated the profound path. The first is complete within the noumenon: because that factuality contains all self-knowledge and otherknowledge, and because of being the sacred ultimate,< all-conscious and all-knowing, and because of being unfluctuating individual self-knowledge, and because of being the pervasive lord that is the essence of the. five selfarisen pristine wisdoms, and because of holding the mode of non-dualistic pristine wisdom; and because of having the ·essence of the ten pure pristine wisdoms, and because of being the container of the ten pure pristine wisdoms. Hence, natural fundamental abandonment and realization are complete in the ultimate noumenon, since these have the same import as the statemen.ts .[in Maitreya's' Sublime Continuum ofthe Great Vehicle]:'(,(,
b
rduL ranggis rang rigpa (156.6).
dampapo.
Basis
187
The basic constituent, [the matrix-of-one-gone-thus] is empty of adventitious [defilements, compounded conventional phenomena suitable to be abandoned,] Which.have the character ofbeing separable [from the noumenon, whereby one· sees that it is free from the extreme of existence]. [The element of attributes] is not empty of the unsurpassed [ultimate infinite buddha-qualities of the powers and so forth] Which have the character of not being separable [from the noumenon, whereby it is also free from the extreme of nonexistence]. and:'67 This [naturally pure basic constituent of a one-gone-thus, ultimate tiuth, thusness,] has no [previously existent flaws of afflictions] to be removed [because freedom from all adventitious defilements. from. the start is its nature], And [similarly] it does not have the least [factor of qualitieS of.purification] to be set up [because i:he status• of the ultimate qualities of the powers and so forth being spontaneously established from the start and being indivisible is its nature].b Therefore, since the first type of realization [s~lf-arisen pristine wisdom that is primordial realization of the noumenon] is indivisibly complete in the noumenon, it 'is the case .that where that noumenon exists, this realiza'tion also exists. Although the second type of reali.zation [which is produced froni having cultivated the profound path] is not complete in sentient beings who have not entered the path and although they have not directly realized selflessness, thjs does not involve a fault in •our tenets; the reasons are as before. Objection: Also, ·if buddha integrally (2) Avoiding the absurd consequence that exists in all sentient beings, all sentient be- all sentient being,s would have accumuings would have. accumulated the two col- fated the two collections [of merit and lections [of merit and wisdom] and would wisdom} (157-158179a.3) have abandoned the two obstructions [to liberation from cydic existence and to omniscience]. Answer.; Here also there is no entailment; the reasons are as before. Moreover, in order to accumulate the two collections [of merit and wisdom], it is necessary to know the distinction of the two truths. Also, accumulation of the two ultimate collections is primordially naturally chos nyid. For the remaining two lines of this stanza as well as Asaitga's commentary, see the citation ofL154-155 o~ 224. .
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complete in the ultimate truth:• because the ultimate truth is meritorious, a collection of merit, pristine wisdom, great source of pristine wisdom, endowed with pristine wisdom, knower of existence and non-existence, the two collections, and accumulator of the collections, and because the great buddha vairochana, the great subduer, is endowed with the great subduer, and because the king of subduers is a self that pervades the ten powers, and because. the supreme original contains the three exalted bodies and has an essence of the five buddha bodies, and because complete buddha is th~ guide of the world. Although sentient beings who have not entered the path have not accumulated the two conventional collections [of merit and wisdom], this does not involve a 'fault in our tenets; the reasons are as before. Similarly, with respect to abandonment of the obstructions .(to liberation and to omniscience] there are two modes [ultimate and conventional], as eXplained earlier on the occasion of abandonment (185). Therefore, very many perverse challenges such as, "If buddha exists in sentient beings, all karmas, afflictive emotions, and sufferings would not exist," and so forth, and "Sentient beings would realize all kno'wables," and so forth are babble by those who do not know the difference between existence [that is, presence] and bdng such and such.b This is because existence does not establish being such and such.< If it did, then since explanations exist in humans, are humans explanations? Hence, the abandonments and realizations and the two collections included within conventional truths are true paths, whereas the abandonments and realizations and the two collections included within ultimate truth are true cessations, due to which those are contained respectively within conventional form bodies and within the ultimate body of attributes. The first is well renowned, and in terms of the second (the Expression of Manjushri's Ultimate Names] extensively says: ViCtor, victor over the enemy, complete victor, Lord of doctrine, doctrine-victor, Essence of all buddhas, supreme actuality, Agent of non-abiding nirVa.l).a, In the following, Dol-bo-ba draws phrases from the Exprmion ofManjushn's ULtimate
Names. b yod pa dang yin pa 'i khyad par; yod pas yin par mi 'grub.
Basu
189
Holder of the thirty-two marks, Omniscient ocean ofpristine wisdom. Holder of the entirety of pristine wisdom bodies, Self-arisen body of pristine wisdom, One-gone-thus endowed with the body of pristine wisdqm, Holder of the treasure of omniscient pristine wisdom, Holder of the nature of all buddhas, Unsurpassed buddha enlightenment, Coq1plete buddha arisen from a, Complete buddha of vajrasana, Guru of transmigrating beings, the·sole teacher, Great matrix of all buddhas, One endowed with the compassion of all buddhas, and so forth. The thought of such extensive statements is that the ultimate truth itself is buddha, the profound mode of abiding of the fundamental nature. Since this which dwells in sentient beings is thusness together with defilement, it abides as the basis for the purification of defilement. Extensive treatments of scripture and reasoning will be set forth on the occasion of its many synonyms (253ff.), and so forth. Objec_tion: If t~e basis of purification is r--(3-~-A-v-oJ-.d-in_g_m_i-sc-on-c-ep-t-10·-ns_m_u_·ta-kz-'ngthus, th1s contradicts. the renown that the the basis ofpurification for what is purlbasis of J?Ui'ification• is the aggregates, con- fled and so forth (160. J,(80a.3) stituents, and sense-spheres. Answer: This is true [that is to say, it contradicts such a misguided renowned opinion],. but it does not contradict scripture. The Matrix-ofOneGone-Thus Sutra says: Just as a human wanting honeyUpon seeing that there is an abode of honey But completely guarded and hidden by beesCompletely expels the bees, So the one-gone-thus sees the presence Of this like aiJ. abode ·of honey In the midst of afflictive emotionsMany tens of millions of afflictive emotionsIn all sentient beings of the three existences. Moreover, for the sake of purifying buddha I remove the afflictive emotions like expelling bees. Here, with respect to "for the sake of purifying buddha," buddha is the sbyang.gzhi.
Mountain Doctrine
190
original buddha, "buddha earlier than all buddhas," the ·matrix-of-onegone-to-bliss. Purifying it refers to the basis of purification,' not the defilements that are the objects purified. The appropriated aggregates, and so for):h, are not buddha because they are the defilements that are the objects purified. Furthermore, the Matrix-of One-Gone- Thus Sutra says: Children of lineage, this is the noumenon of phenomena. Whether the ones-gone-thus arise ·or not, these sentient beings always have the matrix-of-one~gone-thus. This being so, children of lineage, a covering of afflictive emotions suitable to be derided covers the matrix-of-one-gone-thus, and. hence the one-gone-thus, the foe destroyer, the complete perfect bu.ddha·teaches doctrine to bodhisattvas for the sake of deStroying sentient beings' coverings of afflictive emotions and also thoroughly purifying· the pristine wisdom of a one-gone-thus. You should have zeal for this activity. Here. also, wii:h respect to "thoroughly purifying the pristine wisdom of a one-gone-thus," the reference ·is to the self-arisen pristine wisdom, the matrix-of-one-gone-to-bliss called the one-gone-thus primordially released. Purifying it refers to the basis of purification, not the defilements that are the objects purified. Because the contaminated aggregates and so forth are adventitious defilements, they are not the pristine wisdom of a one-gonethus. Moreover, the Matrix-ofOne-Gone-Thus Sutra says that the buddha ground itself-:-the ultimate,. tl).e self-arisen one-gone-to-bliss dwelling in all sentient beings-:-is the basis of purification, not the aggregates and afflictive emotions:'"" "Children of lineage, moreover it is like this: For example, the kernels of salistamba rice, b~ley, millet, or grain are thoroughly removed from their husks; until they emerge from their husks, they do not perform the funCtion of eating, drinking, and tasting. Children of lineage, men or women who want the activities of food and drink such as eating, drinking,. and so forth, reap those grains 'and, beating them, remove the outer husk. Children of lineage, similarly the one-gone-thus also sees a one-gone-thus itself, a buddha itself, just self-arisen dwelling in all sentient beings enwrapped by the husk of afflictive emotions. ·':Children of lineage, the one-gone-thus ren;toves the covering of ;ifflictive emotions in them, also thoroughly' cleanses the sbyang gzhi.
BtJJis
191
one-gone-thus in them, and rdeases those sentient beings from all the enveloping husks of afflictive emotions, teaching doctrine to sentient beings within thinking that they will proceed into the count of 'ones-gone-thus, foe destroyers, complete perfect buddhas' in the 't,Vorld." Then, at that time the supramundane victor pronounced these stanzas: Whether grain, siilistamba rice, Millet, or barley, As long as those have husks, They do not perform their functions. When the husks are removed upon being beaten, They perform many forms of functions, But those kernels having husks Do not perform functions for sentient beings. Likewise, definitdy seeing that the buddha ground Of all sentient beings is covered by afflictive emotions, I teach doctrine for them to cleanse those And quickly attain buddhahood. In order to cleanse the noumenon like me Existing in all sentient beings Enwrapped by hundreds of afflictive emotions And to quickly become conquerors, I teach doctrine. When it speaks of removing the husk ofthe afflictive emotions and so forth, it is referr~ng to the defilements that are the objects to be purified, respec~ tivdy like husks over kernels of grain. Moreover, the Matrix-ofOne-Gone-Thus Sutra says: 1(" A person's block of solid gold Having fallen, into filth Remains there for pot just a few years But it has the attribute of not disintegrating. A god with the divine eye sees it, And says to others so that they might clean it, "There is supreme precious gold here. Wash it, and make use of it." Likewise, I see that all sentient beings Have always been oppressed by afflictive emotions for a long time.
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Mountain Doctrine
With [skill in] means I teach doctrine so that they recognize The adventitious afflictive emotions and cleanse the nature. When it says "so that they cleanse the nature," .the nature is the nature body. When [Nagarjuna's Treatise on the Middle] says:'"' Natures are unfabricated And without reliance on :another. That the nature would change into something else Is .also never feasible. [the nature] is the matrix-of-one-gone-to-bliss. "Cleansing it" refers to the basis of purification, and not the defilements to· be purified because the nature is dear light. Since the contaminated aggregates are adventitious defilements, they are not the clear light nature because contaminated aggregates are made by causes and conditions. For it is extensively said [in Nagarjuna's Treatise-on the Midd/e:]' 7 ' Moreover, a nature arisen from causes and conditions Would be something that is made. and so forth, and [in Dharmakirti's Commentary on (Dignaga's) "Compila-
tio_n ofPrime Cognition"):m The nature of the mind is dear light; The defilements are adventitious. -and so forth. Furthermore, the Matrix-of One-Gone- Thus Sutra says that the precious pristine wisdom of a one-gone-thus-not the adventitious aggregates-is the basis of purification:'"' Children of lineage, it is also as follows: Forms of horses, elephants, women, or men are made from wax and covered outside with day. The wax is melted, and falls out; gold is melted, and those are filled with melted gold, which gradually cools. The clay outside all those forms is black ·and has an ugly color, but the insides are made from gold. Then, the goldsmith or apprentice, seeing that those forms have cooled, breaks the clay from the outside with a hammer, whereupon in that instant the existent forms made from gold become thoroughly pure. Children of lineage, the one-gone-thus also sees with the eyes of a one-gone-thus that all sentient beings are day-like forms and that the space inside the external encasement of afflictive emotions
Basis
193
and secondary afflictive emotions is filled with buddha-qualities, with: a beautiful one-gone-thus, the precious uncontaminated pristine wisdom existing inside. Children of lineage, the one-gone-thus, seeing that all sentient beings are this way, goes amo.ng bodhisattvas and intensively teaches these formats of such doctrine.. Concerning this, so that those bodhisattva mahasattvas who have become quiescent and cool thoroughly cleanse the precious pristine wisdom of a one-gone-thus, the one-gone-thus breaks up .all the external afflictive emotions with the diamond hammer of doctrine. These statements that the basis of purification itself, the matrix-of-onegone-to-bliss, is buddha, the ground of buddha, and the pristine wisdom of a one-gone-thus also dear away the assertion by certain [scholars] that the matrix-of-one-gone-to-bliss is not buddha. Similarly, eV'en all statementS [in that siitra]-that doctrines are taught for the sake of purifying and· clearing away from the matrix-of-one-gone-tobliss the encasement of adventitious defilements covering that matrix-ofone.:gone-to-bliss-teach by way of other examples and in other formats that the basis of purification is the matrix-of-one-gone-to-bliss and that the flaws that are the objects to be purified are the adventitious defilements. Hence, that very siitra should be read at length. Likewise, Maitreya's Sublime Continuum also says: 17~ (1) The naturally pure basic constituent that is together with de-.
filements is the topic] to be realized; (2) [enlightenment free from all defilements is the topic whose entity is] realization; (3) [The qualities connected with enlightenment are the topic of] the branches of that [realization, and (4) the activities that are the capacities of the qualities are the topic of] making realization [also in· others]. From among these [four topicsi respectively, the first topic [thusness that is together with defilements] is the cause of purification [because the three jewels arise from purifying it of defilements]; The [other] three are conditions [that are means of purification]. It says that the matrix-of-one-gone-to-bliss is the cause that is what is to be cleansed'; since it is not the defilements that are what are to be cleansed, the bde gshegs snying po dag par
~ya
rgyu yin par gsungs Ia/ dag par bya rgyu'i dri ma ni ma
yin. Since Maitreya frames his statement around "cause" and "condition," the usual reading of dag par bya rgyu as "that which is to be purified" cannot be fo1lowed here. The Sanskrit in Johnston's e(;iition (Ramagotravibhii.ga, 25) reads: bodhyam bodhistadaizgii.ni bodhane# yathii.kramam I heturekam padam tri~i pratyajastadviSuddhaye II.
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Mountain Doctrine
matrix-of-one-gone-to-bliss is established as not suitable to be .other than just the basis that is to be cleansed. Moreover, it says that just that which is the matrix-of-one~gone-thus is the basis of purification at a time when it is together with adventitious defilements and is the effect of purification at a time when it is purified of those defilements. Also, it says that what is mught through the nine examples of the matrix is the .basis of purification and that what is taught through the nine examples of defilements are the defilements that are the ·objects to be purified. The defilements are the appropriated aggregates, the constituents, and the sense-spheres. Moreover, the Superior Sutra of Limitless Approaches of Purificationm says that self-arisen pristine wisdom and pristine wisdom of omniscience, which are equivalent to the matrix-of-one-gone-to-bliss, are the basis that is what is cleansed and purified: That approach is the supreme of doctrines and the means of purifying the pristine wisdom knowing all. Bodhisattvas purify self-arisen pristine wisdom through that approach; having attained self-arisen pristine wisdom, they turn the wheel of doctrine and also cause innu~erable sentie~t beings to take up the approach of the pristine wisdom knowing all in order to purify the apP.roach of doctrine and to thoroughly cleanse the approach of nirvaz:ta. and so forth. Furthermore, since just this which is thusness, the matrix-ofone-gone-to-bliss-having many synonyms such as noumenon and so forth-is the basis of all phenomena,.it is the basis of the abiding of defile~ · ments and also the basis of the purifiC?-tion of them. Objection: Is it not said in the Hevajra Tantra that the aggregates,. constituents, and so forth are the bases of purification? 176 The five aggregates, the six sense powers, The six sense-spheres, and the five great elements Are naturally pure. The afflictive obstructions and obstructions to omniscience are what is purified.
Answer: That is in consideration of naturally pure aggregates, constituents, and so forth, and those also are equivalent to the ultimate matrix-ofone-gone-to-bliss. "The afflictive obstructions and obstructions to omniscience are what is purified" indica:t~ that ·impure aggregates, constituents, and so forth are the defilements that are to be abandoned.. Similady, for many such statements, you should know-upon recognizing the division of the two truths-the mode of difference between the basis of purification
Basis
195
and the defilements that are to be purified as in, "Purifying ·hatred, and so forth," and "Through this the aggregates are purified," and: .Likewise, even the conceptualization of actualities Is purified through ascertainment. )
and: Whoever purifies objects Finds the unsurpassed. and so forth. Moreover, the Tantra ofthe Supreme Original Buddha 177 says: The mind endowed with the defilements of desire and so forth, Is the cause of changeable cyclic existence. Through separation from it, there is purification. The nature is pure of defilements. Therefore, the thought of the statements in many si'ltras that the aggregat~, constituents, and so forth are the basis of purification is to be understood this way because naturally pure phenomena are the basis of purification, and impure phenomena are the defilements that are to be purified. Objection: Then, since even the thusness of one-gone-thus would be a basis of purification, a buddha also would have defilements that need to be purified. Answer: The thusness that itself abides as the fruit of purification in a buddha abides as the basis of purification in sentient beings, and the thusness that itself abides as the basis of purification in sentient beings abides as the fruit of purification in a buddha because with respect to the thusness of sentient beings and of buddhas there is not the slightest difference of entity, just as there is not the slightest difference in entity in the space pervading all of where there are and are not clouds. Hence, the naturally pure thusness is, due to the person, together with defilement and also without defilement and is, due to the person, the basis of purification and also the fruit of purification. Consequently, it is necessary to become skilled in the profound essentials of flawless non-contradiction.
g. Praist and obeisance within abridging the meaning ofthost (168.3183b. 7)
Homage and obeisance to the indivisible thusness, The profound m:ode of subsistence, the basic element of pristine wisdom, the basis-of-all,
196
Mountain Doctrine
That dwells in some as the basis of purifying defilements And in some as the basis devoid of defilements. This has been the section on the permanent indwelling of buddha in the basal state.
PART TWO:
THE PATH
2. Explaininghow to participate in the supreme profound path enablirzg attainment ofthe ultimate buddha {3} (168.4/84a,J) a. General indication ofa presentation of the great vehicle path {I 0} (168.4184a.J) (I) Showing the reasom why the pu~e path is necessary (168.4/84a.I}
Although in that way all inseparable qualities of the ultimate buddha, the body of attributes, abide integrally • in all sentient beings, it is not that the path..:....,the two collections [of merit and wisdom] are not needed. This is because adventitious defilements must .be removed and because the aims of all sentient bei.ngs must be brought about upon producing conve';ltional form bodies. Concerning this, here in order also for it to· b,ecome a· complete, good path, it is necessary to fulfill pure and developed view, meditation, and behavior. Moreover, those each abide well.in two types-common and uncommon. About that, in order to realize well the (2) Teaching the pure view realizing self commonly renowned correct view [of self- emptiness (168.6/84a.4) emptiness], it is necessary to conclude that all phenome1:1a are like a sky-flower because in the mode of abiding they are not anything and are not established as anything;like the horns of a rabbit and the child of a barren woman. Since sources for this are well renowned in the middle wheel of buddha's word and in Nagarjuna's Collections of Reasonings and so forth, and since here an exposition on this topic would be too much, I will not write on it. How to. b,e set in equipoise within this (3) Teaching pure non-conceptual mediis to be known from the quintessential in- tation de11oid ofproliferation structions of holy lamas. Also; scriptural (169.2184a. 6) sburces reside extremely extensively in the ' - - - - - - - - - - - - - - - - ' Mother of the Conquerors [that is, the Perfection of Wisdom Siitras], and so forth. Moreover:
rang chassu; literally, by way of their· own pan, or on their own part.
199
Mountain Doctrin~
200
Shariputra, this is the holy yoga of the bodhisattvas, the great beings. It is thus: the yoga of emptiness. and: Shariputra, bodhisatt¥as; great beings, who train in that way do not train in any doctrine. and: Non-recollection and not taking anything to mind are the recollection of buddha. and: If even doctrine is to be abandoned, then what need is there to mention non-doctrine? and so forth, and: The leader17" thoroughiy proclaimed, "Discrimination is on this side. Destroying and" abandoning discr'i~ination is to go beyond." and so forth, and: This non-conceptualizing of both non-production and production Is the supreme.practice ofthe perfection of wisdom. and: Even if it is conceptualized that these aggregates are empty, A bodhisattva is acti.!lg in signs and does not. have faith in the abode of non-production. and: This separation from various discriminations and coursing in peacefulness Is the supreme practice of the perfection of wisdom. and so forth, and likewise: Not conceptualizing and not conceiving any phenomena such as forms, and so forth, and not conceptualizing and not conceiving their signs and nature. and so forth, and:
Path
201
Not perce~.vmg-as real--doctrine and non-doctrine, the three times, the three realms, and the perfections through to• ~mnis cience will thoroughly complete meditation· of the perfection of wisdom. an.d so forth, and likewise: One should meditate in the fashion of total non-movement of the phenomena of minds and mental factors. and: Not perceiving, not observing, not apprehending, not contemplating, not meditating, not dwelling upon, not mingling with, not desiring, not adhering to, not taking to mind, not connecting to, and not differentiating-with· respect to any phenomenon-that it is pleasurable or painful, permanent or impermanent, having an existent or non-existent self, peaceful or non-peaceful, empty or·none.inpty, having signs or signless, wished or not wished, co~ pounded or uncompounded, produced or not produced, ceased or not ceased, void or not void, virtuous or non-virtuous, seemly or unseemly, contaminated or uncontaminated, afflicted or unafflicted, mundane or supramundane, afflictive or pure, making effort or not making effort. and so forth. Extensive statements of this through many such formats are widely renowned, but you should view them upon having come to possess the quintessential instructions of giorious tenth grounders. Therefore, I will not write at length about them here. When .in that way you meditate in the.-------~--------..., manner of. not meditating, you need un- (4) Teaching that profound, essentials of common, profound quintessential instruc- quintessential i115tructions are neededfor tions for stopping the breath, binding the pure non-conceptual meditation devoid ofproliferation (1 7J.ll85a.4) channels, and so forth in order to generate L-..:......------------' many approaches of meditative stabilization that combine calm abiding and special insight called "precious lamp" and so forth. I will teach those separately. Also, because the common conceptual (5) Teaching elsewhere the two; pure meditations of love, compassion, equalizing common meditation and behavior and switching self and other, cultivating the 071.2185a.6) generation stage, and so forth are· renowned L - - - - - - - - - - - - - - ' elsewhere and because here these would require too many words, I will not "Through to" indicates the range of topics, ending in omniscience.
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Mountain Doctrine
write about them. Also, I will teach about common and uncommon behavior elsewhere. ·
.------------------------.
When in that way through concentrat- (6) Making an idmtification here ecl.ly foGusing on body and mind the chan- within diffirentiating we/J existence, nels are bound, and wind and mind are non-existence, and so forth stopped, meditative stabilization combining (171.3185a.7) calm abiding and special insight is produced '---------------------' well. At that time, you need a complete pure view that exactly and thoroughly recognizes correctly that what exists is existent and exactly and thoroughly recognizes correctly that what does not exist is non-existent. This is because it is necessary to identify exactly as they are: 1. the wheel of doctrine that differentiates well: the nature and what is fabricated the fundamental• and the adventitious kernel and husk pristine wisdom and consciousness that with appearance and that without appearance and so forth 2. profound ·secret mantra that differentiates well external, ·internal, and alternativeb and so forth. (7) Teaching that, for this. knowledge of the three wheels ofdoctrine and the through practicing the meaning of the meaning ofmantra is necessary three wheels of doctrine there is con- (17J.6185b:4)
Wliy? This is because:
cordance with purifying the coarse, subtle, and very subtle defilements of the wish-granting jewel. that is the matrix-of~one-gone-to-bliss
and furthermore the first wheel of doctrine concords with a precursor to meditating on the profound definitive meaning of the great vehicle; the second wheel of doctrine concords with practicing a special meditative s~abilization of equipoise on the profound m,eaning; and the third wheel concords with profound secret mantra identifying-within good differentiation-existence, non-existence, and so forth . .-----------------------~
About that, the Sutra Teaching the (8/Indicating through an example how Great Compassion of the · One-Gone- Thus three stages ofdtfile~ents are cleansed by speaks of purifying the defilements of the ·three wheels ofdoctrme (172.3185b.7)
gnyugma. The references of these three are to the external cosmology; the internal structure of winds, drops, and channels; and path states.
b
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matrix-of-one-gone-to-bliss in series through the three wheels of doctrine:• 0 child of lineage, jewelers, for example, take an unpolished jewel from a jewel-mine. They thoroughly wash it with a strong solution of soda and wipe it with a haircloth. However, they do not cease effort with just that; after that, they wash it with a strong solution of quicksilver and rub it with wool. However, they do not cease effort with just that; after that, they soak it in the juice of a great herb and thoroughly clean it with a fine doth. Having been polished, the jewel-free from defilement-is called vai~urya.b Just so, 0 child of lineage, the one-gone-thus also, upon recognizing the impure basic constituent of all sentient beings, causes sentient beings who greatly enjoy cyclic existence to be discouraged through discourse on impermanence, selflessness, uncleanliness, and disquiet, introducing them to the disciplinary practice of superiors. The one-gone-thus does not cease effort with just that; after that, he causes them to understand the one-gone-thus's own mode through discourse on emptiness, signlessness, and wishlessness. However, a one-gone-thus does not cease effort with just that; after that, he causes sentient beings of various natures to enter the land of a one-gone-thus through discourse on the irreversible wheel of doctrine: discourse on the complete purification of the three spheres [of agent, action, and object]. Hav~ng entered and upo~ realizing the noumenon of a one-gone-thus, they are called "the unsurpassed boon." Concerning the differences of the three (9) Discriminative delineation ofthe wheels of doctrine with regard to requiring differences ofthe three wheels ofdoctrine interpretation or being definitive and with .___0_7._3._5._1B_6i_"b._JJ_--''--------' regard to clearly teaching within good differentiation or not, the Sutra de bzhin gshegs pa'i snying rje chen po bstan pa'i md!J, tathiigatamahiikarur:anirde!asutra. In Nagarjuna's Compeizdium ofSutra (md!J kun las btus pa, P5330, vol. 102, 101.4.4ff) this passage is 'cited from the same siitra but under its other name, Questions ·of King
Dhiira1fishvara Sutra (gzung,r kyi dbang phyug rgyal pos zhus pa'i mdo, dhiira1fiSvarariijapariprcchii; P814, vol. 32, 300.5.4ff); Nagarjuna's version i~ considerably abridged. For Jam-yangshay-ba's' slightly different rendition of the passage,. see Jeffrey Hopkins, .Meditation on· Emptiness (London: Wisdom, 1983; rev. ed., Boston, Ma.: Wisdom, 1996), 607-608. b
Cat's-eye gem. In his commentary on Nagarjuna's Compendium ofSutra, Ratnakarashanti (md!J kun ·las btus pa'i bshad pa rin po che'i snang ba'i rgyan, siJtrasamuccayabhiiqaratnitlokii/a'?lkiira; P5331, voL 102 151.4.6) identifies this as "cultivation of the union ofmei:hod and wisdom." Here, it also refers to the matrix-of-one-gone-rhus. .
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Unraveling the Thought says:'"' Then, at that time the bodhisattva Paramarthasamudgata also· offered this to the supraniundane victor:1 Initially, in the area of Varal).asi in the Deer Park called "Sage's Propounding," the supramundane victor thoroughly turned a wheel of doctrine for those engaged in the· hearer vehicle, fantastic and marvelous which none--god or human-had previously turned in a similai fashion in the world, through teaching the aspects of the four noble truths. Furthermore, that wheel of doctrine thoroughly turned by the supramundane victor is surpassable, affords an occasion [for refutation], requires interpretation, and serves as a basis for controversy. Based on just the naturelessness of phenomena and based on just the absence of production, the absence of cessation, quiescence from the start, and naturally passed beyond sorrow, the supramundane victor turned a second wheel of doctrine for. those engaged in the great vehicle, very fantastic and marvelous, through the aspect of speaking on emptiness. Furthermore, that wheel of doctrine turned by the supramundane victor is surpassable, affords an occasion [for refutation], requires interpretation, and serves as a basis for controversy. However, based on just the naturdessness of phenomena and based on just the absence o.f production, the absence of cessation, quiescence from the start, and naturally passed beyond sorrow, the supramundane victor turned a third wheel of doctrine for those engaged in all vehicles, possessed of good differentiation, extremely• fantastic and marvelous. This wheel of doctrine turned by the supramundane victor is unsurpassable, does not afford an occasion [for refutation], is of definitive meaning, and does not serve as a basis for controversy. How much merit will whatever sons of lineage or daughters of lineage generate if they upon hearing .this teaching by the supramundane victor of the supramundane victor's definitive meaning-based on the absence of
"Extremely" is omitted in f>zong-ka-6a's citation (Hopkins, 116; see 116, footnote m, for details on various editions).
Emptinm in Mind-Only,
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' production, the absence of cessation, quiescence from the start, and naturally passed beyond sorrow-train by way of the aspects of developing belief, or seeking to have them written out, memorizing them upon having written them out, reading them, revering them, thoroughly dispersing them, receiving their oral ·transmission, reciting them, or reflecting on them? The .supramundane victor said to bodhisattva Paramarthasamudgata: That son of lineage or daughter of lineage will generate immeasurable, incalculable merit. It is not easy to provide an example for it, but I will briefly describe on for you. Paramarthasamudgata, it is like this: For example, if one c.ompares the particles of earth on the tip of a fingernail to the particles of earth on all the earth, 'it does not approach even a hundredth part; it does not approach even a thousandth part, even a one hundred thousandth part; it does not approach even an enumeration, even a portion, even a similitude, even a comparison of it. Ifone compares the water in a cow's hoofprint and the water of the four great oceans, it does not approach even ;1 hundredth part; ...1it does not approach even ·a comparison. Paramarthasamudgata, similarly, if one compares my explanations of the merit-ranging f~om taking interest In siitras of interpretable meaning through to training by way qf the aspect of meditation-with the merit ranging from thorough establishment in teachings of definitive meaning with zealous interest through to thorough esta~lishment in them by training by way of the aspect of meditation, it does not approach ·even a one hundredth part; ... it does not' approach ev~n a comparison. and so forth. When .yogically performing the perfection of wisdom, it is necessary to be devoid of all conceptuality, and hence all objects are refuted for the· sake of stopping all apprehending-subjects. Therefore [in the second wheel· of doctrine, Buddha] was intent on teaching everything as emptiness through many aspects such as everything's non-existence, nonestablishment, voidness, and so forth but was not intent on differentiating ~istence, non-existence, and so forth, due to which the .second wheel of doctrine is said to be "through the aspect of speaking on emptiness." When, through having yogically made endeavor at the perfection of
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wisdom, a meditative stabilization that is a union of calm abiding ~nd special insight has been generated, you need to be taught within differentiating oostence and non-existenee, emptiness and non-emptiness, and so forth, and you need to identify these in accordance with how they abide and. how they are: because all do not abide as non-existent and non-established, and so on, and there exists an affirming negative as the ·basis of non-affirming negative~such as non-existence and emptiness and the basis of them and because an indusionary elimination abides as the basis of an exclusionary elimination and because .realization that contains all final quaiities spontaneously abides in the basis that naturally has abandoned all defects. Therefore, the third wheel of doctrine is said .tO be "possessed of good differentiation." In this fashion, the second wheel out of purposeful intent teaches that even what are not self-empty are self-empty, and so on, ·and is not possessed of good differentiation, that is to say, is not without internal contradictions, and for such reasons [the Sutra Unraveling the Thought] says that [the sec.ond wheel). "is surpassable, affords ap. occasion [for refutation), requires interpretation, and serves as a basis for controversy." About the third wheel by reason that, opposite from those, it differentiates meanings well just as they are, and so forth, [the $utra Unraveling the Thought] says that it "is unsurpassable, does not afford an occasion [for refutation), is of definitive mean~ng, and does not serve as a basis for controversy." . ~th respect ~o thi~, a certain p.erson's .--:-(1-0-~-C-'le._tz_ri_ng_a_w_tz_:y_ma_·_n_:y_m_i-sta_k_11_n--, assertmn that th1s [Sutra Unravelzng the miscon~eptions about those Thought] requires interpretation is not right (177.3188a.6) because such is not stated and is also not'-------------~---' reasonable, and moreover there is no damage to its being definitive. Objection: Since the middle wheel of doctrine is middle way and the final wheel of doctrine k mind-only, the middle wheel of doctrine just abides as definitive, and the final wheel of doctrine just abides as requiring interpretation, whereby there is damage [to your assertion that the Sutra Unraveling the Thought is definitive). Answer: This is extremely greatly unreasonable because there is not any scripture or reasoning [for the notion] that the final wheel of doctrine is [comprised of) proprietary texts of mind-only and because [the Sutra Unraveling the Thought] teaches in a manner beyond mind-only, teaches the final meaning of the great middle, and teaches in accordance with the final meaning of the v;1jra vehicle. Also, in this scripture itself-from its saying
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that naturelessness, absence of production, absence of" cessation, quiescence from .the start, and being naturally passed beyond sorrow of phenomena are taught in the third wheel-it is established that it is not a proprietary text of mind-only. Objection: It is the case that because the perfection of wisdom is taught in the second wheel, it is definitive and unsurpassed, but since this scripPire [the Sutra Unraveling the Thought] just teaches the opposite of that, it requires interpretation and has a thought behind it. ' Amwer: These are the words of one who has not analyzed well because (the Sutra Unraveling the Thought] does not indicate that [scriptures] are interpretable, surpassable, and so forth by reason of teaching the perfection of wisd0m but indicates such due to other· reasons, such as that they teach what is not self-empty to be self-empty. Absence of production, absence of cessation, quiescence from the start, a~d naturally passed beyond sorrow are taught even in the third wheel and are taught in the vajra vehicle. By reason of teaching unclearly [in the middle wheel], clearly [in the third wheel), and very clearly [in tantra), there are great and also very great differences of being obscured, not obscured, and so forth with respect to the meaning of those. Therefore, even ·the statements of being surpassable or unsurpassable, affording an opportunity [for refutation] or not affording an opportunity, and so forth are due to differences in those texts with respect to whether the final profound meaning is unclear and incomplete or clear and complete, and so forth, and are not due to the entity of the meaning. Likewise, the entity of the final meaning of the vajra vehicle and of these two wheels of doctrine is the same because [Tripi~akamala's Lamp for the Three Modes] says:• Though the meaning is the same, Mantra treatises are superior because of being non-obscured, Having many skillful methods, ·no difficulties, And being created for those with sharp faculties.
Question: With respect to what meaning are they the same? Answer: The meaning is the same regarding the perfection of wisdom because all those that are stated in many forms-vajrasattva, vajradhara, great ~eal, vishvamata, vajranairatmya, vajravarahi, eva"f!Z. aha"f!Z. source of attributes,b bhaga, vajra, great secrec;y, water-born,< realm of space, and so
tshul gsum gyi sgron ma, nayatrayapradipa, Toh. 3707, Dharma vol. 62; D<:il-bo-ba cites only one line and adds "and so forth." For later citations see 447 and 456. b chos 'byung. That is, lotus.
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forth as well as matrix-of-one-gone-to-bliss, basic element of nirvaf}a, buddha-nature, pure self, mind of natural clear light, naturally pure mind, ultimate inind of enlightenment, suchness, emptiness, limit of reality, thusness, body of attributes, element of attributes, nature body, naturally pure lineage, and so forth-are just the same as. the naturally pure basic element, ultimate truth itself, pristine wisdom knowing itself by itself." Objection: The element of attributes is not a fully qualified perfection of wisdom; [calling it a perfection of wisdom] is merely a case of imputing the name of the subject to the obJect. Answer: Jhis also greatly discords with the fact because there is nothing damaging the fact that the element of attributes is the actual perfection of wisdom and because there is no script1:1re or reasoning indicating that it is merely imputed [with the name "perfection of wisdom" but is not actually so]. Objection: It is [merely imputed with the name "perfection of wisdom"]: because ~he master Dignaga says that a fully qualified perfection of wisdom is the non-dual pristine wisdom of a one-gone-thus: The non-dual pristine wisdom, the perfection of wisdom, Is of a one-gone-thus. Its terms are [used] for texts and paths Due to being endowed with the meaning of being the object to be ·accomplished. .•
and because the ultimate noumenon is not a non-dual pristine wisdom and not a thorough differentiator of phenomena.b
Answer: It is not so because that the ultimate noumenon is the non-dual pristine wisdom will be shown at length·(338) through many forms of scripture and reasoning, such as "That which is the ultimate noumenon, due to not being matter, is just self-knowledge." Here, regardin~· "non-dual pristine wisdom," what are. non-dual? The element of attributes and the self-arisen pristine wisdom are nondualistically blended as one and are of equal taste. Just that is also the sameness of taste of the . undifferentiable union of the final emptinesscompassion, method-wisdom, and bliss-emptiness and is also the sameness of the knower and known regarding the .final mode of subsistence and is the
rang gis rang rig pa. "Thorough differentiation of phenomena" (chos rab tu rnam par 'byed pa) is a typical definition of wisdom (shes rab, prajna).
b
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sameness of taste of undifferentiable basic element and basic mind. Such a fully qualified perfection of wisdom is the basal perfection of wisdom and the final· resultant perfection of wisdom-the thusness of undifferentiable entity. The paths actualizing these and the texts teaching these are merely imputations [of the name "perfection of wisdom"]. Likewise, with respect to all those that are said to be included as synonyms of thusness-great middle, great seal, innate union; equal union with all buddhas, vajra yoga, intensifi,ed yoga, hevajra, guhyasamaja, kalachakra, and so forth-those that are texts and paths actually are imputed versions, and all those that are the result undifferentiable in entity actually are fully qualified. This is a great general commentary on all the final profound sutras and tantras, a great unraveler of the knots of all speech in vajra words, and a great meaning-commentary on all the profound intended meanings of what were spoken with thoughts behind them. However, in order to realize these properly in this way, it fs necessary to depend on the four reliances upon having abandoned the [bad] predispositions [accrued] from creating dissension and to depend on the lamp of experiencing the profound quiinessential instructions of tenth grounders. Therefore, although the meaning of the b. Detailed explanation ofthe uncomlast two wheels of doctrine and of the vajra mon view {2} (181.2/90a.3) ' vehicle is one, when they are practiced, you (1) Promise to explain the uncommon set in equipoise in the conclusive profound view in detail (181.2/90a.3) noumenon devoid of proliferation in accordance with the middle wheel: and then when making distinctions in subsequent attainmentb [after meditative equipoise], you individually. discriminate phenomena in a correct way, at which time you make identifications upon good differentiation in accordance with what is said in the final wheel and in the vajra vehicle. When [this procedure is followed], practice of the meaning of all the scriptures of the great vehicle becomes complete, unmistaken, and just thoroughly pure. Hence, here I will teach within making good differentiation of: existing and not existing in the mode of subsistence emptiness and non-emptiness of its own entity exclusionary elimination and inclusionary elimination non-affirming negation and affirming negation abandonment and realization
Ia zlo ba chos nyid zab mo Ia 'khor io bar pa dang mthun par .rtog med spros bra/ du mnyam par gzhag; 903..4. b rjes thob tu shan 'byed pa'i tshe; 90a.5.
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and so forth in accordance with how these are in the basic disposition of th,ings. Moreover, the Angulima/a Sutra, rare as {2) Actual meaning being explained {5/ an'uda.tpvara flower, says: (181.6190a.7) .AD.gulimala said to Mafijushri: Mafijushri, if you are the supreme of those seeing the great emptiness, then what is it to see emptiness? What is the meaning of "empty, empty"? 0 one endowed with great mind, speak quickly; cut off my doubts. Then, the youthful Mafijushri spoke in verse to .AD.gulimala:
(a) Mode ofestablishing aprofound emptiness other than this self-emptiness .sinu emptiness and non-emptiness, existence and non-existence, arid so forth are taught {2/ (181.6190a.7) 1 'Briefindication ofthe manifold divisions ofthe modes ofemptiness {4} (18J.6190a.7) a' Modes ofemptiness: phenomena as empty oftheir own entity and the noumenon· as not empty ofits own entity (18J.6190a.7)
The buddha is like space; Space is signless. The buddha is like space; Space is produced signlessly. The buddha is like. space; Space is formless. Attributes• are like space; The one-gone-thus is the body of attributes. Pristine wisdom is like space; The one-gone-thus is the· body of attributes. Pristine wisdol,ll unapprehendable, unfathomable, Desireless is the one-gone-thus. , Liberation is like space; Space also is signle.Ss. Liberation is the buddha, one-gone-thus. How could you, .AD.gulimala, understand Empty nothingness! Then, .AD.gulimala further said this to the youthful Mafijushri:
It is like this: For example, a rain-storm falls from a great. cloud, and a person with: a childish nature picks up a pie<;:e of hail. Thinking that it is a precious vai<;fiirya jewel, the person carries it home and, not daring to hold it due to its
chos, dharma.
·Path
great coldness, thinks to treat it as a treasure and carefully puts it into a vase. Seeing that round piece of hail melt, tbe person thinks, "Empty," and turns speechless~ Similarly, venerable Maii.jushri, one who meditates on extreme emptiness and considers emptiness to be profound uncomfortably sees all phenomena to be destroyed. Even· nonempty liberation is seen and. considered to be emptiness. It is like this: For example, having thpught that a piece of hail is a jewel, the person meditates even on jewels as empty. Likewise, you also consider non-empty phenomena i:o be empty. Seeing phenomena as empty,. you also destroy nonempty phenomena as empty. [However] empty phenomena are other; non-empty phenomena are other. The tens of millions of afflictive emotions like hail-stones are empty. The phenomena in the class of non-virtues, like hailstones, quickly disintegrate. Buddha, like a vai~iirya jewel, is permanent. The scope of liberation also is like a vai~iirya jewel. Space also is buddha-form; there is no form of any hearers and solitary realizers. The liberation of a buddha also is form. Even if the liberations of hearers and solitary realizers are formless, do not make a discrimination of non:-division, saying, "The character of liberation is empty." · Maii.jushri, an empty home in a built-up city is called empty due to the absence of humans. A pot is empty due to the absence of water. A river is empty due to water not flowing. Is a village that is without ·householders calied "empty, empty?" Or are the households empty in ail respects? They are not empty in all respects; they are called empty due to .the absence of humans. Is a pot empty in all respects? It is not empty in all respects; it is called "empty" due to the absence of water. Is a river empty in all respects? It is .not empty in all respects; it is called "empty" because water is not flowing. Similarly, liberation is not empty in all respects; it is called "empty" because of being deVoid of all defects. A buddha, a supramundane victor, is not empty but is called "empty" because of being devoid. of defects and due to the absence of humanness and godhood that have ten of millions of afflictive emotions. Alas, venerable Maii.jushri, acting out the behavior of a
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bug, you do not know the real meaning of empty and nonempty. The naked ones• also meditate on all as empty. Do not say anything, you bug of the naked ones! · The passage from "The buddha is like space" through ''How could you, A.itgulimala, understand/ Empty nothingness!" which indicates, in accordance with the assertions of some, that everything is a self-emptiness of nothingness is an introduction by Maiijushri. [It leads] to [Ailgulimala's] delineating the difference between self-emptiness· and other-emptiness, despite the fact that [Maiijushri actually] knows [the difference]. Then, using the eX:ample of a hail-stone becoming non-existent upon melting, Ailgulimala teaches that all afflicted and- non-virtuous pheno.mena are empty; this teaches that· all that are included amortg mundane conventional truths are empty of themselves and of [their own] entities. Using the example of a vaigiirya jewel, which does not become non-existent upon melting, he teaches that the final liberation, buddhahood, is not empty. This teaches that the ultimate supramundane truth, the body of attributes, .is not empty of its own entity. Using the example of an empty home, an empty va5e, and an empty river, he teaches an emptiness of all defects; this teaches that the final liberation is other-emptiness. All descriptions of nonemptiness-"Liberation. is not empty in all respects," "A supramundane victor 'is not empty," "Non-empty phenomena are other," and so forthmean that the ultimate noumenon is not itself empty of itself. The very many statements in other siitras and tantras of "is not empty" and "nonempty" also are similar. The ·superior Maiijushri knows well both self-emptiness and otheremptiness. However: for the sake of teaching that those unskillful persons who assert that everything is only self-empty are like the naked ones and in order to indicate that the proposition that· everything is selfemptiness is just bug[-like], relative to propositions made withiri good differentiation of what is and is not self-empty [AilgulimalaJ says: Ven,erable Maiijushri, acting out the behavior of a bug, you do not know the real meaning of empty and non-empty. The naked ones also meditate on all as empty; do not say anything, you bug of the naked ones! and: gcer bu pa. nirgrantha; the Jainas.
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You also consider non-empty qualities to be empty. Seeing phenomena as empty, you also destroy non-empty qualities as empty and so forth. These are advice and teachings for those who one-pointedly have decided that self-emptiness-which is that subjects• that cannot withstand analysis and fin3lly disintegrate are empty of their own entities-is the final profundity. The meaning of the statements that buddha is permanent, that the liberation of a buddha is form, that space is buddha-form, and so forth, will be understood later (450) on the occasion of explaining alternative forms. and so forth, pure forms and so forth, noumenon's forms and .so forth, thusness's forms and so forth, forms and so forth beyond the three realms and three times, and so forth. The other [statements] are easy to understand. Moreover, since the system of the. ultimate noumenon's emptiness is set forth clearly again and again in this very siitra, ·you must definitely take a look at this final siitra of the middle way. You should not even think that since .Angulimal.a was a sinful being, the ti:'Uth does not accord with his speech, for he is a buddha. Furthermore, this is because in that very siitra it is s;tid that south of this land in a vast land of buddhas as many as the grains of sand of sixty-two Ganges rivers, there is a land called "Decorated by All Jewels/' where a buddha called "Liked-When-Seen-by-All-the-World Manifestly-Elevated-Great-Effort" resides and in that very siitra it is said that he emanated as .Angulimal.a. Moreover, if everything were self- b' Modes ofemptiness: phenomena as empty, then the body of attributes of release empij-empty and the noumenon as nonalso would be self-empty, and if that is a<;- empty-empty (JB6.6192b.7} cepted, it also would be totally non-existent, L..-...::....::....__...::....;_ _ _ _ _ _ _ _ whereby ~is would accord with the systems of the [non-Buddhist] forder naked ones and so forth. The Mahaparinirvii1Jil Sutra very extensively explains:'80
__J
Moreover, release is non-e!llpty-empty. That which is called "empty-empty" is nothingness. Nothingness is like the release of the forder naked ones. Since the naked ones do not really have release, it is called "empty-empty." Because real release is not like that, it is non-ernpty-empty. Non-empty-emptiness is real release. Real release is the one-gone-thus. Also, release is'non-empty; for example, although a small vessel for water, butter, yogurt, beer, or honey has no water, butter, yogurt, beer, or hon~y, it is designated as a small water-pot and so That is, phenomena.
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forth. That small pot is not designatable as empty ot non-einpty; it is not suitable to call' it "empty," [since this would be] to say that "it does not have visible form, odor, taste, and tangibility," and [it is not suitable] to call it "non-empty" [since] it has no water and so forth. Release is also like that; it is not designatable "form," "not form," "empty,'~ or "non-empty."
as
and: It is as follo~s: Because the twenty-five cyclic existences, all afflictive emotions, all sufferings, all signs, and all compositional activities of the compounded do not exist [in release]-like the nonexistence of yogun in a small pot-it is called "empty." With respect to calling [release] "non-empty," real forms-permanent, ,blissful, self, and pure-ace non-fluctuating and unchanging, like, for example, calli~g a small pot "non-empty" due to having form, odor, taste, and tangibility. Hence, release is like a small pot. [Still,] a small pot will crack or break upon encountering certain conditions, but release is not like that; it is indestructible. Indestructi~il ity is the real release. Real release is the one-gone-thus. and so forth. Also, that same siitra, using the non-existence of a horse in a cow and the non-existence of a cow in a horse, pronounces that the ultimate noumenon, the great nicv~a, is other-empty in the sense of not being empty of itself. It extensively says: Child of lineage, it is thus: Nirv3.J).a is not formerly non-existent, like the non-existence earthenware in clay. It is not non-existent upon ceasing, like earthenware's non-existence upon being destroyed. It is also not utterly non-existent, like the hairs of a turde or the horns ofa rabbit. Rather, it accords with the non-existence of the one in the other. Child of lineage, as you propound, a horse does not exist in a cow, but it is not suitable to say that a cow does not exist, and a cow does not exist in a horse, but it is not suitable to say th;u even a horse does not exist. Nicv3.l).a also is like that; nicv3.l).a does not exist in afflictive emotions, and afflictive emotions do not exist in nicv3.J).a. Hence, it is said to be the non-existence of the one in the other.
of
and so forth.
Path
Also, the MahiiparinirviilJil Sutra makes pronouncements within differentiating well between empty forms, .and so forth, and non-empty fontis, and so forth:
215
. c' Modes ofemptiness: phenomena as empty ofadventitious defilements and the noumenon as non-empty in the sense ofbeing the matrix-ofone-gone-to-bliss (189.1193b.6)
Kaul)<;linya, empty form-due to the condition of ceasing-attains rdease in the aspect of non-empty form. This should be known in extension likewise with regard to feelings, discriminations, compositional factors, and consciousnesses.
Concerning those, respectively the forms and so forth of adventitious ·defilements are empty of their own e~tities-an emptiness of non-entities•and the forms and so forth of the matrix-of-one-gone-to-bliss are the ultimate, other-emptiness, emptiness that is the [ultimate] nature of nonentiti~s.b
Likewise, the glorious presence Va- d' Modes ofemptiness: identification of jrapal)i also says: the great emptiness· ofprofound secret mantra in a way distinct from those In that way, the aspectless endowed (I B9.4194a.3) with all aspects is the cause-called the perfection of wisdom, the great emptiness endowed with the supreme of all aspects. Hence, it is the emptiness involved with apprehension. and, "It is the emptiness endowed with the supreme of all aspects." These statements are in consideration of the ultimate other-emptiness; forms and so forth that are self-empty cannot serve as this because these qualities, stated to be immeasurab~e, ate not complete in [self-empty] forms, and so forth. Similarly, those called the great emptiness, the five syllables, the empty drop, and the six syllables also are not self-empty because it is said that those are in reference to the great vajra-element' m~c:lala, the self-arisen pristim: wisdom beyond dependent-arising-that is to say, alternative aggregates, alternative constituents, alternative faculties, alternative objects, and so forth dngos po medpa stong pa nyid. dngos po med pa 'i ngo bo nyid stong pa nyid. Sliay-rap-gyel-tsen laier (330) explains that this is the emptiness that is the ultimate nature opposite from non-entities, that is •. conventionalities (kun rdzob las bzlog pit don dam p~'i ngo bo nyid). Non-entities here are imputa-
b
tional natures, ·which include other-powered natures and thus· are all conventionalities. For Ge-luk-6a scholars, dngos po med pal ngo bo nyid stong pa nyid is the emptiness of the inherent existence of non-things, that is, the emptiness of inherently existent nonproducts. .
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that right from the start are devoid of obstructions, of equal taste, indestructible, having a vajra-natute, and completely pure. Furthermore, in reliance on the lamp of profound quintessential instructions, it should be understood that all mentions of the definitive, final emptiness in.the profound tantra sets, such as: partless, omnipresent pervader the great one endowed with the powerfUl ten aspects• the vajra-sun of great illumination a, the supreme of all letters the supreme nature of all things the formless excellence of beautiful form and so forth, are in consideration of the ultimate, other-emptiness, the emptiness that is the [ultimate] nature ofnon-entities [that is, emptiness that is the ultimate nature opposite from non-entities]. Similarly, the emptiness set forth in elevated and stainless sfttras, tantras, and treatises as equivalent and synonr!llous with all the manifold [indications of reality]: thus ness limit of reality signless basic element ultimate truth element of attributes ultimate mind of enlightenment the letter e [in evam] the secret · the great secrecy the essential constituent of space bhagab source of attributes water-born< vajra triangle the letter a lion-throne locus of bliss The root mantra o"r Kalachakra, haf!l/qhal; ma Ia va ra ya, contains ten letters-h. lqh,
m, /, v, r, and y as well as the visiiiga in k!ha/; which appears as a half moon, the anusviira in ham, and the vowel a which is the "life" of the consonants. b • That is, vagina. That is, lotus.
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the blissful• great seal perfection~of~wisdom goddess vishvamatab vajravarahi vajranairatmya goddess having variegated form
and so forth, is not a mere self~emptiness, emptiness of non~entities, but is in consideration of the basis of emptiness, the ultimate other~emptiness, the emptiness that is the [ultimate] nature of non~entities [that is, the ultimate nature opposite from non~entities]. This way of delineating emptiness well, 2' Delineation ofthe modes ofemptiness upon differentiating self~emptiness and through extensive explanation oftheir other~emptiness in this manner, is also set meaning {9} (191.1194b.6) forth by the holy superior Asailga, propo~ a'Delineation ofthe basis ofemptiness nent of the great middle.< His Summary ~j and that ofwhich it is empty Manifest Knowledge'"'·of the final great mid~ .__0_9_1;_11_'9_4b_._6J_·..,-----------' died says: What is the character of emptiness? That in which something does not exist is to be correctly seen as empty of it. That which is the remainder here is to be thoroughly known correctly and properly as existing here. This is called correct and proper-non~erroneous orientation to emptiness. What does not exist in what? A permanent, stable, everlasting, and immutable subject, self, and mine• does not exist in _the aggr~ gates, constituents, and sense~spheres.' Therefore, those are empty of that. bde ba can, sukhii.vafi. Kalachakra's consort. d
dbu mapa chen po. mthar thuggi dbu ma'i chos mngon pa. rtag pa dang brtan pa dang ther zug dang mi gyur ba'i chos ca11 dang bdag dang bdag gi
med dq;.191.4. It is important to notice that self and mine are said here not to be permanent, stable, and everlasting, but Shay-rap-gyd-tsen (see 1_18) does not shy away from asserting that the rioumenon, the matrix-of-one-gone-thus, is permanent, stable,·and everiasting: Co'ncerning that,- since the matrix-of-one-gone-to-bliss is empty of the twO selves, it is not similar to the self of forders, and because the uncompounded noumenon transcends the momentary, it is permanent, stable, and everlasting. Here Asali.ga, consistent With his approach in the Summary of Manifest Knowledge, speaks of the three natures in terms of the selfl~ness of persons.
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What is th~ remainder there? Just that selflessness. In that way, self does not exist, but selflessness is to be understood as existingemptiness. In consideration of this, the supramundane victor said, "I thoroughly, ·correctly, and properly see the existent as existent and also the non-existent as non-existent." This means: the pasis of emptiness-in which whatsoever empty phenomenon• does not exist-is to be seen as empty of that phenomenon. The basis ·of emptiness, the noumenal thoroughly eStablished nature, that is the remainder of the emptiness of that phenomenon is to be thoroughly, correctly,. and properly known as always existing here. This realization of the empty'phenomenon as self-empty and the basis of emptiness as other-empty is called correct and proper-that is to· say, non-erroneous--orientation to emptiness. Otherwise,. if one asserts all as just self-empty or all as just otherempty, this is not non-erroneous. Some might think: Is it not that [Asanga] describes the bases of the emptiness of self and mine here as the aggregates, constituents, and sensespheres? Why do you assert here that the base of emptiness is the noumenon, the thoroughly established nature? Answer: Although here, tentatively,b lie says that the aggregates, constituents, and sense-spheres, which are included in other-powered natures, are the bases of emptiness, in the end the basis of emptiness even of the other-powered natures that are bases of emptiness is the noumenon, the thoroughly established nature; consequently, those are equivalent. Thusness also is said to be among certain constituents and sense-spheres that are included in the uncompounded,< and hence from even its being said that
"Empty phenomenon" (stongpa'i chos) means that of which something is empty, that is to say, the object of riegation. Despite using the word pheno~~non (chos), which in other contexts is equivalent to existent (yod pa), it is not implied here in this context that i:he object being negated exists. b r~ zhig; 192.3. Among the eighteen constituents, the phenomenon-constituent contains all phenomena not included in the other constituents, and thus all permanent phenomena, including thusness, or emptiness, are contained therein. Since all eighteen constituents are said to be bases of emptiness, thusness itself, or emptiness, must also be a basis of emptiness. The same is so for the phenomenon-sense-sphere among the twelve sense-spheres. i:>zong-ka-Ga, however, seems not to recognize Shay-rap-gyel-tsen's open acceptance that thusness is included among the constituents and sense-spheres when he (Hopkins, Emptin~ss in Mind-Only, 85) says: Also, with respect to the need for [buddha's) doing thus, in the Mother Sutras [that is, the Perfection of Wisdom Sutras] and so forth, all phenomena-the five aggregates, the eighteen constituents, and the twelve sense-spheres-are described
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thusness is a basis of the emptiness of self and mine, in the end the basis of emptiness is the noumenon, the thoroughly established nature; consequently, there is no fallacy. Also, the statement: What is the remainder there? Just that selflessness. In that way, self does not exist, but selflessness is to be understood as exisi:in!iemptiness. (
[indicates] that selfless other-powered natures,. the remainder of the nonexistence of the imputational nature, tentatively exist.' The noumenal, selfless thoroughly established nature, the remainder of the emptiness even of other-powered natures, really exists.b Respectively, these are conventionally existent and ultimately existent. In consideration of this, the supramundane victor said, "I thoroughly, correctly, and properly see the existent as existent and a.lso the .non-existent as non-existent." Thus, the bases of the emptiness of the imputational nature are otherpowered natures. The basis of the emptiness of even other-powered natures is the thoroughly established nature. A basis that Is empty of the noumenal thoroughly established nature utterly do~ not occur, because it is the suchness that spontaneously abides forever and everywhere. In consideration of these different modes of emptiness of the three natures in this way, Maitreya's Ornament for the Great Vehicle Sutras of the final middle way also says: 182 When one knows non-existent-emptiness And li.kewise existent-emptiness And the nature-emptiness, It is said that one knows emptiness. The imputational nature is empty in the sense of always not existing. Otherpowered natures, although tentatively existent, are empty in the sense of not existing in reality; those two are fabricated and adventitious. It is said that the noumenal thoroughly established nature exists because the ,emptiness as without thingness, without an inherent nature, and natureless. In panicular, mentioning all the terminological variants of the ultimate-emptiness, the element of [a superior's] qualities, thusness, and so fonh-he said that these are natureless. Therefore, who with a mind would propound that the ultimate is not among the phenomena about which it is said that phenomena are natureless! re ihigyod pa; 192.6. yangdagparyodpa; 193.1.
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that is the [ultimate] nature of non-entities [that is, the emptiness that is the ultimate nature opposite from non-entities]-due to being just the fundamental nature--is not empty of its own entity,' and it is also said that it does not exist because of being empty even of other-powered natures. For Maitreya's Differentiation ofthe Middle and th_e Extremes of the final middle way also says:'..' The three natures are [respectively] always non-existent, Existent but not suchness, And the existent and non-existent suchness. Also, this statement in Asanga's Summary ofManifest Knowledge of the final middle way is to be associated with the three na:ture's: Emptiness is of three aspectsEmptiness of nature,b Likewise emptiness of not being existent, And natural emptiness.< Moreover, the conqueror Maitreya ~peaks of b' How those are said to have the meanthe meaning of not really existing and of . ing ofexisting as the basic disposition really existing with respect to phenomena .and not existing as the basic disposition 4·_11_'9_6a_.5_1_~-------' and the noumenon [respectively]. His Dif- L.._0_9_ ferentiation ofPhenomena and Noumenon of the final middle way says: '"4 The two (noumenon and phenomena] are not one And also are not separate · Because the existent [noumenal thoroughly established nature] and non-existent [imputational and other-powered phenomena] Are distinct and are not distinct. and his Ornament for the Great Vehicle Sutras says: 181
When put· together with the above statement that other-powered natures conventionally exist and the thoroughly established nature ultimately exists, it is likely that this statement is f>zong-ka-6a's referent (Mind-Only, 158) when he says: Furthermore, one later [scholar) explains that it is the thought of Asanga and his brother [Vasubandhul that: the first nature [the imputational nature] does not exist even conventionally .although the middle one [the other-powered nature] exists conventionally, it does not exist ultimately and the latter [the thoroughly established nature] ultimately exists.
ngo bo nyid kyis stong pa nyid. rang bzhin gyis stong pa nyid.
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Childish [common beings, due to] being obstructed from [seeing] reality, Perceive in all ways the unreal. Bodhisattvas, having removed that [obstruction], Perceive in all ways the real. and: The non-appearance of the meaningless And the appearance 0f the meaningful..! and:' 116 How atrocious is this aspect of the world's awful obscuration Such that even though in [the worlds of] transmigrating beings nothing other than that [noumenonlexists, Even the entirety of transmigrators with a mind thoroughly obscured about it Abandon in all ways the existent [r10umenon] and manifestly adhere to the non-existent!b and so forth. These teach that imputational and other-powered phenomena do not really exist and that the noumenal thoro~ghly established nature really exists; they also indicate the meaning of self-emptiness and otheremptiness. In consideration of this, it is said, "Those endowed with pristine wisdom know exist~nce and non-existence." Here also, that which exists in the mode of subsistence is other-empty, and that which does not exist in the mode of subsistence is self-empty. Moro:)ver, on the occasion ofteaching suchness in Maitreya's Ornament for the Great Vehicle Sutras,' the ultimate is said to· be other-empty; it renders a definition of the ultimate in verse a5 follows:' 87 Not existent and not non-existent, not the same and not another, Not produced or disintegrating, not diminished or increasing, Also not purified and yet becoming purified.-:... These are characteristics of the ultimate. With respect to the meaning of this, the thought is:
b
For a later citation see 529, and for the full stanza see 519. For a later citation see 529. For Dzong-ka-6a's reading of this quote, see Hopkins, Emptiness in Mind-Only, 159,
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Mountain Doctrine
"Not existent": imputational natures and other-powered natures do not really exist. "Not non-existent": the noumenal thoroughly established nature is not not really eXistent. "Not the same": the three natures are not the same entity. "Not other": the three natures are also not different entities-the reason for this and the previous point being that entities are not really established in imputational natures and other-powered natures. Since the noumenal thoroughly established nature that is the basis empty of imputational natures and other-powered natures is uncompounded, it is "not produced .or disintegrating, not diminished or increasing." Since the thoroughly established nature is naturally pure, its entity does not have anything that requires being purified. To attain the thoroughly established nature it must "become purified" of adventitious defilements. That which has all five characteristics of non-duality is the definition of the ultimate; this has been expiain~d in accordance with [Vasubandhu's] commentary. Therefore, since here also. the noumenal thoroughly established nature that is empty of imputational natures and other-powered natures is said to exist as the ultimate, the ultimate is well confirmed as otheremptiness. ·Here; in accordance with the statement c' How one passes beyond-existence and in that way of the meaning of not existing non-existence, permdnence and annihilaand not not existing, Maitreya's Differentia- tion, and superimposition and deprecation of the Middle and the Extremes says, tion when sue~ is realized (195.6/97a.3) "Not. existent, and also not non-existent," and moreover the thought ot all the statements-in a great many stainless texts of the middle.way-of being devoid of the extremes of existence and non-existence is thiu: Since all dependently arisen conventionalities do not really exist, when one realizes this, one does not fall to an extreme of existence and is released from the extreme of superimposition. Since the. ultimate noumenon that is beyond dependent-arising is never non-existent, when one realizes this, one does not fall to an extreme of non-existence and is released from the extreme of deprecation. Otherwise, those who, in accordance with the assertions of some, assert that just one phenomenon-that is not existent and is also non-existent-is i:he definitive meaning devoid of extremes, saying "Just the ultimate does not ultimately exist and also does· not nof ultimately exist," do not accord with
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the meaning of the mode of subsistence and contradict the thought of the buddhas and the great bodhisattvas. [Vasubandhu's]• Extensive Commentary d' Indicating that just these modes of on the Perfection of Wudom Sutra in One emptiness are the thought ofthe mother Hundred Thousand Stanzas extensivdy sets oftheconquerors (196.4197a.7) forth the manner of the ultimate otheremptiness in many ways, ''The thoroughly established character is empty of the imputational character," and: That which is solely just the thoroughly established thusness, devoid of the aspects of imputational formb and imputed form< is called "reality's form."d and: The thoroughly established character, thusness, which is empty of imputational and imputed forms and called "reality's form"'-is not an entity of form because of being isolated in all ways from the aspects of form. and: "Concerning that, what is the emptiness of other things?" and so .forth indicates the emptiness of other things. With respect to the source of attributes, the noumenon, and so forth that are included among the synonyms of thusness, whether the ones-gone-thus arise or not in the world, the noumenon of phenomena primordially abides as it is. Just that non-existence of the things that are other phenomena-aggregates and so forth-in those is called the "emptines~ of other things." and so forth. Moreover, [Vasubandhu's]• Commentary on the Extensive Mother, the Twenty-five Thousand Stanza, and Eighteen Thousand Stanza Perfection of Wisdom Sutral says that the ultimate is other-emptiness, "Emptiness is Dwng-ka-6a identifies this commentary as being by Darp~hfo~Sena. kun brags pa 'i gzugs. rnam par brags pa 'i gzugs. d chos nyid kyi gzugs. Dwng-ka-6a identifies this commentary as being by Darp~h!asena. , £ 'phags pa shes rab kyi pha rol tu phyin pa 'bum pa dang nyi khri lnga stong pa dang khri brgyad siong pa'i rgya cher bshad pa, ii.ryaJatasiihasrikii.pancavi1fUatisiihasrikil-tlf!adaSasiihasrikiiprajnapiiramititbrha!!ikii.; P5206, vol. 93; it is also known as Conqum Over Objections about the Three Mother Scriptures (yum gsum gnod Joms). Shay-rap-gycl-tsen holds that the author is
b
224
Mountain Doctrin~
devoid of others and others; for example, because of being devoid of water, a pot is said to be empty," ·and so forth. It speaks of the thoroughly established nature in nine aspects:
.•
thusness-the indestructible thoroughly established nature unmistaken thusness-non-erroneous thoroughly established nature non-other thu:sness-immutable thoroughly established nature noumenon-natural thoroughly established nature element of attributes-thoroughly established nature as the cause of pure qualities the abiding of qualities-thoroughly established nature at all times flawlessness of qualitieS-irreversible thoroughly established nature limit of reaiity~thoroughly established nature as suchness inconceivable element-thoroughly established nature as beyond logic.
Also, Asanga's Commentary on (Maitreya's) ~·How jist those modes ofemptiness are said to have the meaning ofnot being "Sublime Continuum" says:
established and not being removed and of
Concerning that, what is the mabeing non-empty and empty (198.1/98a.3} trix-of-one-gone-thus that is described in the manner of emptiness? [Maitreya's Sublime Continuum of the Great Vehicle] speaks of the meaning of being empty and non~empty of. its own entity:'"H This [naturally pure basic constituent of a one-gone-thus, ultimate truth; thusness,] has no [previously existent flaws of afflictions] to be removed [because freedom from all adventitious defilements from the start is its nature], And [similarly] it does not have the least [factor of qualities of purification] to be set up [because the noumenon of the ultimate qualities of the powers and so forth spontaneously established from the start and indivisible is its nature. Having directly] viewed reality [devoid of the two extremes, the element of attributes-thusnes,s-with] correct [wisdom knowing the ultimate] And [having gradually developed pristine wisdom directly seeing] the real [noumenon just as it is], release (from
Vasubandhu, whereas Dwng-ka-Ga (Hopkins, Emptiness in Mind-Only, 231-232) holds rhar ir is by Da~p~hp.sena.
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adventitious defilements that are to be abandoned is attained]. The basic constituent, [the matrix-of-one-gone-thus,] is empty of adventitious [defilements, compounded conventional phenomena suitable to be abandoned,] Which have the character of being separable [from the noumenon, whereby one sees that it is free from the extreme of existence. The element of attributes] is not empty of the unsurpassed [ultimate infinite buddha-qualities of the powers and so forth] Which have the character of not being separable [from the nournenon, whereby it is also free ftom the extreme of non-existence]. What does this indicate? This naturally, thoroughly pure basic constituent of a one-gone-thus does not have any factors of thorough afflictions to be removed, because a voidness of adventitious defllements is its nature. It does not have the least factor of thorough purity to be established, because being the noumenon of inseparable pure qualities is its nature. Therefore, the matrix-of-one~gone thus is empty of all the coverings of separable and removable afflictive emotions and is not empty of the inseparable, unremovable, inconceivable buddha-qualities more numerous than the sands of the Ganges. That is what it says. In this way, that in which something does not exist is to be correctly seen as "empty of it." That. which is. the remainder here is to ·be thoroughly known correctly and properly as "always existing there." These two stanzas indicate the character of emptiness nonerroneously because of being devoid of the extremes of.superimpo:.. sition and deprecation. Moreover, the Mahiiparinirva1!a Sutra again f How just these modes ofemptiness are and again sets forth the profound emptiness said to have the meaning ofexisting and of not being empty of itself, such as with, not existing in the mode ofsubsistence, abandonment and realization, and so
"Do not say that the four qualities- forth (1 99.J/9Bb.3) permanence, bliss, sdf, and thorough pu- ' - - - - - - - - - - - - - - - ' rity-are empty." This very surra also says that that which is empty of its own entiry does not exist in the dispositional mode of subsistence and that that which is the remainder of that exists in the dispositional mode of subsistence: 189
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Mountain Doctrine
The buddha-nature of a one-gone-thus is twofold, existent and non-eXistent. Concerning this, the existent is as follows: The thirtytwo marks, eighty beauties, ten pow~rs, four fearlessnesses, three establishments through mindfulness, great love, great compassion, immeasurable meditative stabilizations such as the hero-proceeding and so forth, immeasurable meditative stabilizations such as the vajra-like and so forth, immeasurable meditative.stabilizations such as skill in means and so forth, and immeasurable meditative stabilizations such as the five pristine wisdoms and so forth are called "existent." Concerning this, the non-existent is as follows: The onegone-thus's past virtues, neutral [deeds], karmas, causes, effects, fruitions, afflictive emotions, ·five aggregates, and twelve ·Jinks of dependent-arising are called "non-existent." Children of lineage, just as those are existent and non-existent, so: virtue and non-virtue contaminated and uncontaminated world and non-world superior and non-superior compounded and uncompounded real and unreal quiescent and non-quiescent controversial and non-controversial· constituent and non-constituent afflictive and non-afflictive appropriated and .non-appropriated prophesied and non-prophesied existent and non-existent three times and non-three-times time and non-time permanent and impermanent self and selflessness bliss and non-bliss thoroughly pure and non-thoroughly pure form, feeling, discrimination, compositional factor, and consciousness and non-form-feeling-discrimination-compositional-. factor-and-consciousness inner sense-spheres and non-inner-sense-spheres twelve links of dependent-'arising and non-twelve-links-ofdependent-arising
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are the existent and non-existent buddha-natures of a one-gonethus. Those right through to the existent and non-existent buddhanatures of a one-gone-thus are similar." and so forth. You· need properly to understand well the mode of subsistence of the two truths or the mode of subsistence of the matrix-of-one-gone-to-bliss and of adventitious defilements, differentiating well the meaning of existence and non-existence, exclusionary elimination and non-exclusionary elimination, non-affirming negati:ve and affirming negative, and so forth in dependence upon profound quintessential instructions that are without the fallacy of containing contradictions. Otherwise, you will not see the profound suchness because [Nagarjuna's Treatise on the Middle] says:' 90 Those whb do not know The distinctions of the two truths Arranged according to the two .categories, the above list likely should read:' Children of lineage, just as chose are existent and non-existent, so: virtue and non-virtue uncontaminated and contaminated non-world and world superior and non-superior uncompounded and compounded real an& unreal quiescent and non-quiescent non-controversial and controversial basic constituent and non-basic-constituent non-afflictive and afflictive non-appropriated and appropriated prophesied and non-prophesied existent and non-existent non-three-times and three times non-time and time permanent and impermanent self and selflessness bliss and non-bliss thoroughly pure and non- thoroughly pure non-form-feefing-discrimination-composicional-fatcor-and-consciousness and form, feeling, discrimination, compositional factor, and consciousness non-inner-sense-sphereS and inner sense-spheres non:twelve-links-of-dependent-arising and twelve links of dependent-arising are the existent and non-existent buddha-natures of a one-gone-thus. Those right through to the existent and non-existent buddha-natures of a one-gone-rhus are similar.
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Mountain Doctrine
Do not see the profound suchness Of the buddha's teaching. .Objection: The Descent into Lanka g' Clearing away wrong conceptions that Sutra' 91 speaks of seven emptinesses and says an ultimate other-emptiness that is the that, from· -amorig these, the emptiness that basis ofemptiness contradicts scripture (201.2199b.4) . is the-one-being-empty-of-the-other• is the'-------.- - - - - - - - - - - ' ·rawest of all seven and says, "Such an emptiness is to be thoroughly abandoned." Therefore, how does your ultimate other-emptiness differ from this? Answer: That is not so, because:
the emptiness that is .the-one-being-empty-of-the-other and that the Descent into Lanka Sutra says is the worst is in consideration of the emptiness that is the-one-being-empty-of-the-other with. regard to conventional phenomena and furthermore the ultimate nature's emptiness of conventional, adventitious phenomena is more extremely different than just very different. The Descent into Lanka Sutra says:' 92 Mahamati, what .is the pristine wisdom of superiors, the great emptiness? It is thus: the pristine wisdom of superiors realized by oneself individually is empty of all views and faulty predispositions. Therefore, it is called "the ultimate pristine wisdom of superiors,_ the great emptiness." Thus from among the seven emptinesses, it calls the ultimate pristine wisdom of superiors, which is other-emptiness empty of all views and faulty predispositions, the great emptiness. Therefore, a building's emptiness of horses and elephants and other such emptinesses are set forth. as examples [or analogs] of the ultimate other-emptiness but are not set forth as the meaning of emptiness. Those are neither the conventional emptiness nor the ultimate emptiness. Consequently, just as self-emptiness does not fulfill the role of ultimate emptiness, other-emptiness also does not fulfill the role of conventional emptiness. Hence, in consideration of conventional emptiness [the Descent into Lanka Sutra] says that since the emptiness that is the-one-being-empty-of-theother is the worst of empi:inesses, it is to be abandoned, and we also assert this in just that way. Therefore, we do not have any fault of contradicting scripture. 201.3: gcig gis gcig stong pa'i stong nyid. Nanjio, Lankii.vatiira, 74.8: itaretaraJimyatii.
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Moreover, because ultimate other- h 'How just that basis ofemptiness is the emptiness is an essence of limitless qualities great emptiness, the profound mode of of the body of attributes anp because it just subsistence (202.41100a.6) is exalted emptiness that is not an emptiness '---'------------'---' of mere non-establishment, it is also the great emptiness. You should become skilled in the ·thought of the great many statements using the name "great emptiness" for ultimate other-emptiness, the basis of emptiness: That very Descent into Lanka Sutra• speaks of the ultimate pristine wisdom of superiors as the great emptiness. The Mahapariniroiir;.a Sutra says, "Child of lineage, the 'great emptiness' is as follows: the perfection of wisdom is the 'great emptiness."' Profound secret mantra [texts] speak of "the great emptiness, the five immutables" or "the great emptiness, the five letters."b The glorious presence Vajrapal).i also says, "Thus, the aspectless endowed with all aspects is the cause, the perfection of wisdom, the great emptiness, endowed with the supreme of all aspects," and, "The thoroughly established nature is the gre~t emptiness that is together with apprehension because it is just self-known by yogis." The superior presence Lokeshvara [Kalki Pul).c;iarika] says at length in the Stainless Light, "The great mind of all buddhas· is the great emptiness at the end of the sixteenth portion< of the month," ·and likewise, "The great body of all buddhas is the great emptiness," and, "The stai~less light of the' vajra month is the great emptiness, the five immutables," and so forth. and cilso in a great many other pure textual systems. Moreover, the Sutra ofthe Great Emptiness' 9l speaks at length about the mode of other-emptiness: Ananda, it is ·thus: for example, although this good building of Mmaramatad is empty of elephants, horses, bulls, sheep, roosters, and pigs and is empty· of jewels, grain, shells; and gold and is empty of male and female servants, wage-earners/ men, women, boys, and girls, this also has a non-emptiness in dependence upon only the community of monastics or those that are other than
b
d
See the citation just above. The Sanskrit of "lerrers» (yi ge) is ak!ara, which also means "immutable.» That is, the rime at which the moon is full, complete. ri dagr 'dzin g;yi ma. mgron bu; or gron bu (cowries, that is, small shells used as dice). zho shas 'tsho ba tl4g; this may refer to paid soldiers.
230
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Doctrin~
those. Ananda, although that in which something. does not exist is to be correctly seen as "empty of it," that which is the remainder here is to be thoroughly known correctly and properly as "existing there." Ananda, this 'is correct and proper-non-erroneousorientation to emptiness. At the end of saying that, and so forth, it is pronounced: Although they do not have the situation of the afflictive emotions dependent on the contaminations of desire, the contaminations of existence: and the contaminations of ignorance, they have situations of afflictive emotions merely dependent upon only a body of the six sense-spheres that serve as a condition of life. Ananda, therefore, although that in which something does not exist is to be correctly seen as "empty of it," that which is the remainder here is to be thoroughly known correctly and properly as "existing there." Ananda, that which is the non-existence of contaminations due to the extinguishment of contaminations and is the uncompounded release is unsurpassed orientation to emptiness. Ananda, those ones-gone-thus, foe destroyers, completely perfect buddhas, supramundane victors who arose in the past accomplished and dwelt [in that state] upon having manifested through the body the unsurpassed orientation to emptiness that is the non-existence of contaminations due to the extinguishment of contaminations and is the uncompounded release. After this, it also applies the same with respectv to present and future buddhas. Thus, after having said much about the mode of being empty of some phenomena but riot being empty of some-using the example that the good building of Mrgaramata is empty of horses, elephants, and so forth, but is not empty of monastics, and so forth-it says that buddhas, although empty of all contaminations, are not empty of the uncompoiu;tded emptiness that is release. This also clearly teaches ultimate other-emptiness, the basis of emptiness. The statement that this orientation to emptiness is correct, proper, and non-erroneous implicitly indicates that orientation to an emptiness in which everything is empty of its own entity is not correct.
Path
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Objection: Since the final wheel of doc- i' Abandoning superimposition and tkptrine together with the Sutra Unraveling the recation with regard to textual systems Thought are proprietary texts of the propo- teaching in this way {10} nents of mind-only, the explanation that (205.21101b.3) 1"/ndicating that there are no sources they are the final middle way is not right. Answer: There are .no pure sources indi- for and there are damages to the assertion cating that those are proprietary texts of the that the third wheel ofdoctrine is mindonly (205.21101b.3) proponents of mind-only. Objection: They are proprietary texts of mind-only because the three natures are taught in them. Answer: In that case, the Mother of the Conquerors [that is, the Perfection of Wisdom Sutras] would be proprietary texts of mind-only, because the three natures are taught in them. Moreover, the Medium-Length Mother [that is, the Twenty-five Thousand Stanza Perfection ofWisdom Sutra'!M] says: The supramundane victor said to the bodhisattva Maitreya, "Maitreya, bodhisattvas practicing the perfection of wisdom and dwelling in skill with regard to distinguishing phenomena should know to designate distinctions of forms by way of three aspects, and they should know to designate distinctions with regard to feelings, discriminations, compositional factors, and consciousnesses through to the qualities of buddhahood as follows: This is imputati.onal form; this is imputed form; this is noumenal form. It similarly applies this at length to feelings, discriminations, compositional factors, and consciousnesses through to the qualities of buddhahood. Respectively, these are imputational, other-powered, and thoroughly established forms. Moreover, that same text says that the basis of the emptiness of the imputational nature and of the other-powered nature is the basic element of the ultimate, the thoroughly established nature: 191 Whether the ones-gone-thus appear or not, the noumenon and the basic element of the source of attributes just abide. The noumenon' s forms are imputed forms' absence of the nature of imputational forms and absence of a self of phenomena-suchness and limit of reality-for perlllanent, permanent time and stable, stable time. These are the noumenon's feelings, discriminations, compositional factors, and consciousnesses through to the noumenon's qualities of a buddha." Thus buddha said. and moreover the same text speaks of how the three natures are -set forth within applying such through to the qualities ofbuddhahood:
232
Mountain Doctrin~
Maitreya, these imputational forms [that is to say, the ultimate existence imagined in forms] should be viewed as not substantially existing [because of not existing at all]. These imputed forms [that is, forms themselves] should be viewed as substantially existing• because conceptuality substantially exists and not because forms. operate under their own power. Noumenal forins should be viewed as neither not substantially existing nor as substantially existing but as distinguished .by being the ultimate. and' so forth. The thought of those [passages] has the same meaning as the·statements of good differentiation by the conqueror , . . h .t:. d f h "dell [" 2 lndtcatmg t. at proJoun commentar· Mattreya, proponent o t e great m1 e, m . h th h ·~'th h · d h l ·h . · . . · . tes on t e oug, t oJ e t. tr: w ee are t e Differenttatton of the Middle and the Ex- in agreement with t.hat (207.1 11 02a.7)
tremes]:' 96 The three natures are [respectively] always non-existent, Existent but not suchness, And the existent and nop-existent suchness. The three natures are so asserted.
By way of [being] conceptual objects, objects of conceptuality, And noumenal objects they are this and that [from among the three natures. and:~98
Unreal ideation exists. Duality does not exist there. Emptiness exists here. Also that exists in that. Not empty and not non-empty, Thereby all is explained. Due to existence and due to non-existence, existence. Therefore that is the middle path.b Hence, it is not that by reason of teaching the three natures [a text] becomes a proprietary text of mind-only~ because even in many various textual Through a convoluted explanation, Dzong-ka-Ga views "substantially existing" as meaning "conventionally existing" so that a similarity cannot be drawn between this text and the Sutra Unraveling the Thought. See Hopkins, Emptiness in Mind-Only, 348ff. b For Dzong-ka-6a's reading of these stanzas see Hopkins, EmP,tiness iii Mind-Only, 182.
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233
systems of the great middle,. such as [Vasubandhu's) Commentary on the One Hundred Thousand Stanza, Twenty-five Thousand Stanza, and. Eighteen Thousand Stanza Perfection of Wisdom Sittras, [Vasubandhu's) Commentary on the Perfection ofWisdom Sutra in One Hundred Thousand Stanzas,' and so forth presentations of the three natures are set forth saying that: The basis of the emptiness of the imputational nature is other-powered natures. The basis of the emptiness also of those,[other-powered. natures) is the thoroughly established nature. A basis of the emptiness of that [thoroughly established nature) does not occur. and also say that: Both of the former two [that is, imputational natures and otherpowered natures) are imputational natures. The basis of the emptiness of them is the ultimate. A basis of the emptiness of that(ultimate) does not occur. Moreover, Dignaga's Summary Meanings of the Eight Thousand Stanza Perfection ofWisdom Sutra says:b The teaching in the perfection of wisdom Thoroughly relies on the. threeJust the impu~tional, the other-powered, And the thoroughly establishec:l. Expressions of non-existence and so forth Refute all imputations. Examples of magical illusions and'so forth Thoroughly teach the other-powered. The four purifications Proclaim the thoroughly established. In the perfection of wisdom The buddha has no other teaching. Therefore, those who assert that the three natures are the unique religious Shay-rap-gyel-tsen takes these two texts to be by Vasubandhu, whereas Dwng-ka-6a considers them to be by Daf!l~h~asena; see Hopkins, Emptiness in Mind-Only, 231-232. b brgyad stong don bsdus, prajniipiiramitapirpfimha: Golden Reprint, vol. 103, 824.6; stanzas 27-29. For Dzong-ka-ba's reading of these stanzas see Hopkins, Emptiness in Mind-Of!/y, 190; Dzong-ka-6a considers Dignaga to be a proponent of the mind-only school followipg reasoning, whereas it is clear from this citation that Shay-rap-gyel-tsen does not.
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vocabulary of the proponents of mind-only are very mistaken. Furthermore, Kamalashila's Illumination of the Middle says,•9'> "It is not that even proponents of the middle do not assert a presentation of the three natures," and, "Because it thoroughly teaches the middle path devoid of the two extremes through teaching the thought of the non-natures, he instituted a textual format of just definitive meaning." And the statement that "All phenomena are established as without inherent nature," just does not contradict the teaching in texts of the great middle, "I spoke of the three natures in consideration of three natures and three non-natures with respect to all phenomena,"• because here also a presentation of the three natures is not contradictory. It is as follows:· Those which are natures of dependentarising of non-imputed renowned things are other-powered natures; because conventionally they are natureless due .to being produce~ by the power of conditions, like magical illusions and so forth, they are production-non"' natures, and so forth. Such is said at length, and the Door of Entry to the Three Bqdiel00 composed by the master Nagamitra of the great middle says: Through purity of thorough knowledge and abandonment Of the three natures The three bodies are attained. ·Therefore, those are included by this. and the commentarf"' composed by the master Jfi~nachandra of the great middle says, "The three natures-imputational, other-powered, and thoroughly established-are taught through thorough knowledge by way examples, abandonment, and making them manifest." These. and others turn · into damage for those who assert, "In the system of the middle way school there are no presentations of the three·natures."b Those who propound such. are reduced_ either to just not having seen those texts or 'just not having ascertained them. Furthermore, many textual systems-:Which in fact teach what is beyond mind-only but some mistake them to be mind-only and proclaim them to be mind-only-teach the three natures. You should become very skilled in the thought of teachings of the three natures in texts teaching the middle devoid of extremes, such as in the Sutra Unraveling the Thought: 202 This is similar to the statement (Hopkins, Emptiness in Mind-Only, 83) Vasubandhu's The Thirty (stanza 23): Thinking of three types of non-nature Of the three types of natures [respectively], He 'taught [in the Perfec_rion of Wisdom Simas] That all phenomena are natureless. I have not been able to identify those who hold this position.
m
Path
235
It is like this: That which brings about definite emergence [from obstructions] by means of the middle path upon having abandoned the extreme of superimposition and the extreme of deprecation is their wisdom. Also, by way of that wisdom, they also thoroughly' and correctly know, just as it is, the meaning of the doors of liberation with respect to the three doors of liberation-emptiness, wishlessness, and signlessness. They also thoroughly and correctly know, just as' it is, the meaning of the natures with respect to the three natures: imputational natures, other-powered natures, and thoroughly established natures. They also thoroughly and correctly know, just as it is, the meaning of non-nature with respect to the three nonnatures: character-non-natures, production-non~natures, and the ultimate-non-nature. Likewise, those who assert that Maitreya's 3" Indicating that in particular the asDifferentiation of the Middle and the Ex- sertion that Maitreya sDifferentiation c h are proprietary texts of of the Middle and the Extremes is tremes an d so rort mind-only is similarly flawed mind-only by reason of the fact that they (209.61103b.5) teach the three natures, eight collections o f ' - - - - - - - - - - - - - . . . J consciousness, arid so forth are mistaken, because these are also taught in sfmas and tantras of the final middle way. Furthermore, the meaning of the statement in Maitreya' s Differentiation ofthe Middle and the Extremes/"·' "All are just name-orily," contradicts the view of the mind-only school. Als9, its teaching of a middle devoid of the fifteen extremes contradicts the mindonly school: 2o.~ Except for the ~lement of attributes, There are no phenomena.
Since the element of attributes Is naturally pure, it is like space. Duality arises adventitiously. and Maitreya's teaching the middle free from the fifteen extremes withl<~· "The extremes of difference and sameness" and so forth contradicts the mind-only school. Likewise, Vasubandhu's statement in commentary on "That is the. middle path" :207 Thus, this is taken as concordant with what appears in the Perfection ofWisdom [Siitras], and so forth, "All these are not empty and are also not non-empty."
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Mountain Doctrin~ '
contradicts the mind-only school, and in his commentary on: 208 Consciousnesses to which cognitions Of objects, sen~ient beings, and self appear Are thoroughly produced. Their factuality does not exist. Since rhos~ do not exist, these also do not exist. his teaching that mind, mentality, and consciousness exist conventionally but do not ultimately exist also contradicts the mind-only school: "Their factuality does not exist" [means that] appearances as objects. and sentient beings are aspectless and that appearances as self and as cognitions are wrong appearances. Since obJects do not exist, apprehending consciousnesses also do not exist. Objection: [Maitreya's] statenient:20'1
Depending on the apprehendable, The unapprehendable is generated. Depending on the unapprehendable, The unapprehendable is generated. establishes this as a mind-only text. Answer: That is not the case, because [Vasubandhu] says that this is beyond mind-only/' 0 "Depending ort non-apprehension of objects, nonapprehension even of cognition-only is generated," and in commentary ort the voidness of the fifteen.extremes, [Vasubandhu] says: 2" The knowledge that objects are non-things overcomes this very knowledge of cognition-only because when objects do not exist as things, consciousness does not occur. LikeWise, if those who are endowed with the uncommon quintessential instructions of the three cycles of bodhisattva commentaries look into this well, they will realize that [Maitreya' s Differentiation of the Middle and the Extremes] teaches in ·complete form the great vehicle path, together with the basis and fruit, and is not a text limited to mind-only. Similarly, the Descent into Lanka Sutrar-4-"-In-d"'-ic,_a_ti-ng-th-at-s-om_e_ar;_e_m_is_ta_k_e_n_-, also says that, for ·the time .being, one is due to not knowing the division oftwo taught mind-only, but finally having thor- truths with regard to mind-only 6ughly"passed beyoi}d that, one is taught the (211AII04b.2) middle without ·appeat:ance, and that, hav- '--~-----------' ing also passed beyond this, one is taught the middle with appearance, and it says that if one does not arrive at that, one has not seen the profound meaning of the great vehicle:i' 2
Path
237
Relying on mind-only, One does not-imagine external objects. Relying on non-appearance, One passes beyond mind-only. Relying on observing reality, One passes beyond non-appearance.. If yogis dwell in non-appearance, They do not perceive the great vehicle. and so forth. Similarly, [the Descent into Lanka Sutra] speaks of the ground, the ultimate mind-which is devoid of compounded objects and subjects as well as conditions and which is without conventional mind-the natural basic element, the vajra body, the supreme.brahma as mind-only:"·' When one is devoid of compounded Apprehended-objects and apprehenders And sees the mindless mind-only, I speak of this as mind-only. "Only" is the natural element, Devoid of conditions and effective things, The final entity, supreme brahma. I describe this as "only." and it similarly speaks of the basis ·devoid of conventional mind, thusness, limit of reality, natural nirva.!fa, element of attributes, variegated body of the ali-good mind, and clear light basis devoid of all extremes such as existence, . non-existence, and so forth as mind-only: The reversal of all views, Abandonment of object analyzed and analysis, The unapprehendable and birthless, I describe as mind-only. Thusness devoid of mind, Not a thing, and also not a non-thing, Abandonment of things and non-things, I describe as mind-only. The limit of emptiness, thusness, Nirva.!fa, elem:ent of attributes, Variegated mental body, I describe as mind-only.
238
Mountain Doctrine
and also that very [Descent into Lanka Sutra] speaks of the basis-which is without the appearance of external adventitious defilements and which is the matrix-of-one-gone-to-bliss, the element of attributes, the ultimate mind appearing in the aspects of bodies, enjoyments, abodes, and so forth-as mind-only:• I describe as mind-only The non-existence of external appearances, The mind appearing variously As like bodies, enjoyments, arid abodes. The meaning of such statements again and again of ultimate mind-only beyond conventional-mind-only should be understood in reliance upon the profound quintessential instructions of the three cycles of bodhisattva commentaries. Therefore, mistaking statements in them about ultimate mind-only, you should not propound that the Descent into Lanka Sutra and so forth are proprietary texts of mind-only that is not beyond consciousness because there is a great difference between not having passed beyond consciousness and having passed beyond consciousness.· Also, statements in those texts of worldly mind-only are doors to and methods for entering suchness; they are not taking [worldly rriind-only] to be final. Concerning worldly mind-only, that very siitra [the Descent into Lanka] says: 2 '~ External appearances to humans, Related with predispositions of conceptuality And involving various mental factors, Axe mundane mind~only. This is the same as the mind-only renowned to logieians.b It is not suitable
Stanza III.33; P775, vol. 29, 53.4.2; for Suzuki's translation see The Lankavatara Sutra (London: Routledge and Kegan Paul, 1932), 133 (33). See ]fianashribhadra's commentary, P5519, vol. 107, 138.1.8. Translated with bracketed material from Nga-wang-bel-den's Annotations, dngos, 104:i.8ff., the passage reads: [Objects] do not exist as external objects as perceived The mind appears as various [objects through the power of predispositions]. [Because the mind is generated] in the likeness·of bodies [senseS]. -enjoyments [objects of senses], and abode$ [physical sense organs and environments], I have explained [that all phenomena are] mind-only. For a citation of this by Jai:n-yang-shay-ba, see Hopkins, Meditation on Emptini!SS, 613. The Sanskrit is in Nanjio, Laizkiivatara, 154: drsya'!l na vidyate biihya'!l citta'!l citta'!l hi ·d,riyate I
dehabhogaprariffhiina'!l cittamiitra'!l vadiimyaham II. • rtogge pa dag; 213.4
b
Path
239
to be final mind-only because that very Descent into Lankq Sutra speaks at length of the difference between mundane and supramundane aspects of mind-only with:m
As long as the mind operates, So long is one a worldly nihilist." and:~"·
If the mind operates In the aspects of apprehended-object and apprehending-subject, That is a mundane mind, It also is not fit as mind-only. and: 217 Like clouds in space, The mind also does not appear. The mind accumulates karma. Pristine wisdom clears it away. Wisdom thoroughly attains Non-appearance and also power. and so forth. In accordance with that, the Glorious 5 .. How ultimate mind-ontj is taught Kiilachakra Tantra, the finality of the great also in profound secret mantra texts middle way, also speaks of the basis in (214.11105b.6) which conventional mind is primordially'----------------' stopped, ultimate mind-only. When 1t speaks of the self-arisen, ultimate, undifferentiable basic element and basic knowledge, vajrasattva; and great seal as min:d-only, this is in consideration of ultimate mind-only, such as in, "Mind-only, the entity of mantra, completely surrounded with gods,. the nature of pain and pleasure, and so forth," and: It is the mere appearance of the mind, like an image in a mirror produced from one's own mind, That on which all conqueror children and buddhas depended and which is to be. relied upon by sovereigns of yogis. and so forth. It is the same as the ultimate mind-only mentioned in the profound textual systems of the third wheel of doctrine, the Descent into Lanka Sutra and so forth.
rgyang 'phan, ayata.
Mountain Doctrine
240
Likewise, the mentions of ultimate mind-only by the foremost venerable holy Avalokiteshvara [that is, Kalki PuJ.?.~arika] with "the mind having the essence of emptiness with apprehension and of compassion without apprehension," and.so forth, are also similar. Also, the Lady Sky- Traveler Vajra Te~t Tantra illuminates the ultimate mind through saying: Just as space is, so is the mind. Through meditating on the mind as just the supreme buddha One is completely purified in this birth. Outside of the precious mind, There is no buddha and no sentient being. and: Just as space i$ the basis Of all elements and all phenomena, So though the supremely blissful pure mind_ itself Is the pu.re mind itself, like space, The nature of objects and sense powers Is not outside the mind, But the individual appearances of forms and so forth Are appearances of only the mind itsel£ and so forth. Through inedl.tating on the ultimate buddha, the mind vast and uncompounded like space, one is completely purified. The precious ultimate mind (the basis of cyclic existence and nirvana) and the supremely biissful pure mind itself (like space, the basis of all phenomena}-the aspecdess 'mind endowed with all aspects of objects, sense powers, and so forth-are the ultimate mind. Moreover, the holy Saraha speaks of the noumenon which is the basis of all of cyclic existence and nirvaJ.?.a, the ultimate inind, as like a wishgranting jewel: Homage to the sole mind, the seed of all, The mind like a wish-granting jewel, From which gclic existence and nirval).a are emitted And from which the wanted fruids bestowed. Likewise, the Glorious Vajra Garland Tantra also speaks of the element of attributes itself as the ultimate mind, "The basic element is called the mind of enlightenment," and the Great Seal Drop Tantra also speaks of the element of attributes itself as the ultimate mind: "Remember to know the basic element as the mind," and so forth.
Path
241
Likewise, the Glorious Thorough Union also elucidates the ultimate mind with: A mental actuality having the form of a drop, Partless, supremely subtle, Endowed with light of great magnificence, Always abides in the center of the heart. and: The very actuality of the five pristine wisdoms Light like a stainless crystal, Brilliant mind ofenlightenment, and so forth. It speaks of the natural clear light always abiding in the hearts of all, partless supremely subtle drop, the five pristine wisdoms, the ultimate ali-good mind as the ultimate mind of enlightenment. Likewise, the Glorious Ocean of Sky- Travelersl"" also says that although the limitless, ultimate mind of equal taste abides in the beginning, middle, and end, it is difficult for worldly beings to find: The limitless mind Difficult to find in the three worlds, Abiding in the beginning, middle, and endThat mind is of equal taste. and so· forth. Likewise, the Tantra ofthe Supreme Original Buddha also speaks· of it as being the ultimate object of knowledge and also the ultimate mind with: That object of knowledge seen here, Unproduced and unceasing, Is none other than one's own mind.
Objection:. [Maitreya's Ornament for the 6" Indicating the thought ofsettingforth Great Vehicle Sutras] is established as just a conventional mind-only in some [texts] proprietary text of mind-only because it .__(2_1_6._41_1_07._a_.3_~ _ _ _ _ _ _ _
_j
says:
219
[In general] bodhisattvas, having accumulated well [on the occasion of the grounds of engagement through belief'] the endless Transcendint collections of merit and wisdom [for one period of countless eons], mos spyod kyi sa; that is, the paths of accumulation and preparation. "Transcending" in the sense of being the causes for attaining a bodhisattva ground.
242
Mor,~ntain
Doctrine
Have [on the path of accumulation] very definite contemplation of doctrine [gaining ascertainment eliminating superimpositions through the force of becoming accustomed by means of hearing and thinking to the doctrines of the twelve branches of scripture and so forth], And because [of such very definite ascertainment through the power of calm abiding on the path of accumulation, then on the occasion of the heat level of the path of preparation] they realize [with special insight] that the aspects of [apprehended] objects [such as forms, sounds, and so forth] are caused by [mental] verbalization [that is to. say, mistaken conceptuality]. Having known [on the peak level of the path of preparation that apprehended] objects are mere verbalization [that is, appearances. of conceptuality], . Then [on the occasions of the levels of forbearance and supreme mundane ·qualities of the path of preparation] they thoroughly abide in [realizing 220 that all phenomena] appearing there [as external objects] are [of the essence of] mind-only. Then [after completing the path of preparation they attain the path of seeing] directly realizing the element of attributes Which is devoid of the character of the dualism [of apprehendedobject and apprehending-subject]. · [Through the force of having realized on the occasion of the meditative stabilization of achieving perception• and the meditative stabilization of the increase of perceptionb that apprehended qbjects do not exist as separate factualities and then having abandoned-on the occasion of the meditative stabilization of onesided subjectivity<-the obstructions ofapprehended object,] They mentally know that no [appearances] exist as factualities other than mind, and then [on the occasion o£the supreme mundane qualities level of the path of preparation] they realize that the mind also is just non-existent. Those endowed with intelligence, [that is, bodhisattvas,] from knowing non:-duality [on the occasion of the supreme mundane snang ba thob pa'i ring nge 'dzin, iiloka/abdhasamii.dhi. This is equivalent with the heat level of the path· of preparation. b snang ba mched pa'i ring nge 'dzin, ii.lokavrddhisamii.dhi. This is equivalent with the peak levd of. the path of preparation. c 'dzin phyogs gdg gi ring nge 'dzin. This is equivalent with the forbearance level of .the path of preparation.
Path
243
qualities level of the path of preparation abandon the distractions of an apprehending subject, and through. the force of this] They [immediately] dwell in the element of attributes which does not have that [appearance of duality]. Those endowed with intelligence [on the path of meditation] Through the power of non-conceptual pristine wisdom that is always, [that is to say, on the second ground on up,] equal with regard to all [phenomena, not conceptualizing either apprehendedobject or apprehending-subject] Clear away [in nine cycles] the dense thickets of the collections of faults dependent on that [conceptualization of apprehendedobject and apprehending-subject by merely actualizing the antidote, thus making them unsuitable to be generated again], Like removing poison by [merely tasting] a great medicine against poison.
Answer: That is not the case, [that is, Maitreya's Ornament for the Great Vehicle Sutras is not a proprietary text of mind-only] because the statement, "Then they realize that the mind also is just non-existent," als.o teaches in a manner beyond mind-only. Moreover, in this great vehicle there are bodhisattvas who have accumulated the collections [of merit and wisdom] and who realize that all included in the three cyclic existences are empty of the two selves, whereupon they enter into suchhess by way of cognition-only. In terms of this, [Maitreya' s Ornament for the Great Vehicle Sutras] says:~2 ' The intelligent [bodhisattvas], having realized even both aspects of selflessness• with regard to [all phenomena] included in [the three] existences And also having known those equally [with respect to·all phenomena], enter into the suchness [of cognition-only] by way of apprehending [mind-only as the nature of all phenomena]. Then, because the mind abides in that [mode of subsistence by way of the vanishing of dualistic appearance, the apprehending mind] also does not appear to them. Its non-appearance is release, supremely devoid of observation. and: When they have the basis [that is, hearing and thinking upon having relied on a spiritual guide], the collection [of merit That is, the selflessness of persons and the selflessness of phenomena.
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Mountain Doctrine
accumulated previously over many eons], and progress [that is, properly taking impermanence and so forth to mind], They see [all phenomena] as name-only [on the heat and peak levels of the path of preparation]. Then, they see name-only [on the forbearance level of the path of preparation], And having seen that, later [on the supreme mundane qualities level of the path of preparation] that also is not seen. Hence, in the context of a bodhisattva's concordance with definite differen'tiation [that is, a bodhisattva's path of preparation], they abide in mindonly, and, .just after that, they directly see. the mind also as non-~istent: From that point on, they have thoroughly passed beyond mind-only. In Vasubandhu's Commentary on (Maitreyas) "Differentiation ofthe Middle and the Extremes" this mode is called the "technique for entering into the character of non-existence." 222 Asanga's Summary ofthe Great Vehicle says that this is the technique and door ·for entering into suchness: "Entry there." This is not confined just to mind-only; that text says:n.' How does one enter into the thoroughly established nature? One enters upon having overcome even the discrimination of cognitiononly. At that time, for bodhisattvas who have destroyed the discrimination of objects, there is no opportunity for the arising of mental verbalizations-whiCh have arisen from causes that are predispositions of hearing doctrines-to appear as objects. Therefore, even the perception of cognition-only does not arise.
a~d [the Summary ofthe Great Vehicle also says]: 224 Moreover since, when non-conceptual prist~ne wisdom Is active, there is no appearance of any objects, It should be understood that objects do not exist. Since they do not exist, cognition does not exist.' and so forth. These statements that cognition does not exist are very contradictory with the point that proponents of mind-only assert that consciousness is ultimately true.b
For attempts by Ge-luk-ba scholars to absorb these descriptions see Hopkins, Reflections on Reality, 240ff. and 475. b don dam du bden par 'dod pa. Dol-6o-6a's point is that proponents of mind-only assert that ultimately consciousness is truly established, whereas Asanga's Summary of the Great Vehicle obviously contradicts this and hence is not a proprietary text of mind-only.
Path
Similarly,
assertions
that
245
Asanga's 7" Clearing away the fault ofdepreca-
Summary ofManifest Knowledge and so forth tion also with respect to other texts such are proprietary texts of mind-only by reason as the Summary of Manifest Knowof their teaching the mind-basis-of-all are ledge (218.4/108a.4) also mistaken. This is because the mindbasis-of-all is taught ai.Un and again also in the profound tantra sets and in final teJFtual systems of the middle way, such as the three cycles of bodhisattva commentaries. Also, [Asanga's Summary ofManifest Knowledge and so forth] do not become proprietary texts of mind-only even due to teaching the presentations of the aggregates, constituents, and sense-spheres, because these [topics] are again and again set forth also in the profound siitras and tantras of the great middle, as well as in their commentaries. Moreover, this text [Asanga's Summary ofManifest Knowledge]: quotes a siitra beyond mind-only: Bodhisattvas in meditative equipoise, Perceive a mental image, and hence Upon reversing the discrimination of objects, Definitely apprehend a discrimination of [the mind] itself. In that way they abide within internal mind And realize the absence of an apprehended-object. Mter that, they know the absence of an apprehender And then they know the unapprehendable. quotes scriptural passages beyond mind-only: Where eye and ear and likewise Nose, tongue, body, and mind As well as name and form All entirely cease. and: Those in whom eyes cease and discriminations of colors become non-existent-through to-phenomena cease and discriminations of phenomena become non-existent know the source. moreover refutes that dependent-arisings are produced from the four extremes speaks of the production-non-nature and says that all phenomena are unproduced, unceasing, quiescent from the start; naturally thoroughly passed beyond sorrow and empty of the
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two selves, and so "forth. Consequently, [Asanga's Summary ofManifest Knowledge] is endowed with the profound quintessential' instructions of the three cycles of bodhisattva commentaries. Hence, if upon forsaking'the hosts of asserters and the [bad] predispositions [accrued] from creating dissension, one considers it well, it is clear that in the end it is a t~t beyond mind-only, although it temporarily teaches mind-only. · Furthermore, it does not become a proprietary text of mind-only even due to its saying that the noumenal ultimate that is the basis of the emptiness of the two selves exists, because such would most absurdly be the case with the teXtual systems of the middle way that teach the ultimate, otheremptiness. Also, the assertion that, due to these reasons, Maitreya's Ornament for the Great VehicleSutras is mind~only is similarly cleared away. Objection: [M~itreya's Ornament for the Great Vehicle Sutras] indicates that [the teaching of] one vehicle.requires interpretation:m In order to lead some [hearers of indefinite lineage to the great vehicle] And in order to hold others, [that is, bodhisattvas of indefinite lineage, from falling to the lesser vehicle] The perfeCt: b\lddhas Teach one vehicle to the indefinite. Therefore, it is established that it is a text of mind-only. Answer: This text does not have even the slighteSt teaching that one vehicle requires interpretation. These lines, "In order to lead some/ And in order to take care of others," indicate the purpose [of teaching one vehicle]. If this came to require interpretation, it would be very absurd.' Objection: Due to describing those whose lineage is severed it is established that ·[Maitreya's Ornament for the Great Vehicle Sutras] is a proprietary text of mind-only:w' Some are singularly definite in bad behavior [such as~.the deeds of immediate retribution upon death in the most tortuous hell]. Some completely destroy white practices [such as due to wrong views]. Some do not [in the least] have [that is, have not accumulated, roots of] virtue concordant with liberation [though they have roots of virtue concordant with merit].
See 120 fur further explanation of this passage.
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[Some] have lowly white [virtues, that is, slight roots of virtue concordant with liberation but do not 'make effort at them], and [some] are devoid o~ [the roots of virtue that are] the cause [of liberation} .•
Answer: There is no entailment here either, for there is no one whose naturally abiding lineage is severed, but there are many whose developmental lineage is severed, and while such is the case in fact, this also is mentioned well in textual systems of the middle way-the Mahiiparinirv,ii?JdSutra, the AnguLimiila Sutra, Maitreya's SubLime Continuum of the" Great Vehicle, and so forth. Moreover, such is to be understood from the fact that although all sentient beings have the buddha-matrix, there are many who have not planted seeds of liberation and who have not generated virtues. That there is no one whose naturally abiding lineage is severed is extensively set forth in this very text [Maitreya's Ornament for the Great Vehicle Sutras]:2-"' Because thusness does not differ in all, And its state of having been purified Is the one-gone-thus, All transmigrating beings have the matrix of it.b and so forth. Furthermore, in commentary on the passage in that very text:llK
It is asserted that the intelligent, [that is, bodhisattva superiors,] bring about the extinguishment of [all] these [assumptions of bad states] Through pristine wisdom observing thusness [which is the thoroughly established nature], The abandonment [or non-establishment] of dualism [which is the imputational nature], And making evident the body of the assumption of bad states [which is the other-powered nature]. Vasubandhu says: This thoroughly indicates how through thoroughly knowing th~ three natures, other-powered natures are extinguished. The body of the assumption of bad states, that is to say, the mind-basis-of.:all, According to the opponent's reading, the first four classes of beings temporarily lack the ability to attain liberation, whereas the fifth lacks it forever. Dol-6o-6a responds that the fifth is also a case of temporary severance of the developmental lineage. b For an earlier citation of this stanza see 82.
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[or in other words] other-powered natures, are extinguished upon: thorough knowledge of the thoroughly established nature through observing thusness and thorough knowledge of (I) imputational natures through abandoning dualistic apprehension and (2) other-powered natures through making evident the body of the assumption of bad states. Extinguishment of other-powered natures a,nd the extinguishment of the mind-basis-of-~11 are completely beyond mind-only. Hence, there does not appear to be even the slightest source for the prevalence of the bad renown that:• 1. The proponents of mind-only assert that there are those whose lineage is severed, but the proponen£S of the middle do not. 2. The proponents of mind-only assert that [the teaching of] one vehicle requh:es interpretation. 3. The three natures is the religious vocabulary solely of the proponents of mind-only. 4. Due to teaching eight collections of consciousness, such as the mindbasis-of-all and so forth, [a text] is established as being just mind-only. and so forth, and there are very many sources of great damage [to those assertions]. Consequently, they should be cast away like poison, because those are mistakes made in dependence upon not knowing how to differentiate mind-only in terms of the two truths (1) from not encountering the prqfound quintessential instructions of the [three] bodhisattva commentaries and (2) in dependence upon [mis]interpreting certain passages. Similarly, in this .and that profound tantra, the ultimate mind itself is again and again set forth by way of many forms such as. great mind, vajrasattva, mind of enlightenment, blissful mind, great desire, great hatred, great obscuration, other minds and mental factors, other consciousness, and so forth. And, since no phenomenon separate from those exists in the mode of subsistence th~at is the basic disposition, they have the same connotation as the statements that there are no phenomena except for the element of attributes. Consequently, although mind-only is taught temporarily, if elevated textual systems that teach the profound and vast meaning of the great middle, the finality beyond those, are delineated as proprietary texts of mind-only, this becomes an action abandoning the holy doctrine. this becomes an action abandoning the holy doctrine.
Dzong-ka-Ga asserts the first, second, and fourth, but not the third.
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Objection: Through the very fact of 8" The great absurdity if, due to teaching teaching mind-only temporarily, it is estab- mind-only temporarily. {ll text] became a lished as a text of mind-only. proprietary text ofmind-only Answer: Then, because the Mother [Per- (222. 4111 Oa.5) fection of Wisdom Sutras], Maitreya's O r - ' - - - - - - - - - - - - - - - ' nament for the Clear Realizations, and so forth teach the hearer vehicle, would those become hearer texts, since the reasoning is parallel?! Therefore, although the profound sutras of the third wheel such as the Sutra Unraveling the Thought and so forth, Maitreya's Ornament for the Great Vehicle Sutras, Differentiation of the Middle and the Extremes, and so forth, and Asailga's Grounds ofYogic Practice: Summary ofthe Great Vehicle, Summary ofManifest Knowledge, and so forth temporarily teach mind-only, you should not deprecate their final teachings of the great middle that pass far beyond this and are one in meaning with secret mantra. Objection: Through the very name "Grounds ofYogic Practice' itself, it is established as mind-only. Answer: In that case, it would [absurdly] follow that Aryadeva's Four Hundred Stanzas on Yogic Practice 229 also would be a text of mind-only. See and realize that in Asanga's Compendium of Baseslw he again and again speaks of the middle devoid of extremes: The middle path of the selflessness of persons and of the selflessness of phenomena and the middle path that has thoroughly abandoned the two extremes-having abandoned the extreme of superimposition and having abandoned the extreme of deprecation. and so forth. Also, although Vasubandhu's The Thireyn• is renowned to be a text of ll,lind-only, in the end it speaks of what has passed beyond cognition-only. Right after saying: When apprehensions of consciousness Are not apprehended, Then one abides in cognition-only. it says: Due to the non-existence of the apprehended, the apprehender does not exist. That is no-mind, non-apprehension. mal 'byor spyod pa'i sa, yogiicarabhumi; P5536-5538, vols. 109-110. Since Asali.ga's Compendium ofAscertainments is included in the Grounds of Yogic Practice, it also is great middle.
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This supramundane pristine wisdom Has been transformed Through having abandoned the two assumptions of bad states. Just that is the uncontaminated element of attributes, Inconceivable element of attributeS, virtue, and stability. This is bliss, the body of release, The attributes of a great subduer. Here also the statement of "no-mind, non-apprehension" contradicts ·the assertion by proponents of mind-only that mind-conscious~ess ultimately exists. Furthermore: uncontaminated element of attributes inconceivable element of attributes ultimate virtu,e immutable stable noumenon bliss in the ultimate mode of subsistence primordial body of release attributes that are the qualities tindifferentiable fro in the body of attributes of a great subduer beyond the number of grains of sand of the Ganges are way beyond the phenomena of consciousness, and hence contradict the assertion by the proponents of mind-only that consciousness is ultimately true.• Similarly, the noumenal thoroughly established nature which is said to be thusness through statements such as: The [thoroughly] established [nature] is prior to those. That in which those [imputational natures and other-powered natures] are always non-existent. and so forth also just is non-dual pristine wisdom. Hence it is completely beyond the phenomena of.consciousness. Consequently, although it indeed is the case that in these texts mindonly is taught, in the end what is way beyond that is taught, and hence if ,these are delineated as proprietary texts of mind-only, it does not accord with the thought of the authors. Moreover, if pristine wisdom, buddha, body of attributes, nature body, thusness, and the like-that are beyond the phenomena of consciousness....;... are taught well, [a text] has passed beyond the system of the proponents of don dam du bdtn par 'dod pa; llla.2.
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mind-only. This is because Kalki PuiJ.4arika's Glorious Stainless Light says: About this, among the proponents of consciousness there is not at all a body of pristine wisdom, a body of sunshine, that becomes a completely perfect buddha. Question: About this, why is it that among the proponents of consciousneSs there is not at all a body of pristine wisdom, a body of sunshine, that becomes a completely perfect buddha? Answer: Because the proponents of consciousness dwell i~ the phenomena of consciousness and because completely perfect buddha is beyond the nature• of consciousness. Moreover, in that way the twenty-third stanza praising the pristine wisdom of individual analysis in the Expression of Man}ushri's Ultimate Names says: 2J 2 Holding the mode of non-dual pristine wisdom Beyond the natureb of consciousness, Holding the body of the buddhas of three times Non-conceptual and spontaneously established, and so forth. Furthermore, even the statements of the emptiness of the two selves and voidness of apprehended-object and apprehending-subject have passed beyond mind-only: ' because Kalki PuiJ.4arika's Stainless Light says, "Now let us set forth the yogic practitioners' fallacy of an apprehending subject: Those who propound all three existences< as just consciousness assert consciousness," and, "Even the yogic practitioners have· an apprehender that is consciousness," and because if an apprehender exists, it is not fitting to be· devoid of a self of phenomena. Also, the assertion that profound tantras 9 .. Indicating that ifone asserts even such as the Ka/achakra and so forth are not tantras to be mind-only, one does not beyond mind-only is ·extremely unreason- knvw their thought (225.311 11 b.5) able: '--------'--------' because Kalki PuiJ.4arika's Glorious Stainless Light sets forth many profound and vast doctrines beyond mind-only such as:
b
'chos nyid. chos nyid. The desire, form, and formlesS realms: or, those living below, above, and on the earth.
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Scholars do not assert That consciousness ultimately exists Because it is free from the nature Of single and plural, like a sky-lotus. Proponents of the middle realize suchness Released from the four extremesNot existing, not not existing, not existing and not exis.t'ing, And also not not an entity of both. and: Therefore, that one and many are one and that equal and non-equal also are equal, and so forth, are tenets .of the proponents of the middle. and because all the final tantras such as the Kalachakra, mantras, deities, and mal)-4alas are self-arisen pristine wisdom beyond mind, mentality, and consciousness. Consequently, you should not deprecate the profound scriptures thoroughly beyond mind-only because it would constitute a huge karma of abandoning the doctrine. Therefore, these good differentiations 10" Hence, an indication ofthe benefits of: ofhaving distinguishing quintessential existing and not existing in the mode of instruCtions and the disadvantages ofnot having distinguishing quintessential subsistence instructions (226.1/112a.3) self-emptiness and other-emptiness non-affirming negative and affirming-negative eliminative exclusion and inclusionary exclusion abandonment and pristine wisdom empty-emptiness and non-empty emptiness that which does not exist and its remainder and so forth become clear from possession of the uncommon quintessential instructions of the final wheel of doctrine and of the profound tantras, which were brilliantly clarified by the [three] bodhisattva commentaries. If one possesses those, the meaning of the middle wheel of doctrine also becomes clear, like gazing from high in space at great mountains! If one is In his own state"ments (excluding quotations), Shay-rap-gyel-tsen uses the word "mountain" twice (here and 447), both times in metaphors to depict the value of having quintessential instructions for viewing the teachings. The mountains are not the quintessential instruc-
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devoid of those uncommon quintessential instructions, then there is no possibility of an emptiness beyond sdf-emptiness, pure self, uncompounded pristine ~isdom, undifferentiable basic dement and basic knowledge, undifferentiable basis and fruit, and so forth. Also, there come to be many series of bad views such as that since the matrix-of-one-gone-tq-bliss requires interpretation, it does not exist in ·fact. Thereby, one spreads about ruinations of views. Therefore; those who wish to abandon (b) Mode ofestablishing a noummon all bad views, possess the excellent view of other than this self-emptiness through the reality, perceive the meanings of statements causal instructions ofthe statemmt of with a thought behind them or the great many synonyms ofthe basis ofemptiness intentions, and perceive the m~aning of {2} (226.511 12a.7) suchness should work at gaining non- l'Actualsynonyms {2} (226.51112a.7) erroneous ascertainment upon delineating a, Briefindication ofthe profound great emptiness having many synonyms
we11 t he diffierence between seIf-emptiness (226. 51112a.?) and other-emptiness, and so forth. Con-'-----------'-------' cerning this, the holy conqueror Maitreya says: In brief, emptiness is synonymous With thusness, limit of reality; Signlessness, the ultimate, And element of attributes. The meanings of those synonyms respectively are Not [becoming] ocher, non-erroneous, Stoppage of those [signs], object of activity of superiors, And cause of the attributes of a superior. and the holy superior Nagarjuna's [Essay on the Mind of Enlightenment] says::!.'·' Just that supreme mind of enlightenment Is described as thusness, Limit of reality, signlessness, The ultimate, and emptiness. and the Kalachakra, Monarch ofTantras in Twelve Thousand Stanzas, Issued tions but the teachings seen clearly from the height of the sky high abo~e the mountains, these being internalized quintessential instructions. · It appears that Diil-bo-ba did not intend these metaphors to be related to the title of this book, Mountain Doctrine, Ouan ofDefinitive Meaning: Final and Unique Quintessential Instructions. In the dedication of virtue at the end of this text (491.2/27 4a. 7) he eJ~:plains the meaning of"mountain doctrine": "The mountain doctrine of those practicing profound yoga in isolated mountain retreats (ri khrod dben par zab mo mal 'byor spyodpa rnams 9i ri chos)."
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Mountain Doctrin~
from the Supreme Original Buddha says: E, the secret, space constituent, bhaga, Source of attributes, lotus, lion throne. and the holy supramundane victor Lokeshvara [K.alki P~~arika] also says: Similarly, from among the names-the letter e, the secret, lotus, source of attributes, space element, abode of the great lotus, lion throne, bhaga, and the secret-the sole letter e is not the main name because all cause understanding of the emptiness endowed with all aspects. About this, the complete containment of all aspects in one does not occur in any conventional phenomenon.· Consequently, the , the sole meaning that has many synonyms, such as. the letter e and so forth, is the ultimate emptiness and not possibly a conventional emptiness. Objection: The emptiness said to possess r--b-'Ex-tens-i~ve_ex_:p_la_na_n_·o-n-of_da_ma-~-e-to--, many synonyms such as thusness is only th~ assertion that self-emptiness, the ulself-emptiness-all phenomena's emptiness timate, and so forth are synonyms {13} of their own entities. (227.51113a.1) Answer: In that case, those with perverse 1 n The great absurdity ifself-emptiness attachment who are said to be subject to not and thusness were synonyms at all attaining nirva-9a would be thusness L..,_(2_'2_7._.5._11_1_3a_._1J_______ because they are empty of their own entities. If that is accepted, then they would be buddhas because of being thusness. Do not think that being thusness does not entail being buddha because there are a great many pure scriptures teaching that that which is thusness is buddha:
_.J
the Sutra Teaching the Great Compassion of the One-Gone-Thus says, "That which is the meaning of thusness is the meaning of one-gonethus" the holy victor Maitreya also says, "Thusness is asserted as buddha" the Extensive Mother [the Perfection of Wisdom Sutra in One Hundred Thousand Stanzas] .also says, "Subhiiti, the meaning of reality is called 'buddha'" the commentary on it also says, "The real meaning of reality, thusness, and body of attributes are synonyms for 'buddha"' · the Commentary on the Seven Hundred Stanza Perfection of Wisdom Sutra2J~ by Vimalami.tra also says, "The element of attributes is the supramundane victor," and quotes a siitra, "That very element of attributes is enlightenment" and the Superior Eight Thousand Stanza Perfiction ofWisdom Sutra also
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says, "Thusness has no coming or going. That which is thusness is the one-gone-thus" and so forth. Moreover, if [thusness and self-emptiness] were synonyms, then even adventitious things changing into something else and again into something else would be thusness because of being empty of their own respective entities. If that is accepted, it would be very absurd for [thusness] to be unchanging into something else and again something else because it is said that the meaning of thusness is that it does not change into something else because the holy superior Asanga says, "Why is thusness called 'thusness'? Because of just not changing· into something else," and also the holy Maitreya says, "Not [becoming] other." Furthermore, even non-virtues would be thusness because of being selfempty, and if that is accepted, they would be virtues due to being ultimate virtues, existent virtues, and uncompounded virtues because of being thusness. You have accepted this rea$on, and since it is said again and again in pure scriptures that whatever is thusness is ultimate virtue, existent virtue, and uncompounded virtue, the entailments also exist. Consequently, although those things subject to change are emptiness [that is, are empty of their own entities], they are not thusness. Although that which is thusness is emptiness, it is not self-emptiness and also is not an emptiness that does not know iuelf by itself.• r-----------------------~ It should similarly be understood. that r The great absurdity ifselfemptinm the others-limit of reality and so forth- and the limit ofreality were synonyms are also just not synonymous with self- (229.31113b.6) emptiness. If self-emptiness and limit ofL..-----------------.....:...--__J reality w,ere synonyms, even all errors would be the limit of reality, ari,d if that is accepted, they would be no·n-erroneous. This is because the holy victor Maitteya says that the meaning of the limit of reality is the finality of the non-erroneous when he says, "Non-err~neous." ~ikewise, if it. is assert~d that self- r-3-,-Ti-'he_gr._l:_a_t-ab_'SU_rd-ity_if_s-elf--e-m_p_t-in-ess-....., emptllless and the stgnless baste element are and the signkss basic element were synosynonyms, even ·things whose signs are not nyms (229.51114a.2) stopped would be self-empty, due to which they would the signless basic element, and if that is accepted, their signs would be stopped. This is because the holy victor Maitreya says that the meaning of the signless basic element is the· basis in which those signs are stopped when he says, "Stoppage of those," and the holy superior Asanga says, "What is signlessness? It is the thorough quiescence of signs." rang gis rang rig pa.
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Likewise, if it is aSserted that self- 4" The great absurdity ifself-emptiness emptiness and ultimate truth are synonyms, and the ultimate truth were synonyms even the two obstructions would be ultimate (230.1/114a.5) truths because of being self-empty, and i f ' - - - - - - - - - - - - - - - - ' that is accepted, they would not be fit to be abandoned even by any antidote and also would be objects of activity of self-cognition by a superior's highest pristine wisdom: This is because the holy glorious ,protector Maitreya says, "Object of activity of superiors," and the superior, honorable Asanga says, "Why is it called 'ultimate'•? Becaus~ of being the object of activity of superiors' highest pristine wisdom." ~ikewise, i~ _it is asserted that self- .-5-,.-Ti-'he-gr-~a-t-a-bs-u-rd.-ity_if_s-elf---em_p_t-in-es-s---, emptmess and ultrmate truth are synonyms, and the element ofattributes were synoeven the awful actions and afflictive emo- .nyms (230.311 14b.J) tions that are causes of bad transmigrations would be the element of attributes because of being self-emptiness, and if this is accepted, they would be causes of the attributes of a superior. This is because [Maitreya] says, "Cause of the attributes of a superior," and [Asanga] says, "Why is it called. the element of attributes? Because of being the cause ofall attributes of hearers, solitary realizers, and buddhas." . If emp~iness in ~e s~atement tha_t the 6" The great absurdity ifselfemptines;__ ultimate mmd of enlightenment, emptmess, and the ultimate mind ofenlightenment and so forth are synonymous were in con- were synonyms (230.511 14b.3) sideration of self-emptiness, even minds of awful sins that are not the ultimate mind of enlightenment would very absurdly be the ultimate mind of enlightenment. Objection:. The fa,~tors of emp~iness of.--7_"_H._o_w_to-sto_'P_a_n_y_ch_a_n_ce_fi_v_r_re;-.o-in_de_rs--, the aforementioned thmgs such a~ Ill deeds dispelling those fallacies (231.11 JJ4b.5) are synonymous with the ultimate mind of'----"--~·----------' enlightenment, element of attributes, and so forth but their factors of appearance of afflictive emotions are not such. Hence, those faults do not exist. Answer: In that case, are the factors of appearance empty or not empty? If they are empty, then they also would be thusness and so forth. Nonempty· things are impossible. Such is extremely unreasonable since: [Nagarjuna's Essay on the MindofEnlightenmentsays]:m Conventionalities are described as emptinesses. Just emptinesses are conventionalities
Literally, "highest object" or i'object of the highest."
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Because it is definite that without one, the other does not occur, Like product and impermanent thing. and [the Heart Sutraz16 .says], "Form is emptiness; emptiness is form," -and so forth. The mode of reasoning of these comes to mean that "Appearance is emptiness; . emptiness is appearance. It is not other than that; that is not other than it." Similarly, since it also would have to be asserted that factors of appearance are non-virtuous, factors of emptiness are virtuous, and non-empty factors of appearance do not occur, non-virtuous appearance factors also would be empty of their own ·entities, whereby they would most absurdly be thusness and virtue. This is because the holy honorable superior Asanga says, "What is .ultimate virtue? Thusness." Moreover, the statements of many 8" Th~ gr~at absurdity if th~ bhaga of synonyms of emptiness, such as final bhaga the mode ofsubsistenc~ and self-~mptinm and so forth, are in consideration of their were synonyms (231.6/J 15a.5) being synonyms of the ultimate otherL __
_:___:._ _ _ _ _ _ _ _ __,
emptiness, the basis of emptiness; and not in consideration of selfemptiness. If they were synonymous with self-emptiness, even awful ad~en titious defilements, which do not contain the beneficent qualities of omniscience, would be the final bhaga, and if that is accepted, they would be precious buddha-containers," containing the beneficent qualities of lordship and so forth. This is because the Great Seal Drop Tantra says: Just like sesame butter in sesame And fire residing in wood, So the attributes reside entirely In all but are not seen. The element of attributes is called bhaga. The bhaga is a precious container. Since it is endowed with the beneficent qualities Of lordship and so forth, it is called bhaga. The attributes are renowned as." bhaga." The basic element is to be known.as the mind. It also should be known that this says that the noumenon residing in all
za ma tog. According to Khenpo Tshultrim Dargyey, this is a box for food (za ma). Since one of the meanings of bhaga is vagina, the term za ma tog is like the vulgar English term "box" for vagina-a buddha-box.
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phenomena, the matrix-of-one-gone-to-bliss, bhaga, is the ultimate mind of enlightenment. Furthermore, because even the great ill deeds of bad sentient beings are self-empty, it would have to be asserted that these are the final bhaga, whereby there would be the great absurdity that they would contain all its beneficent qualities. This is because Naropa's Great Commentarym quotes: Because it severs the desire of the desire realm And overcomes afflictive emotions that others cannot, It is called bhaga. and because the root tantra, the Tantra ofthe Supreme Original Buddha, also says: The six-lordship, wonderful body, Glory, renown, pristine wisdom, And wondrous effortAre called bhaga. The six-the pure thirty-six constituents, The vajra consorts of earth and so forth, Lordship of the qualities of those, and so forthAre renowned as bhaga. Similarly, a statement from the Glorious Hevajra cited in Achalagarbha's Connected Explanation also calls the lady perfection of wisdom•, who naturally has primordially overcome the devils and afflictive emotions, bhaga: The destroyer is called bhaga Because of destroying the foes-devils and afflictive emotions. Wisdom is called bhaga Because afflictive emotions are destroyed by wisdom. and the Glorious Vajrashekara Tantra also calls the basis that naturally has primordially overcome all discordant factors bhaga: That which has overcome discordant factors, The affliCtive obstructions-afflictive emotions, actions, and birthsAnd similarly the obstructions to omniscience Is called bhaga. and the Glorious Hevajra also calls the buddha of miturally established final qualities and abandonments bhaga:2.•• That is, the perfection-of-wisdom goddess.
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\
This buddha endowed with bhaga [auspicious qualities] Is called bhagaviin. The bhagas are said to be sixfoldAll t:he qualities of lordship and so forth. Or, because of having overcome the devils such as the afflictive emotions A bhagavan is so called. and the Glorious Vajra Garland Tantra also calls the ultimate mind of enlightenment-undifferentiable basic element and basic knowledge in which all attributes of ultimate qualities are contained-bhaga: The element of attributes is called bhaga. Because the bhaga container Possesses the qualities of lordship and so forth, It is called bhaga. The bhaga, the elemental source of all phenomena, Is called mind of enlightenment. and the Revelation of the Thought Tantra also calls the consort of all buddhas, which is the basal ultimate doctrine endowed with twelve true meanings, bhaga: That which is the thirteenth ground In which all buddhas participate Is correctly called the consort. That ultimate doctrine is also called bhaga. and the Glorious Buddha Skull Tantram also calls the elemental basic element, w)lich bestows the immutable supreme and is its abode, bhaga: The supreme pristine wisdom just as it is Abides in the middle of the bhaga. Though the bestower of great bliss Thoroughly abides in just this, Beclouded children do not understand. and the Glorious Sky- Traveler also calls the lotus of ultimate other-emptiness whieh is the invoking sanctum• of blissful pristine wisdom, bhaga: The very lotus of the invok,ing sanctum Indwelling of the bhaga Is to be considered an ocean of pristine wisdom.
234.3/116b.2: gong bu gugs pa; translation unsure.
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and [a text] quoted in Chandrakirti's Clear Lamp Commentary on the Guhyasamiija Tantra also calls the lady great ·seal, which is the consort of all buddhas, bhaga and lotus: The proficient consort is the seal, Proficient bhaga, lotus. and [a text] quoted in the glorious Vajrap~rs Meaning Commentary on the "Chakrasamvara Tantra" calls the undifferentiable basic element and basic knowledge·, which naturally contains the final qualities of abandonment and realization, bhaga: Because of possessing the qualities oflordship and so forth, It is c3.iled bhaga. Oi because of overcoming the devils The one who is endowed with such Is called bhagaviin, lord of the three realms. and the holy supramundane victor• Lokeshvara [Kalki Pu1_14arika] also says on the occasion of explaining bhagaviin: With respect to bhagaviin, because of overcoming de
b
d
/com /dan 'das. bcom /dan. skat /dan. I have followed DBI-6o-6a's advice .and am using the Sanskrit bhaga.
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The "wonderful bhaga" is the entirety of the qualities of lordship and so forth. The "supreme bhaga" is the supreme of the three realms. For that reason, homage is made with the head. and the Higher than High Exposition Tantra which says: Meditate in the middle of the bhaga, Through the joining of the secret pledges. and: '
Meditate on vajravarahi in the bhaga, In the manner of the three secrecies. and, "The maiJ.c;fala is described as being the bhag~," and so forth, there being a great many statements calling the basis of emptiness, that is, thusness-which has a nature of limitless, naturally thoroughly established noumenal qualities such as lordship and which has many names such as ultimate deity, mantra, mudra, and m~c;iala-bhaga. Hence, you should look in those scriptures for extensive presentations. " . F~~hermore, that emptiness. is cal~ed .-----9-,-Ti-"he-~-ea_t_ab_'SU_rd-ity_if_th_e_va-rjr._)t_of_th_e--, VaJra m the pure tantras lS also m cons1d- mode ofsubsistence and self-emptiness eracion of just the ultimate other-emp~iness, were synonyms (236.11117a.7) the basis of emptiness, and not self· emptiness. If it is asserted that self-emptiness fulfills that vajra, then even squashy, essenceless, pithless, splittable, divisible, burned, and destroyed bad things-dirty substances such as the squishy, the rotten, slime, and so forth-would be the final vajra because of being empty of their own entities. If that is accepted, it would have to be asserted that those would be hard,, would be the essence, would not be pithless, and so forth. This is because: that which is the basic element indivisible and indestructible by anything the hard stable truth, reality unchangeable thusness the entity of the five pristine wisdoms and five buddhas the. mind of clear light, naturally luminous are called "valra"; the Glorious Vajrashekara says: Why is this called "vajra, vajra" Expressed "vajra"? Emptiness which has the character Of being hard, without a hollow core,
as
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Uncuttable, indivisible, unburnable, And not disintegrating is expressed as "vajra." and: The likes of the true, meaningful, Thusness~immutable,
Not produced; not ceasing Suchness-is vajra. and: The likes of immutable thusness, The steady element 'of attributes Is here vajra. and: Though the wheel of the six transmigrations makes trouble, The vajra destroys it. The mind of enlightenment is the vajra Destroying all afflictive emotions. and: Emptiness, the thusness of all phenomena, ·Is expressed as "vajra." and so forth, and the Glorious Vajra Garland also says: Uncuttable, unsplittable, immutable, Unburnable, supremely p~netrating, The supreme five buddha pristine wisdoms Are said to be "vafra.:.nature." and: Quiescent, non-dual, devoid of aspect, The natural self of all things Is here called "great bliss," The actuality of the five vajra pristine wisdoms, Having the nai:ure of the self of the five buddha5. and the Glorious All-Secret Tantra also says: The mind of natural clear light Is manifestly called "vajra." and the Glorious Kalachakra says, "Vajras are the indivisible great pristine
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wisdom bodies," and so forth, and many tantras such as the Glorious Hevajraw and the Tantra ofthe Supreme Original Buddha also say, "The indivisible is expressed as 'vajra,"' and the superior holy Lokeshvara [Kalki Pu1).4arika] also says: "Vajra" is the inconceivable exalted mind of indivisible pristine wisdom. One in whom that. exists is a vajra-possessor. and: Vajra is the great indivisible and uncuttable. That in which it is the vehicle is the vajra vehicle. The mode of mantra and the mode of the perfections, having the nature of effect and cause, are combined in one. and: The vajra vehicle is the vehicle of complete, perfect buddhas. Because it is not divisible by the vehicles of foi:ders, hearers, and solitary realizers, it is a vajra. Because by means of this, one goes to liberation, it is the vajra vehicle. and so forth, and the Vajravitfara'!a TantrfiA 2 also says, "Uncuttable, inde:.. structible, true, hard, firm, and in all ways unimpeded," and so forth. You should believe that the following are just not fii: to be other than the ultimate other-emptiness, the basis of emptiness, the emptiness that is the [ultimate] nature of non-entities [that is, emptiness that is the ultimate nature opposite from non-entities]: the Expression ofManjushrz's Ultimate Names calls "vajra" all aspects of the matrix-of-one-gone-to-bliss-the sole ultimate self-arisen pristine wisdom, the power of hardness and solidity, resounding, sounds, laughter, magical artifice, heart, essence, self, bliss, joy, eyes, hair, fine hairs, nails, skin, belly, seat, rosary, ornaments, power, weapons such as arrows and swords, initiation, descent, intelligence, glory, sun, moon, and so forth: 24~ Having the, nature of a vajra-singular, hard, solid. and:2A 4 Having the power of a vajra, frightening, Vajra fame, vajra heart, Vajra magical artifice, and great belly. and:24~
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Having the nature of a vajra, born from a vajra, Vajra matrix like the sky. and: 2"" VaJra laughter resounding greatly. Vajrasattva great being, Vajra king greatly blissful, Vajra ferocity greatly joyous, Vajra hurrz resounding hurrz. Brandishing a vajra arrow as a weapon, Cutting all with vajra sword, Holding a cross vajra, possessing vajra, Singular vajra winning in battle. Awful eyes blazing vajras, Hair also blazing vajras, Vajra descent greatly descended,' With a hundred eyes, vajra eyes. Body with vajra hairs, Singular body of vajra hairs, Grown nails of vajra points, Hard skin With vajra essence. Gloriously holding a vajra rosary, Adorned with vajra adornments. and: 2~ 7
The six syllables vajra sounds. and: 2~"
Glorious with vajra jewel initiation. and:2<9 Foremost of all vajra bearers. and: 2so Vajra sun greatly illuminating, Vajra moon stainless light.
The .reference is to the descent of a deity, as in channeling.
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Vajra sharpness with a great sword.
Great weapon the vajra doctrine, Profound vajra jinajig.' Vajra intelligence knowing how objects actually are. and: 2~ 3
Endowed with the entirety ofvajra postures. and so forth. likewise, from the seventy-second stanza it calls "vajra" all of these--the divine sense-spheres, limbs, music and dance, weapons, and so f
'dzi na 'dzig (Gangtok edition, 238.5) and 'dzi na dzig ('Dzam thang, 118b.6). See 293, where Dol-bo-ba glosses jinajigas "victor of victors" (rgyal ba'i rgyal ba).
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Blazing vajra, blazing greatly, Vajra power, greatly powerful, Vajra weapon, great weapon, Vajra in hand, great hand, Vajra arrow, intensely penetrating, Vajra sharp, greatly sharp ... Principaf216 having the nature of all vajras. Similarly, the Compendium of Principles of All Ones-Gone-Thus also calls "vajra" the deities endowed with the faculties of the limit of reality, the matrix-of-one-gone-to-bliss, and endowed with all aspects:m Homage to vajrapaJ).i, Vajra being, great being, Vajra that is all ones-gone-thus, Original vajra, ali-good. Homage to vajra summoner, Vajra king, supreme buddha, Vajra hook, one-gone-thus, Definitive king, supreme vajra. Homage to vajra bow, Vajra desire, great bliss, Vajra arrow, controlling, Devilish desire, great vajra ... Vajra binding, great seal. and so forth. Also, the Tantra ofthe Supreme Original Buddha calls "vajra" the exalted' body, speech, and mind of" the great enlightenment, "All exalted body, speech, and mind are vajras," and so forth, and "Because of vajra hardness, manifes't complete enlightenment of vajra equality is the great enlightenment," and so forth, and the Glorious Vajrmhekara also calls just the very stable dement of attributes "pristine wisdom, buddha, and vajra": The very stable vajra dement Itself is pristine wisdom and manifest buddha. Also, the Tantra of the Supreme Original Buddha calls "vajra" the nonproliferated noumenon, great bliss, the perfection of wisdom: Great bliss, great vajra, Adorned elegantly with all vajras. and:
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Source of all vajra holders, Great bliss, great vajra. and: Then the supramundane victor vairochana, having found the secret noumenon of all ones-gone-thus, spoke of this sublimity without beginning, end, and middle, the Glorious Paramadya: the vaj~a noumenon, the perfection of wisdom, the non~ proliferation of all phenomena, called "the pledge of great IJliss having the meaning of a vajra." and Kalki PuiJ.c;larika's Stainless Light also calls "vajra" the thirty-six deities, such as the ultimate six aggregates of undifferentiable basic element and basic knowledge: The conquerors call "vajra" the great emptiness, the immutable five, having the nature of the thirty-six. Because of holding that, he is called vajra-holder. Similarly, the Glorious Guhyasamiija of all buddhas also says: The five clairvoyances are vajra eyes, vajra ears, vajra mind, vajra abode, and vajra magical emanation. and Chandrakirti's Clear Lamp commenting on that also says: Vajra is non-dual pristine wisdom. Because of naturally holding that, vajra-holder; it is the finality. Similarly, a great many other tantras speak of: exalted body vajra, speech vajra, mind vajra, pristine wisdom vajra, and so forth vajra discriminations, vajra compositional factors, and so forth vajra sense-spheres such as vajra eye and vajra form, and so forth vajra elemental basic element, vajra hu1_n-maker, vajra frightener, vajra lord, vajra sky-traveler, vajra peak, vajra.seat, and so forth desire vajra, hatred vajra, obscuration vajra, jealousy vajra, and so forth vajra autumn, vajra winter, and so forth vajra vehicle, vajra mantra, vajra yoga, vajra sow, vajra liberatress, vajra selflessness lady, and so forth. . All of these are just equivalent with:
, dpai mchog dang po; rhe glorious supreme primordialiry.
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noumenon element of attributes .abode of attributes flawlessness of attributes thus ness non-mistaken thusness thusness of which there is no other limit of reality. inconceivable basic element unproduced, unceasing, quiescent from the start, naturally thoroughly passed beyond sorrow pure form and so forth, which are extensively stated in the Chapter on Purity' [in Perfection. of Wisdom Siitras]• noumenal forms and so forth forms beyond the three realms and three times and so forth. Whether conventional buddhas appear or do not appear in die world, whether persons understand or do not understand, believe or do not believe, and whether adventitious defilements. are ceased or are not ceased, these abide forever pervading all. Furthermore, if it is asserted that a pro- JO" The great absurdity ifthe great seal found emptiness other than self-emptiness ofthe mode ofsubsistence, and so forth, does not exist, then even the great seal in and s~lf-~mptiness were synonyms which the basis and fruit are an undifferen- (243.1112Ja.J) tiable entity, the emptiness endowed with'------~-------' the supreme of all aspects, and the mother perfection of wisdom would not exist because self-emptiness cannot fulfill those. If it did fulfill those, then even bad things such as poison, feces, and so forth would be those because they are each empty of their own entities. This cannot be asserted because the holy supramundane victor Avalokiteshvara [Kalki Pu-9-~arika] says at length: 2 ~
Homage to the great seal, Beyond the nature of minute particles, Having the nature of a prophetic image, Endowed with the supreme of all aspects. and: Object having thoroughly destroyed the obstructions that are the aggregates and so forth, like the eight prophetic images,
See357.
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The sole bestower of omniscience, the great seal of the vajra holder. and the monarch of tantras [the Glorious Kalachakra] also says: Seal,. concordant with a magician's illusions like forms in a clean mirror, illuminating the three worlds · In mind and space spreading many light rays like stainless lightnmg. and so forth, and the Lady Sky- Traveler Vajra Tent Tantra also says: The great-seal buddha of sublime bliss Dwells like space in thousands Of worldly realms Equal to the space constituent. arid the Compendium of Principles also says, "The great seal· of one-gonethus," and: Thevajra holder is established In the manner of the great seal. and holy Vajrapa~i, caretaker of the secret, also says: The yogic feat is the great seal, perfection of wisdom, endowed· with the supreme of all aspects. and: The yogic feat asserted to be the great seal is omniscience, knowledge-of-all-aspects, knowledge of path, knowledge-of-all-aspects of paths, the goddess bestowing all the buMha-qualities of the ten powers, four fearlessnesses, and so forth. and: Internal perception of images of buddhas of the entire t~ree realms is. perception of the great seal. · and: The great seal devoid of all obstructions like a prophetic image, adorned with spheres of light e~itting endless clouds of buddha light rays. and: The factuality-vajrayogini, the great seal endowed ':Vith. the supreme of all aspects, the perfection of wisdom-is c_alled "emptiness," "thusness," "goddess possessing lineage," and :'lotus."
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and so forth, and the Glorious Hevajra also says: 219 The bliss of the male organ• is the great seal; The vajra faculty is the method.b [The union of] the two external [deities] is not indicated By this se<;:ret absorption.< and so forth, and:u.o Camphor [that is, semen] itself is the selfless goddess. Bliss is the mode of the selfless goddess. Her bliss is the great seal, Dwelling in the ma~cJ.3.la at the navel. She has the nature of the first vowel [a], Designated by the buddhas as "Intelligence."d and: She is the blessed wisdom goddess. Not tall, nor short, Nor square, nor round, Beyond odors, tastes, and flavors, Creator of innate joy. A yogi born from her ·Partakes of her bliss.
bo li 'i bde ba, bola.raukhyaiJI. The Tibetan (121b.7) rdo rje skye mched tha~ caJ nyid differs from the Sanskrit vajriiyatanam up~yikam; my translation follows the Sanskrit. · Translation follows the Tibetan which reads gsang ba'i snyoms Jug 'di yis nil phyi rol gnyis gnyis bstan pa med, whereas the Sanskrit reads anayii guhyasamapatyii bahyadvandval!l nirdariita'!' ("This secret absorption indicates [the union of] the two external [deities].") Snellgrove (vol. 1, 105, n. 2) is uncomfortable with the inner indicadng the outer ("The text actually has the reverse, that the inner figures the outer, which is unreasonable,") and, claiming the support of Ka~ha's commentary, changes this to "The internal mingling that comes about, is figured in the external union of two." Farrow and Menon ( Concl!aled Essmcl!, 220) similarly render this as "The symbolism of the external union [of the two, the male and female s~ual organs] indicates the nature of the secret union," although it seems to me that their own renderi~g of K~J?,icharya's commentary ("What is indicated by this union? ... the erotic union of Nairatmya and Heruka,") militates against the change. It seems to me that the Tibetan bstan pa med indicates simply that the inner absorption does not indicate the outer absorption; in other words, here the internal absorption in bliss-realit)l.iS intended, not the external. More research is needed. d Or, "Wisdom" (blo, dhi). b
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With her [the feat bestowing The bliss of]:zr.' the great seal [is gained]. and so forth, and also: She is the maJ?-9-ala wheel And has the nature of the five pristine wisdoms. She has the form of mirror-wisdom, Possessor of the actuality of the wisdom of equality, [The wisdom of] correct individual analysis, [The wisdom of] earnest activity, [The wisdom of] the very pure element of attributes. She is "I," lord of the m~9ala, She is yogini of selflessness, Having the nature of the dement of attributes.• and: 262 A yogi of the great.seal achieves The feat of indivisible character.b and the holy leader, the great paJ?-9-ita Naro,< also says: I offer homage respectful in all ways To the great seal itself Whose entity is realized Through examples such as magical illusion and so on. and, "The object of attainment is the great seal," and so forth. These cail "great seal" and "emptiness endowed with supreme aspects" just that undifferentiable element of attributes and self-arisen· pristine wisdom, having a nature of. the final definitive phallicd bliss selfless goddess perfection of wisdom goddess the letter a For two other citations of these lines, see 123 and 454. The translation follows the Tibetan (dngos grub mtshan nyid mi phytd pall phyag rgya 17141 'byor pa yis gru6), which differs cons.iderably from the Sanskrit (see endnote), rendered in Farrow and Menon (Conctakd Essmct, 129) as, "By achieving this state of no distinction which is in fact no accomplishment, the Mudrayogi accomplishes." < Naropada, often called Naropa in translations. d bo li.
b
272
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Doctrin~
lotus thusness emptiness vajrayogini lady lineage holder and so forth, and that also is the profound emptiness, which is not selfempty. Moreover, even these exalted sources speak of: the final great seal of undifferentiable basis and fruit great mother lady selflessness ·letter a lotus innate 'body or joy m~4ala
five pristine wisdoms thusness vajrayogini lady lineage holder in consideration of:
•.
the basis. empty of all phenome~a noumenon ultimate truth matrix-of-one-gone-to-bliss having a nature of all inseparable qualiti'es buddha-nature thusness self of pure self emptiness that is the [ultimate] nature of non-entities [that is, emptiness that is the ultimate nature opposite froin non-entities].
Furthermore, syrionyms of the final empti- 11" The great absurdity ifthe great secret ness stated by the great vajradhara in the and secret ofthe mode ~/subsistence, and precious tantras with "secret," "greatly se- so forth, and self-emptzness were synot:. th . cret, " an d so ror · are .m cons1'deratton of nyms (246.51122b.5) the emptiness that is the [ultimate] nature of non-entities [that is~ emptiness that is the ultimate nature opposite from non-entities], the ultimate other.emptiness, the basis of emptiness, and are not in consideration of a mere emptiness of non-entities, self-emptiness, because those are not fit to be synonyms. If the "secret" were a synonym of self-emptiness, then even the five appropriated aggregates would be the final definitive secret because they are self-emptiness. If that is accepted, it would very absurdly follow that
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those would be perfections of wisdom because the caretaker of the secret, the holy Vaji:apai}i says: The "secret" provisionally expresses the bhaga of an action seal. Definitively, it is the perfection of wisdom, emptiness. This statement here also calling the perfection of wisdom of undifferentiable basis and fruit "emptiness" is not [in reference to] self-empti~ess but to the ultimate other-emptiness, the basis of emptiness, the emptiness that is the [ultimate] nature of. non-entities, because it is the perfection of wisdom and also is the noumenon. Similarly, as synonyms of the final emptiness of undifferentiable basis and fruit the glorious Vajrapal).i uses "sky-traveling goddess," "essence of all," and so forth: Always residing in the great secret abode, Secret sky-traveler, essence of all. Also, the Glorious Chakrasa'f!Zvara Lesser Tantra 26" frequently speaks of these as synonyms of the emptiness that is the [ultimate] nature of non-entities, the emptiness that is another thing, the ultimate other-emptiness, the basis of emptiness: Delighting in the supreme great secret And abiding always in the essence of all. .-------~~------------~
Furthermore, even the many ,synonyms 12" Th~ great absurdity ifthe triangle of of emptiness stated by vajradhara- the mode ofsubsistence, phenomenaphenomena-source, triangle, letter e, vajra source, and so forth and self-emptiness were synonyms (247.51123a.6} sport, consort's bhaga, perfection of wis- '-------,------'-------' dom, matrix-of-one-gone-to-bliss, and so forth-'-are in consideration of the ultimate other-emptiness, the basis of emptiness, and are not synonyms of self-emptiness. If they were, then even awful great ill deeds such as the five deeds of immediate retribution would be those because of being empty of their own entities. If that is accepted, it would very absurdly follow that those would be objects to be partaken by all buddhas, ma1).9ala joyousness, and so forth because the Glorious Thorough Union Tantra says that those are essenc_es of many qualities of abandonment and realization whose natures are spontaneously established: Just as this pure triangle Utilized by all buddhas Adorned in the middle with vam And clothed with the syllable e Is called "v.ajra sport" As the joyous m~9ala triangle,
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Doctrin~
So it is called "the consort's bhaga" And also called "source of attributes." and: The root of all tantras, The form of the very broad triangle Is the source common To'all sentient beings, Non-gods as well as gods and so on. and:
It itself is the perfection of wisdom, It itselfis beyond objects, Dwelling in the hearts of all living beings. and· so forth, and the Lady Sky- Traveler Vajra Tent Tantra says: Blissful, triangular; Dustless, free.of defect, Free from dust, conquering sin,, Having a nature without waves, Final bliss, knowing bliss, Supreme secrecy, happy, and so forth. Similarly, the supramundane victor, the great compassionate one, holy ~valokiteshvara [Kalki Pul}<;iarika] says: With respect to the meaning of "source of attributes" which is a synonym of the profound emptiness, the term "source of attributes" refers to the source of atuibutes from which all attributes not having the nature• [of compounded things] arise. Attributes not having the nature [of compounded things] are the 84,000 piles of That Dol-6o-6a takes the phrase "not having the nature" (rang bzhin m~d pa) as not having the nature of compounded thin~ is evident in the expression of worship at the. beginning of the Oc~an ofDefinitiv~ M~aning, where he says: , Having bowed to that which, though isolated from all phenomena, is the body of uncontaminated, innumerable attributes, Though devoid of a self of pheO:omena and of persons, is thusness, self, and pure self. Though beyond all extremes of existence and non-existence, permanence and annihilation, resides as j\)St permanent,_ stable, and everlasting, Though without the nature of all things (dngos rnams kun gyi rang bzhin m~d), is the natural clear light .•.
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attributes such as the ten powers, fearlessnesses, and so forth. That [from which] those arise is the source of attributes, the buddhaland. and, "Therefore, the source of attributes has the nature of the element of attributes, vishvamata embraced by kalachakra, at all times free from all defilements." Here also the division of the two truths must be known. This should be understood by way of quintessential instructions about being without the fault of self-contradiction: The piles of attributes such as the. ultimate ten powers and so forth are said to "arise without being arisen'' because of being indivisible from the source of attributes. Similarly, the caretaker of the secret, the holy Vajrapa.l).i, says: With respect to "dwelling in the supreme great se<;:recy" the source ·of attributes, the alternative space constituent, is the great secrecy. Dwelling in it is to dwell in the supreme great secrecy. and so forth, and his commentary on the Glorious Chakrasarrzvara also says: These indicate the source through various ·names: E, bhaga, lotus, Abode of purity and bliss, the blissful, Lion throne, unapprehendable, Thusness, and transcendence.
and similarly the Lady Sky- Traveler Vajra Tent Tantra also says: The supramundane victor said: Space-sphere, non-material; clear, Opener, intensely luminous, Variegated vajra source, foundation, Basal element of all, beautiful. .. Pleasing supreme great secrecy Essence of all-always dwelling there. These speak of the synonyms of the ultimate, the basis of emptiness, by way of maJ).y aspects such as dustless, voidness of dust, flawlessness, conquest over ill deeds, waveless, final bliss, self-cognition of final bliss, supreme secret, blissfulness, abode of bliss, p~re nature, pleasure, non-apprehension, basic element of space, non-material emptiness, thorough purity of the thr.ee existences, opening horizon, great brilliance, variegated vajra, abode of attributes, foundation, basal element of all, pleasant dhiira1fi [consort], inherent nature, and so forth. Concerning this, it is said that the inherent nature does not arise from
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causes and conditions, is unfabricated, and does not rely on anything else. The holy honorable Superior Nagarjuna's [Fundamental Treatise on the Middle, Called "Wisdom"] says:u.... It is not reasonable for the inherent nature To arise from causes and conditions. An inherent nature that arose from causes and conditions Wou14 be something produced. How could it be suitable For the inherent nature to be something produced? The inherent nature is unfabricated And does not rely on another. Similarly, the holy great master Aryadeva 13" Indicating that many other synoalso says in his Lamp Compendium for Prac- nyms statedfor the ultimate are other
tice/"'
than self-emptiness {3} (250.51124b.6) Moreover, that·ultimate truth is an un- a"Indicatingthatthesynonymsforthe ultimate stated in Aryadeva~ Lamp fabricated, stainless entity equal to Compendium for Prad:ice are other space. To illuminate this very meaning, than se!f-~mptiness (250.51124b.6)
the
Sutra_ Teaching the One Mode2(,r. says: ' - - - - - - - - - - - - - - - - ' This doctrine is revealed through language, But it does not appear here in doctrines and sounds. Through the means of entry even into the actuality of the singular mode of the noumenon The supreme, unsurpassed forbearance· is contacted.
and: The name of that having the nature of form giving rise to the natural form of supremely joyous body is called "great yajra holder." Due to definitely being rdeased from the bonds of cyclic existence, it is called "liberation." and so forth, and: The indivisible is the unproduced. The unproduced is asserted to be non-disintegrating. The non-disintegrating is clear. The clear is pure. The pure is undefiled. The undefiled is clear light. Clear light is the nature of the mind.
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and so forth, and also the Chapter Eliminating Doubts Concerning Ultimate Truth [in the same text] says:'r.7 Now, in order to clear away the mistakes of those who manifestly adhere to names, you should understand some synonyms of the ultimate. Concerning this, first: clear light, all-empty, buddhawisdom, vajra-wisdom, unsurpassed wisdom, the undefiled, nonthing, non-appearing, selflessness, beyond. self, non-sentient-being, non-living-being, non-person, non-living,- non~produced, nonceasing, without letters, without words, unapprehendable, unsurpassed, inexpressible, i~conceivable, endless, uncountable, beyond the· senses, without abode, without characteristic, uncompounded, signless, unmoving, devoid of apprehension, unknown, unanalyzable, inexhaustibfe, without words, without obstructions, the singular mode, quiescence, equal to space, naturally pure, without beginning, without middle, without end, not going, not coming, not long, not near, not the same, not different, difficult to touch, difficult to meditate, concentration itself, real, body of attributes, limit of reality, limit without cutoff, element of attributes, bodiless, dustless, without end, established, established secrecy, purity of transcendence, purity of view, purity of cause, purity of effect, purity of the three realms, purity of merit, purity of ill deeds, purity of afflictive emotions, purity of body, purity of birth, perfection of wisdom, mother of all buddhas, omniscience, knowledge of the aspects of paths, knowledge of all aspects, thusness, unmistaken thusness, equality, inexhaustible collections of merit and wisdom, descent of pristine wisdom, producing all bodhisattvas, mother of all hearers, giying birth to all solitary realizers, giving rise to all worlds, purifier of the divine eye, bestower of the divine ear, knower of others' minds, recollector of previous states, making unfathomable magical emanations, destroyer of all affiiccive emotions. and: You should understand some synonyms of this completed body of union: form of a person of great knowledge, dwelling in the modes of the two truths, having an essence of natural clear light, having an essence of method and wisdom, having an essence of the three worlds, having an essence of the three vehicles, having an essence of the three mat:t9alas, and having an essence of method, and likewise holy person, supreme person, great person, all-knowing person,
278
Mountai11 Doctrine
heroic person, stable person, disciplined person,• disciplining pers9n, supreme person, governing person, lion person, space person, having the essence of all persons, and having the essence of pure person,. and likewise having surmounted cyclic existence, gone to dry land, attained bliss, attained fearlessness, blazing due to having gone beyond, having removed the thorn, without proliferations, monastic, foe destroyer, extinguished contaminations, not anything, virtuous endeavor, brahmin, royal lineage, buddha-child, without afflictive emotions, in control, released mind, released wisdom, all-knowing, elephant, having done what was to be done, having done the deeds, left the burden, attained one's aims, eXtinguished the connection to cyclic existence, released the mind through the correct word, attained m;tstery over all :minds, supremely transcendent, abiding at the point beyond cyclic existence, body of pristine wisdom, and self-arisen pristine wisdom. Where are th:ese put forth? In unsurpassed scriptures of the final definitive, such as the Ultimate Names and so forth. Conceniing this:u.s b" Indicating that th( synonyms for the glory" that is the syllable sri; vajra-holder; supreme in taming the difficult to tame; supreme hero; victor over the three worlds; endowed with vajra power; monarch of the secret; broad white lotus eyes; broad lotus face; vajra in hand; pervasive lord; guru of transmigrating beings; teacher of transmigrating beings; .great pledge; knowing suchness; body of pristine wisdom;
ultimate stated in the Expression cif Mafijushri's Ultimate Names are oth(r than self-emptiness {13} (254.41126b.5) 1: Synonyms for the ultimate stated on th( occasion ofthe question and answ(r (254.41126b.5)
skyes bu 'dul ba. Dol-bo-ba creatively extracts epithets from Expression of Manjushn's Ultimate Names, and thus Ronald Davidson's tremendously helpful translation of th~ text (see endnote 268) should be read for the context. My translation of the epithets is based on Dol-bo-ba's Tibetan, and thus occasional differences from Davidson's translations do not represent considered critiques of his work.
b
279
Path
great crown protrusion; lord of words; self-arisen pristine wisdom; mafijushri; wisdom-being; supreme profound and vast meaning; supreme great meaning; supreme unequalled; supreme thoroughly quiescent; supreme always virtuous; great continuum; magical net; supreme holding mantra; complete buddha supreme biped; mafijushri having the body of pristine wisdom.
And: 2M
~------------------------~
the great lineage of all secret mantra; supreme secret mantra; supreme holding knowledge; the three natural lineages; mundane and supramundane lineage; great lineage illuminating the world; supreme lineage of the great seal; great lineage of the great crown protrusion.
2: Synonyms for the ultimate stated on the occasion ofperception regarding the six lineages ofmantra (255.21127a.3)
r-----------------------~
And: 270
3: Statement ofthe ultimate as enlightenment by way ofthe magical net (255.41127a.5)
the six mantra monarchs; non-dual arising; unproduced attributes; inexpressible a a i i u it e ai o au a'!l a~; body of pristine wisdom dwelling at the heart; buddha-I or self; buddha involved in the three times; the syllable 01'f'l; sharp vajra; cutting suffering; body of wise pristine wisdom; collection or bQdy of pristine wisdom; lord of speech; arapacana.
280
Mountain Doctrine
And:l71
4: Stattmmt ofthe ultimate as the va-
jradhiitu ma1Jrfala (2~5.61127b.J)
buddha arisen from a; the syllable a; holy immutable• of great meaning; great lifeb; unproduced; inexpressible; supreme cause of all expression; all words of clear light; great offering; great desire; great anger; great bewilderm~nt; great bdligerence; great passion; primordially destroying all afflictive emotions; great desirei great bliss; great joy; great happiness; great form; .great body; great color; great body size; great name; great broadness; vast great ma1,1c;lala; supreme great wisdom; supreme holding weapons; great afflictive emotion; supreme iron hook; great renown; great fame; great illumination; great clarity; great skill or great knowledge; containing great magical artifice; achieving objects of great magical artifice;
gyur med; in Sanskrit this is ak!ara, which also means "letter." Vowels give life to consonants.
Path
joyous with the joy of great magical artifice; having display of great magical artifice; great lord of giving; supreme principal; supreme holding great morality; supreme holding great patience; supreme great stability; supreme great effon; supreme oppressor of adversaries; great concentration; dwelling in great concentration and supreme meditative stabilization; holding the exalted body of great wisdom; great power; great skill in means; ocean of prayer-wishes; ocean of pristine wisdom; great love; immeasurable nature; supreme great compassion; supreme intelligence; supreme great wisdom; supreme endowment of great intelligence; supreme great method; supreme great performance; supreme great miracle; supreme power; supreme great force; supreme great speed; supreme renown as great and greater magical artifice; supreme great power suppressing adversaries; supreme destroying the mountains of cyclic existence; supreme hardness; supreme holding the great vajra; supreme great ferocity; supreme great ~ry; frightener of even the frightful; great supreme protector; great supreme knowledge; supreme great guru; supreme gr~t secret mantra; supreme stability or firmness in the great vehicle mode;
281
282
Mountain J)octrine
supreme great vehicle mode.
And: 272
5: Staument ofthe ultimate as pristine wisdom ofthe element ofattributes
great buddha; (257.31128a.6) great vairochana;· supreme great vehicle; supreme great sage; arisen from the great mode of secret mantra; nature of the great mode of secret mantra; supreme attainment of the ten perfections; supreme abiding in the ten perfections; supreme pure ten perfections; supreme mode of the ten perfections; supreme lord protector of the ten perfections; supreme dwelling on ten grounds; self of the ten pure knowledges; holder of the ten pure knowledges; meaning of the ten aims of ten aspects; self pervading sovereign sages; self pervading the ten powers; agent of all aims entirely; great controller of ten aspects; ·beginningless self; non-proliferative self; self of thusness; ·self of primordia.I purity; supreme pure speech; supreme immutable speech; supreme doing as speaking; supreme non-duality; supreme teaching non-duality; dwelling in the limit of reality; supreme proclaiming the sound of selflessness; supreme frightener of bad forders; supreme omnipresence; supreme meaningful domain or power; supreme speed like a one-gone-thus and like the mind; supreme conqueror; supreme victor over enemies; supreme thorough conqueror; supreme universal monarch;
Path
supreme great power; supreme master of hosts; supreme principal of hosts; supreme foremost of hosts; supreme lord of hosts; supreme glo'ry; supreme having power; supreme cherishing; supreme great way; supreme not relying on others; supreme master of words; supreme lord of words; supreme skill in words; supreme dominion over words; supreme endless, words; supreme true words; supreme speaking words; supreme teaching the four truths; supreme irreversibility; supreme never returning; supreme leader; supreme self-conqueror; supreme rhinoceros-like; supreme deliverer by means of various means of deliverance; great element or great existent or. great truth or great reality; sole cause or basis or source of all; supreme monastic; supreme foe destroyer; supreme extinguishing contaminations; supreme free from passion; supreme taming the senses; supreme gaining bliss; .supreme attaining fearlessness; supreme coolness; _ supreme non-befoulment or non-pollution; supreme having knowledge and legs; gone to bliss or dwelling in bliss or realizing bliss; supreme knowing the world; supreme not apprehending "I" as self; dwelling in the modes of the two· truths; primordially gone to the end of cyclic eXistence;
283
Mountain Doctrine
284
primordially having done what is to be done; primordially dwelling in a dry place; having sole pristine wisdom; supreme definite removal or definite deliverance; supreme conquest with the weapon of wisdom; supreme holy doctrine; supreme monarch of doctrine; supreme clarification or illumination; supreme illuminating the world; lord ofdoctrine; monarch of doctrine; teacher of the good path or supreme path; supreme accomplishing aims; supreme accomplishing thought; having abandoned all conceptualization; non-conceptual basic element; supreme inexhaustibility; holder the element of attributes; supreme extinguishment [of defilements] and n'ot knowing [further defilements]; naturally endowed with merit; primordial collection of merit; ·primordial self-arisen pristine wisdom; great source of pristine wisdom; supreme posseSsing pristine wisdom; supreme knowing the existent as existent and knowing the non-existent as non-existent; primordially having naturally accumulated the two ·collections; supreme permanence; supreme conquering over all; primordially endowed with yoga; supreme primordial concentration; supreme to be contemplated; ' supreme having intelligence; supreme self; supreme individual self-knowledge; supreme immovability; first of the supreme; holding the three exalted bodies; self of the five buddha bodies; self pervading all;
of
Path
285
self of the five pristine wisdoms; crown of the five buddha selves; primordially holding the passionless five eyes; progenitor of all buddhas; buddha-child; excellence or alternative or beyond or supreme; supreme wisdom; primordial deliverance frqm cyclic existence; supreme source of birth or without birth-source; arisen from natural attributes <;>r supreme source of birth of attributes; primordial dispeller of cyclic existence or ender of cyclic eJf.istence; singular self; solid and hard self; vajra self; always just produced, that is, lord never aging or going awjly; arisen from space; supreme. self-arisen; self-arisen; great fire of knowledge wisdom; great light of knowledge wisdom; making illumination of knowledge wisdom; brilliant illumination of pristine wisdom; supreme clear illumination for transmigrating beings; lamp of pristine wisdom; primordial great magnificence; natural clear light; lord of supreme mantras; monarch of knowledge; monarch of secret mantras; effecter of great aims; great crown protrusion; marvelous crown protrusion; lord of space; supreme displaying varieties; lord of all buddhas; supreme actualities; supreme animate; supreme joy; supreme having eyes; supreme progenitor of physical varieties; supreme worthy of worship and worthy of honor; 1
Mountain
286
Doctrin~
supreme great sage; holding the three natural lineages; supreme possessing secret mantra; primordial great pledge; primordially holding secret mantra; supreme principal; noumenal three jewels; holding those; supreme teaching the supreme three vehicles; supreme amoghapasha; natural victor; great holder of essential drops; supreme vajra noose; supreme vajra hook; supreme great vajra noose. And:m
6: Statement ofthe ultimate as mirrorlike wisdom (261.31130b.2}
vajra frightener; frightening even the frightful; monarch of wrath; six-headed frightener; six-eyed, that is, having all po~ers; six-armed, that is, having all limbs; having all powers; supreme skelet~n; supreme baring fangs; ferocious halahala; hundred-header or having. all heads; enemy of the lord of death; supreme monarch of obstructors; vajra power; supreme frightener; vajra arrogance; vajra essence; vajra magical emanation; vajra belly; born from vajra or vajra birth-place; vajra self; vajra essence or vaJra·maJ).4ala like space; immovable; having blissful singular locks or having singular locks;
Path
287
vajra gaping; wearing a moist elephant hide, that is, primordially destroying the lord of death; · , great ferocity; supreme frightening with great laughter; noumenal great laughter; · having the laughter of thusness; roaring vajra laughter; vajra heroic being; great heroic being; va:jra monarch; supreme great bliss; vajra ferocity or vajra fierceness; vajra great joy; vajra hu1'fl; vajra hu1'!'-maker; vajra arrow or brandishing vajra .arrow; vajra sword; cutting all bonds; holding a crossed vajra; having a vajra; singular vajra; victorious over battle or eliminating battle; awful eyes of blazing vajras; hair of blaz.ing vajra; vajra descent; great descent; having a hundred broad eyes; vajra eyes; vajra hairs or body of vajra hairs; vajra hairs; vajra nails; vajra skin; holding aloft a vajra rosary; possessing vajra glory; vajra adornments or adorned with vajra adornments; inexpressible laughter; having the six syllables or having the six immutabh:s; vajra sound; . great smooth melodiousness; great unlettered sound or great roar;
288
Mountain Doctrine
singular sound in the three worlds or the one taste of multitudes of sounds of alternative three worlds; soundless sound pervading space supreme of those having sound. And:l74
7: Statement ofthe ultimate as wisdom ofindividual analysis (262.51131a.5)
meaning of reality; basic element ·of selflessness; thusness; limit of reality; letterless basis; supreme chief' propounding emptiness; proclaiming deep and broad noumenal sounds; doctrinal conch of spontaneous nature; bell of thusness; non-abiding nirvaiJ.a; great drum of thoroughly established [sound] always pervading all; formless beautiful form; formless excellent form; variegated form arisen from the ali-good; shining forms of all glories; body of attributes holding the entirety of reflections; jmpenetrable by anything or unapprehendable by anything; renowned as great or great renown; alternative three realms; great lord of those; extremely high superior path; supreme abiding there; supreme non-decaying great youth; excellent top ~rnament of doctrine; youthful body singularity of the three worlds being the noumenal three worlds; supreme elder; supreme aged; supreme self of all creatures; holding the marks and beauties of the source of attributes; supreme of what is desired due to being pleasing or attractive; beautiful three worlds of great secrecy; supreme knowing the world; khyu mchog; also, "supreme bull,~ the head of the herd.
Path
289
supreme goodness in all ways; supreme spiritual master of all; supreme fearless spiritual master of the world; supreme guardian of the woild; supreme protector of the world; source of friendship for the world or pervading the three worlds; unsurpassed refuge; unsurpassed protection; enjoying the limits of alternative space or enjoying throughout space; ocean of omniscient pristine wisdom; splitting the eggshell of ignorance; primordially destroying and having destroyed the web of cyclic existence; primordial quiescence of and quieting afflictive emotions; primordially gone naturally beyond cyclic existence; primordially attained initiation of pristine wisdom; primordially having the crown of the five pristine wisdoms; naturally carried or adorned as an ornament of all buddhas; having naturally pacified all suffering; supreme elimination of'the threefold; supreme endlessness; supreme attainment of the triple release; intrinsically released from all obstructions; ~ways abiding in space-like equality; always passed beyond all afflictive defilements; manifestly realizing the timeless three times; supreme great dragon of all sentient beings; skull of those hav.ing the s,kull of good qualities; primordially released from all afflictive emotions or originally released from all residue; thoroughly abiding in the path of alternative space; alternat~ve wish-granting jewel or holding such; supreme preciousness pervading all; alternative broad great wish-granting tree; supreme alternative great good vase; supreme agent; effecter of all aims of sentient beings; supreme in helping and being affectionate to sentient beings; supreme knowledge of good and bad; supreme knowledge of timing; supreme knowledge of the pledges of the pervasive self; supreme possessing the pledges of the pervasive self;
290
Mountain Doctrine
the pledges of the pervasive self; supreme knowledge of the time of the pervasive self and knowledge of · the faculties of sentient beings; skilled in the triple release; endowed with and knowing all qualities of the good bhaga; supreme knowledge of all doctrines; supreme arising of the fortune of thorough quiescence; supreme fortune of all fortunes; fame of fortune or sublime fortune; supreme vast fame; existent virtue or ultimate virtue or unmade virtue; supreme great respite; supreme great festival; supreme great festive sport; site of doing sublime veneration and honor; supremely joyous or glory of intense joy; glorious self of great fame; chief of the supreme; chief bestowing the supreme; highest refuge; supreme fit to be the refuge; enemy of all the greatly terrifying; ·foremost supreme enemy of the greatly terrifying; primordially removed and the remover of the entirety of the terrifying; supreme crown protrusion; supreme tuft of hair; supreme having matted hair; supreme having a girdle of rushes or shaven head; supreme having a crown; supreme of the fifth lineage; supreme shaven head; supreme holding the great mode of conduct; supreme conduct of clean behavior; supreme final asceticism; supreme great asceticism; supreme abiding in cleanliness; supreme gautama; supreme brahmai].a; supreme brahma; supreme cognition or knowing of brahman; supreme having attained-nirvai].a as brahma;
Path
291
supreme body of release; supreme body of liberation; supreme body of complete release; supreme quiescence of complete release; primordial quiescence of proliferations; natural nirvlil).a; passed away from sorrow in utter peace; final deliverance; abode removing or ending contaminated pleasure and pain; supreme free from pa.Ssions; · supreme beyoncJ. body or extinguishment of imputation or extinguishment of appropriation; supreme unsubduable; supreme unexampled; supreme invisible not manifesting and not appearing to consciousness; partless omnipresent supreme pervading all; supreme subtle and difficult to realize; supreme seed or basis of all phenomena; ·uncontaminated basic element; supreme dustless without dirt a:nd without defilement; supreme primordial abandonment of all defects; supreme naturally without defects; supreme extremely awakened pristine wisdom; self.of awakened noumenon; supreme all-knowing all-cognizing; supreme beyond consciousness; mode of non-dual pristine wisdom; supreme non-conceptual spontaneous performance of the .exalted deeds of the buddhas of i:he three times; beginningless and endless buddha; original buddha; integrated buddha without lineage or type; sole eye of undefiled pristine wisdom; one-gone-thus having the body of pristine wisdom; lord of words; great speaker; supreme speaking· being; monarch of speakers; excellent of speakers; abode or basis of the supreme; supreme lion of speakers unharmable and unsubduable;
292
Mountain Doctrine
supreme seen everywhere or perceived everywhere; primordial' supreme joy; primordial magnificent garland; supreme beauty; naturally blazing good light; primordial curl of glory; supreme illumination'and making light; supreme great physician; principal great physician; unsurpassed expeller of pain; supreme tree containing the entirety of medicines; supreme great foe ofall diseases; supreme of the three beautiful worlds or alternative three existences; mai_l4ala of the glorious constellations; victory banner of doctrine spread throughout space; covering all with a si~gle broad supreme umbrella of doctrine; supreme mai_14ala of love and compassion; self or lord of the glorious lotus dance; jeweled umbrella of the body of attributes which is the pervasive self; the magnificence or great monarch of all buddhas; holding the entity of the self of all buddhas; supreme lord of all the precious; great yoga of all buddhas; sole teacb.ing of all buddhas; supreme precious vajra; supreme bestowal of glorious initiation; supreme self of all jewels; supreme lord of all jewels; self of all lords of the world; foremost of all vajra holders;· great compassion of all buddhas; dwelling in the exalted minds of all buddhas; great exalted body of all buddhas; great exalted speech of all buddhas; great illumination of vajra sun; stainless light of vajra moon; greatly passionate original free from passion; light blazing various colors; vajra posture of the completely buddhafied; holding the doctrine of buddha speech; glor!ous buddha born from a lotus;
Path
293
holding the treasury of omniscient pristine wisdom; monarch holding various magical displays; great holder of buddha:· knowledge; supreme sharp vajra; supreme great sword; supreme immutable purity; supreme great vehicle; supreme cutting suffering; supreme great weapon; vajra doctrine; vajra profundity; jinajigor victor of victors; vajra intelligence; supreme knowledge in accordance with the fact; primordially having completed all perfections; all noumenal grounds; endowed with their adornments; pure phenomena; selfless phenomena; pristine wisdom of reality; good moonlight of the element of attributes; great noumenal effort or great yoga; noumenal nets of magical display; supreme caretaker of all noumenal tantras; endowed with all vajra seats or postures or the finality of all vajras; holding the entirety of pristine wisdom bodies; ali-good; good noumenal intelligence; matrix of the ground of eyes everywhere; supreme holding transmigrating beings; buddha-matrix or matrix-of-one-gone-to-bliss; supreme holding various wheels of emanation; supreme nature of all noumenal actualities and holding the nature of all noumenal actualities; appearing as the various objects of the unproduced noumenon; holding the essential nature of all noumenal actualities; great wisdom understanding all phenomena in ·a mere instant; supreme clear realization of all phenomena; supreme sagacious noumenal awareness; limit of the arisen or limit of reality or l~mit of the existent or limit of truth;
294
Mountain Doctrine
holy immovable sdf; holy very clear self; holding the full buddha enlightenment; what is manifest to all buddhas; very clear light that is the flame-tongues of pristine wisdom. 8: Statement ofthe ultimate as wisdom
excellent accomplishment of wanted ofsameness (268.21134b.4) aims; purifier of all bad transmigrations or purifier of all defects; supreme protector of all sentient beings; liberator of all sentient beings; sole hero victorious in battle with afflictive emotions; conquering the arrogances of the foe that is ignorance or non-knowing; endowed with noumenal awareness; supreme holding charm; supreme having glory; supreme or hero of steady noumenon; supreme wrath holding repulsive form; arms everywhere; legs everywhere; having all arms; supreme dancer; naturally pure of particles' and sun; primordially pure of seminal juice and moon; meaning of non-dual sole import; ultimate fearlessness; having noumenal cognition and various forms; continuum of noumenal mind-or existent mind; continuum of noumenal consciousness or existent consciousness; the entirety of noumenal actualities; the entirety of noumenal joys; joy of the emptiness that ls the nature of non-entitiesb; desire that is the emptiness that is the nature of non-entities; intelligence that is the emptiness that is the nature of non-entities;
That is, menses. As mentioned earlier, Shay-rap-gyel-tsen later (330) explains that ,this is the emptiness that is the ultimate nature opposite from non-entities, that is, conventionalities (kun rdztJb 1m bzlog pa don dam pa'i ngo bo nyid). Non-entities here aie impurational natures, which include other-powered natures and rhus are all conventionalities.
b
Path
295
basis that has primordially abandoned the afflictive emotions of [cyclic] existence; great joy of the alternative three existences; white cloud of primordially pure seminal juice; auspicious noumenal autumn moonlight; beautiful noumenal sphere of the young• sun; light of nails of great desire; supreme noumenal auspicious blu,e locks of hair; holding noumenal great blue supreme hair; glorious noumenalluster of great jewels; supreme having the adornment of buddha emanations; supreme shaking all the hundreds of worldly realms; supreme endowed with the great power of the legs of magical elllanation; supreme holding the great mindfulness of just that; supreme monarch of the four mindfulnesses; monarch of all meditative stabilizations; fragrant flowers or joyous flowers of the limbs of enJightenment of the element of attributes; ocean ofnoumenal qualities of one-gone-thus; supreme fundamental knowledge of the modes of the eight limbs of the path; supreme buddha knowledge of the correct pat~; supreme strong passion (or all sentient beings; supreme passionless like space; primordially permeating the minds of all sentient beings; primordially speedy alternative mind of all sentient beings; supreme knowledge of the sense objects :of all sentient beings; supreme captivating the minds of all sentient beings; supreme knowledge of the suchness of the objects that are .the five aggregates; supreme holders of the pure five aggregates; supreme abiding in the limit of all defiriite·emergence; supreme skill in all definite emergence; supreme abiding on the path of all definite emergence; supreme teacher of all definite emergence; supreme extractor of the root of the cyclic existence of the twelve links; supreme holder of the twelve pure aspects; having the aspects of the noumenal four truths; holding realization of the eight npumenal knowledges; As Davidson says, this is the newly risen sun.
296
Mountain Doctrint
endowed with the twelve aspects of true meaning; cognition of the sixteen aspects of suchness; enlightened by way of the twenty aspects; supreme all-cognizing intensive buddha; emitter of innumerable emanation bodies of all buddhas; supreme manifest realization of all moments; supreme cognizing all objects in one mental instant; supreme accomplishing the aims of transmigrating beings through various vehicles; primordially abiding in one vehicle though teaching definite emergence by means of the three vehicles; self having primordially extinguished karmas and_ .affiictive emotions; having primordially crossed over all the connections of rivers and oceans; having primordially abandoned even the predispositions of affiictive emotions; supreme great compassion; su,preme wisdom and method; supreme meaningfulness; supreme accomplishing the aims of transmigrating beings; .basal factuality in which discriminative consciousness has primordially stopped; object of mind of all other sentient beings; supreme knowledge of the minds of all sentient beings; primordially residing in the minds of all sentient beings; operating equally with their minds; satisfying the minds of all sentient beings; great joys abiding in the minc{s of all sentient beings; primordially established in completion and without mistake; basis in which all errors are primordially abandoned; awareness of the three aims without hesitation; self of the three qualities of all meaning; differentiating all the aggregates and al.l moments included in the three time5; manifest complete buddhafication in one moment; holding the nature of all buddhas; supreme bodiless body; primordially realizing the finality of bodies or emitting millions of bodies; displaying everywhere the entirety of noumenal forms; the top precious great jewel of illumination.
Path
297 9: Statement ofthe ultimate as wisdom
great secrecy to be realized by all bud- ofachieving activities (270,6/J36a.6} dhas; unsurpassed primordial buddha enlightenment; unlettered basis that is the birthplace of secret mantra; the threefold lineage of great seq:et mantra; progenitor of all meanings ofsecret mantra; unlettered great drop; the five syllables or five immutables of great emptiness; the six syllables or six immutables with a thousand drops; unaspected endowed with all aspects; · primordially holding the four drops; partless.beyond parts; primordially holding the peak or limit of the noumenal four concentrations; knowledge of all limbs or parts of supreme concentration; supreme knowing the types of meditative stabilization,and knowing .tanteas; having a body of naturally established meditative stabilization; body of thusness which is the supreme body; monarch of all complete enjoyment bodies that is the complete enjoyment body of thusness; noumenal emanation body which is the supreme emanation body; holding the lineage of buddha emanations; emitting varieties of emanations in the ten directions; bringing about the welfare of transmigrating beings in exactitude; god of gods that is the god of natural clear light; noumenalleader of gods, the supreme leader of gods; noumenalleader of demi-gods; noumenal sovereign of gift-makers; noumenalleader of i_mmortals; self-arisen pristine wisdom which is the supreme guru of gods; root of conquest over adventitious defilements which is . the supreme means of conquest; non-dual pristine wisdom which is the lord of means of conquest or in another way noumenal brahma and so forth-the god of gods, the altern.ative brahma, vi~hl).u, the powerful one,. rahu, shakra, jupiter, gan~ha, and Ishvara-and naturally crossed beyond the forest of cyclic existence and the sole teacher of transmigrating beings and the sole guru of transmigrating beings and the sup}eme renowned in the. ten directions of the world;
298
Mountain D9ctrine
supreme great sponsor of the religion; supreme wearing the armor of love; supreme wearing the mail of compassion; bearing the sword and bow and arrow o£ wisdom; primordially overcome battle against the two obstructions; hero having primordially tamed the demonic enemy and demons;· remover of the fright of the four demons; having defeated the armies of the demon; completely buddhafied leader of the world; worthy of worship,' praiseworthy supreme place of homage; supreme worthy always worthy of being respected; supreme worthy to be venerated and honored; best guru worthy of homage; traveling with one step and pervading the three worlds; endless like spac:;e, the supreme container; supreme clean purity knowing the three topics; endowed with the supreme of all qualities such as clairvoyance, recollection, and so forth; self-arisen bodhisattva; mahasattva of thusness; great noumenal magical artifice; naturally beyond the world; limit of t.1.e perfection of wisdom; having attained the suchness of wisdom; having all s.elf-cognition and other-cognition; · supreme person benefitting all; supreme beyond all exemplification or beyond all worldly examples; supreme lord of alternative knower and known; supreme princ~pal sponsor of the religion; supreme teacher of the meaning of the four seals; supreme place of veneration of transmigrating beings; supreme of the three types of definite emergence and those progressing; ultimate meaning pure glory; the threeworlds of great good fortune.; glorious maker of all success; mafijushri supreme glory. And:m
10: Stati!mmt ofobeisance to the five
pristine wisdoms (272.41137b.4)
supreme vajra bestowing the supreme; the limit of reality; arisen from emptiness or matrix of emptiness;
Path
299
buddha enlightenment; buddha passion; buddha desire; . buddha pleasure; buddha sport; buddha smile; buddha laugh; buddha speech; buddha mind; arisen from the noumenon in which no phenomena exist; source from which all buddhas arise; arisen from noumenal space; arisen from noumenal pristine wisdom; noumenal net. of magical illusion; displaying buddha sport or performing buddha dance; abiding as the essence ofall aspects in all places, times, and occasions; self-arisen pristine wisdom body of attributes. Since in that way the Expression ofManjushri's Ultimate Names thoroughly attester indicates many synonymous names of the ultimate, this which is and validator of all tantras thoroughly expresses very many and a great many ultimate names having many synonyms, .such as basis of emptiness of all phenomena, noumenon, thusness, and so forth. -r:herefore, th?se who explain that the ..--J-J.-·1-n-'-d,-.,a-t-in-~-th_a_t-th_e_m_e_a_m-.n-~-of_t_h_os-e..., meamngs of thts tantra are produced is the same as other-emptiness (1137b.6) buddhas and true paths do not accord with'--"-'- - - - - - - - - - - - - - ' the thought of vajradhara because those [produced buddhas and true paths] are. conventional and because these are ultimate .truths of cessation and because [the title of that text] does not read Expressio?J ofManjushn's Conventional Names. Hence, the meanings of these many synony-!Us and the great many also mentioned in other such scriptures are one as just the basic element of the ultimate great other-emptiness, the final undifferentiable entity of basis and fruit, nature pervading space, endowed with en.dless uncontaminated and inseparable qualities. Consequently, on this occasion of teaching the profound finality, aside from just different nar.nes, it is not suitable to hold that the meanings differ. You should not be fooled by what is renowned to some: "The· thought of separate, separate tantras is separate, separate." .Objecti~n: If. the fi?al basis ~d fruit are r 12_:_U_rp-on-d1S-.;p-e-llt-.ng-ob-ife-c-tio_ns_to_t._ha-t,-..., undtfferennable m entity, what 1s the use of indicating that it abides in fact the path? (1138a.4)
the
300
Mountain Doctrine
Answer: This is·to be shown within making a distinction. That which is self-arisen pristine wisc!.om,' .ultimate truth, abiding pervasively in all does not differ in anyone as to its natural purity, but through the force of persons there ~e the differences of purity from adventitious defilements and of impurity due to adventitious defilements, like the fact that the· sole skywhich by its own nature does not exist as entities of clouds and is purified of entities of clouds--is not purified of clouds in some areas and is purified of clouds in other areas. Therefore, it is not contradictory that just as sky that is not purified qf clouds does not exist in any area, so sky that is purified of clouds does not exist in any area, but, due to the area, there is impure sky and there is pure sky: Similarly, while the naturally pure, sole, basic element of the ultimate abides together with defilements in some persons and abides without defilements in some, it is posited as the basis and the fruit through the force of the presence or the absence of defilements in persons, [but] the entity of the noumenon' does not differ. Hence, persons who have abandoned all adventitious defilements have no need to again practice true paths because they have completed training, and they have already attained the body of ultimate pristine wisdom. Persons other than them just need to practice true paths properly because although the final buddha integrally abides in them,· it has not been attained because of being obstructed by adventitious defilements. Moreover, this cultivation of the path is not for the sake of producing a body of attributes: because the uncompounded basic dement that has an immutable nature is not ~t to be produced by any causes and conditions and because it has abided always primordially with a spontaneous nature without needing to be produced and because if though existent, it needed to be produced, it most absurdly would need to be produced endlessly. Moreover, one should understand the extensive statement m the Ma-
haparinirva1Jil Sutra: Furthermore, child of good family, causes are twofold-creative causes and manifesting causes. A potter's wheel is called a creative cause. A manifesting cause is as follows: The thirty-seven harmonies with enlightenment and the six perfections are called manifesting causes. and so forth.
Objection: If the path does not produce the body of attributes, it is contradictory for the body of attributes to be an effect.
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Answer: It is not contradictory because the attainment of a body of attributes is a separati:ve" effect. Nevertheless,<-it is not that the two aspects of form bodies have primordially abided integrally; they must be produced by the collection of merit. Thus, the generally stated six causes and four conditions are included in the two-those that separate from defilements and those that produce entities. Also, the stated five effects are included in the two, separative effects and effects of production.' Hence, it is necessary to realize well with the correct view that in particular the effects of the path-'-the buddhas of the two truths, or existent and non-existent buddhas, or buddhas that are fulfillments of one's own welfare and of others' welfare-abide as the two, separative effects and effects of production. Hence, the correct view realizes the non-existence of some [object. of negation] in some [b~is of negation] and realizes what exists as a remainder in that [basis of negation]: because it realizes the difference between self-emptiness and otheremptiness and because it realizes the difference between (I) non-existence, nonestablishment, voidness, cessation, or mer~ devoidness and (2) that which is the basis of those and because it realizes the difference between a non-affirming negative and an affirming negative, between an exclusionary elimination and an inclusionary elimination, between natural abandonment and realization,b and because of realizing well the difference between self-entity emptiness and other-entity emptiness, or empty-emptiness and non-empty emptiness, or emptiness of non-entities and emptiness that is the [ultimate] nature of non-entities [that is, emptiness that is the ultimate nature opposite from non-entities]. Consequently, the wise--endowed with 13: Concluding summary in tht manntr great compassion and seeking liberation- ofan exhortation (275.51139b.2) should realize the ultimate other-emptiness, the basis of emptiness, and thereupon also teach it intensively to others because if it is not realized, the supreme original buddha is not realiz~d. and if that is not realized, the Expression of Manjushri's Ultimate Names is not realized, an9 if that is not
"Separative" means that the effect need only be separated from defilement; it does not need to be produced. b This last pair most likely means the difference between (1) produced abandonment and produced realization and (2) natural abandonment and natural realization.
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realized, the body of pristine wisdom of vajradhara and the mantra vehicle are not realized, whereby the rank of.a buddha bhagavan cannot be attained. The holy Avalokiteshvara [Kalki Pur:tcJarika] also speaks in consideration of these: 278 Having taken the Expression of Name.r--which makes sentient beings free from doubt-as valid, the bhagavan thoroughly taught the mantra vehicle to vajrapal}i in the Expression of Names, the definitive meaning of all modes of mantra. Hence, those who do not know the supreme original buddha do not know ~he expression of the names. Those do not know the expression of the names do not know the pristine wisdom body of vajradhara. Those who do not know the pristine wisdom body of vajradhara do pot know the 'mantra vehicle. All those do not know the mantra vehicle are of cyclic existence; they are devoid of the path of the bhagavan vajradhara. Consequently, ·excellent gurus should teach the supreme original buddha, and excellent students seeking liberation should listen. And this very protecto~: [Kalki PuiJ.cJarika] also sets forth a summary of the meanings of those many forms of names; at the end of saying: Similarly, the one-gone-thus intensively taught through 162 stanzas ·together with supplicating petitions in the Expression of Names the supremely immutable pristine wisdom of bhagavan vajradhara, the matrix of all buddhas and bodhisattvas. and so forth, he says: The ascertainment of the one-gone-thus is: Rising above all vehicles through these 162 stanzas, yogis should not cast aside this supremely immutable bliss, object of worship by the three existences, pristine wisdom of self-cognition by yogis, in summation: The all-good matrix ofbhagavan vajradhara; the supremely immutable great bliss; reaching to the ends of the spaceconstituent; illuminating everywhere; holding the profound and vast forms of having accumulated the collections of pristine wisdom; naturally clear light; without beginning and end; devoid of the. conceptualizations of ap.prehended-object and apprehending-subject and so forth of self and mine; without thorough afflictions; knowing the nature of phenomena; released from the predisposi,.. tions of cyclic existence; devoid of going and coming;
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entity without proliferations; ~upport of various meditative stabiliiations and concentrative retentions operating and increasing of their own accord; fulfilling the thoughts of all sentient beings like a good vase, a wish-granting tree, and a wish-granting jewel; not being an object of activity even of the great sages;. supremely .paCifying the great masses of sentient beings; like a magical illusion, like a dream, like a reflection, like an echo. The Mahaparinirvii'f}a Sutra similarly sets c" Indicating th~t the synonyms for the forth synonyms of the ultimate, the basis of ultimate stated in the Mahaparinirvii.l}a Siitra and so forth a.re other than selfemptiness: emptiness (277.31140b.4)
How are countless names set forth f~om one name? Parinirvat}.a is also called "nirva~a." It is also called "unproduced." It is also called "non-arising." It is also called "nonacting." It is also called "uncompounded." It is also called "going for refuge." It is also called "support and foundation." It is also called "release." It .is also called "illumination." It is also called "lamp." It is also called "gone to the limit." It is also called "fearless." It is also called "irreversible." It is also called "abode of bliss." It is also called "peace." It is al~o called "uncharacterized." It is also called "non-dual." It is also called "the sole course." It is also called "thoroughly cool." It is also called "without darkness." It is also called "unimpeded." It is also called "without disputation." It is also called "great vastness." It is also called "magnificent nectar." It is also called "auspiciousness." In this way countless names are spun from one name. and: 279 Child of lineage, the hero-proceeding meditative stabilization has five aspects of name. It is called "hero-proceeding meditative stabilization." It is also called "perfection of wisdom." It is also called "vajra-like meditative stabilization." It is also called "lion's roar proclaiming meditative stabilization." It is also called "buddha-nature." According to the occasion names are imputed. Here also a differentiation of the two truths needs to be known with respect to meditative stabilizations. The infinite meditative stabilizations, such as the ~ltimate hero-proceeding, are the matrix-of-one-gone-to-bliss itself, the buddha-nature. For that supreme siitra it5elf also extensively says;l''"
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1y1oreover, child of lineage, the "buddha-nature" is the heroproceeding meditative stabilization; since the nature is like the essence of ghee, it is the mother of all buddhas. Through the power of the hero-proceeding meditative stabilizatio~ the ones-gone-thus are permanent, blissful, self, and thoroughly pure. Even all sentient beings indeed have the hero-proceeding meditative stabilization, ~ut because they have not meditatively cultivated it, they do not perceive it, whereby they have not become unsurpassably, thoroughly, and completely enlightened. and so forth. Moreover, the One Hundred and Eight Names of the Perfi!:tion ofWisdom says:28 ' The mother of all whatsoever conquerors Of the past, present, and future Is you, 0 virtuous lady. They are your children·, 0 goddess. I will express the names of. the virtuous lady, Having a nature of no nature, Mother of the buddhas. Those ~ishing riches should listen: perfection of wisdom; omniscience; knowledge of the aspects of paths; knowledge-of-all-aspects; limit of reality; thusness;. unerring thusness; thusness of which there is no other; truth; suchness; reality; non-erroneousness; emptiness; signlessness; wishlessness; no-thingness; nature; nature of non-entities; noumenon;
Path
element of attributes; abidingness of phenomena; immutability of phenomena; flawlessl).ess of phenomena; character of phenomena; selflessness of phenomena; naturelessness; no sentient being; ,no living being; no nourishing being; no creature; no person; the expressed; the non-expressed; voidness of mind, mentality, and consciousness; without equal; , unequalled; equal; without owner; no haughtiness; without proliferation; devoid qf proliferation; devoid of all proliferations; very much beyond all proliferations; mother of all buddhas; progenitor of all bodhisattvas; containing all hearers; giving birth to all solitary realizers; containing all worlds; accumulation of inexhaustible collections of merit; descent of pristine wisdom; performing magical artifice; purifying the divine eye; thoroughly cleansing the divine ear; knowing others' minds; remembering earlier states; remembering death and birth; extinguishing all afflictive emotions; elevated; clean; accumulation;
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abiding in establishment of mindfulness; endowed with the power of thorough abandonment; endowed with the foundation of the four legs of magical emana-· tion; purifying the senses; making powerful; absence of unseemliness; beautified with the jewels of the seven limbs of enlightenment; bestowing the seven wealths; demonstrating the eight limbs of superiors' paths; demonstrating the nine serial absorptions; achieving the ten forces; causing dwelling on the ten grounds; completely fulfilling the ten powers; beautified with the openings of the totalities; achieving the ten knowledges; frightening the foes that are the ten dormancies; achieving the concentrations; completely transcending the formless realm; praised by all completely perfect buddhas; effecting all knowledges; emptiness of the internal; emptiness of the external; emptiness of emptiness; emptiness of the great; emptiness of the ultimate; emptiness of the compounded; emptiness of the uncompounded; emptiness of what has passed beyond the extremes; emptiness of the beginningless and endless; emptiness of the indestructible; emptiness of the nature; emptiness of all attributes; emptiness of specific characteristics; emptiness·of the unapprehendable; emptiness of non-things; emptiness of entities; emptiness of the nature of non-entities; non-arisen; non-produced; non-ceased;
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non-annihilated; not permanent; not sameness; not difference; not coming; not going; meditating dependent-arising; not an object of analysis; not an object of consciousness; baseless; characterless; not to be analyzed; not to be cognized; making without disintegration of beginning and end; making non-fluctuating; non-dual; not non-dual; peace; abandoned m~ntal involvement; without antidote; unpolluted; like the path of the sky; not predicable as existing or not existing; a nature of dreams; illusory-like· noumenon; like a whirling firebrand; the sole taste of all phenomena. and in consideration of the eighteen bases of emptiness,, [Bhavaviveka's]• Precious Lamp for the Middle cites a scripture of the Bhagavan, "That called the ultimate truth is the eighteen emptinesses." , Also, the Perfection of Wisdom in Few Letters sets forth synonyms of the basis of emptiness, the ultimate, the matrix-of-one-gone-to-bliss: 282 "This ultimate perfection of wisdom is the progenitor of all buddhas, the mother of bodhisattvas, immediately plundering all ill deeds, bestower of enlightenment," and so forth, as the One Hundred Fifty Modes of the Perfection of Wisdom also does: 383
Orrz mind-vajra of enlightenment. Orrz aU-good conduct. Orrz wish-granting jewel. Orrz unceasing. Orrz reversal of birth. Orrz all This may be either Bhavaviveka himself or the lesser Bhavaviveka (kgs /dan chung ba).
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consciousness. O'f'l great rtoumenon devoid of desire. O'f'l armor of effort. O'!l omnipresent. O'f'l mind of vajra hardness hu'f'l. O'!l all ones-gone-thus. o'!l pure nature. o'!l pure knowledge of the noumenon. and, "O'f'l the perfe~tion of wisdom," and "O'!l pure speech of all onesgone-thus. O'f'l mind-vajra of all ones-gone-thus," and so forth. Moreover, the Cloud ofjewels Sutra says: Due to those it has the attributes of being known by onesdf individually, stainless, unpolluted, clear, pure, auspicious, supreme, ultimate, excdlent, permanent, steady, everlasting, and nondisintegrating. Whether the ones-gone-thus appear or not, this element of attributes just is. and: Child of lineage, that is called "thusness," "limit of reality," "omniscience," "knowledge-of-all-aspects," "inconceivable sphere,"· "sphere of non-duality." and: "Bhagavan, what is this called 'reality'?" The bhagavan responded, "Child of lineage, that which is non. deceptive is reality." He was asked, "Bhagavan, what is this called 'non-deceptive'?" The bhagavan .responded, "It is thusness, unerring thusness, and thusness of which there is none other." and so forth. Similarly, the Magical Meditative Stabilization Ascertaining Peace Sutra sets forth synonyms of thusness, the basis of emptiness:lM That which is not true is not thusness. That which is not thusness is not the one-gone-thus. The one-gone-thus is true, thusness, unerring thusness, thusness of which there is none other, nonperverse, true speaking, correctly speaking, speaking knowledge, having the armor or pristine wisdom, endowed with endless pristine wisdoms, omniscient, frightening all, endowed with the ten powers, attained the four fearlessnesses and ultimate perfection, non-conceptual, non-conceptualizing, unpolluted, equal to space, unenumerated by countable phenomena, unmade, unproduced, unceasing, non-engaging, endless, supportless, unknown, not an object of consciousness, not moving anywhere, very pure, .
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unafflicted, unarisen, without practice, without abode. Also, the Mahizparinirviz'?'l S~tra translated by Hlay-da-wa indicates synonyms: That which is liberation is the one-gone-thus, devoid of the physical and all bonds, unarisen, unproduced, without birth and· death, without disease, uncompounded, unafflicted, uncontaminated, peace, bliss, unparalleled, without sorrow, without dust, devoid of dust, not spongy; having the attribute of total inaction, not harming, unpressured, not anything, fantastic, marvelous, without production, immeasurable, supreme, excellent, principal., the best, highest, unsurpassed, definite, not having the attribute of disintegration, endless, indemonstrable, profound, difficult to view, without afflictive emotions, flawless exalted body, purity, release, peace, intensive peace, transcendent, good, devoid of all defects, devoid of the three poisons, cessation, abode, refuge, defense, intrepid, destruction of the support, without pride, abandonment of everything essenceless, element, virtuous, excellent, immovable, very su'pple, reaching the limit, non-artificial bliss, abandonment of the aggregates, annihilation of the path, emptiness, extinction of attachm.ent, buddhafied, inexhaustible nirva~a. All of these are liberation, :the one-gone-thus. Since it se~ forth each together with reliable reasons as thoroug~ly beyond compounded things, for a lengthy treatment you should look at that very siitra. Also, AsaiJ.ga's Summary ofthe Great Vehick: 28s Natural purity is as follows: thusness, emptiness, limit of reality, signlessness, and the ultimate; the element of attributes also is those. Purity due to being without defilements is as follows: suchness not having any obstructions. and also the Glorious Vajra Garland Tantra: Thorough destruction of all afflictive emotions Pervading all phenomena, UndefJ.led, devoid of stain, clear, Supreme rank of self-cognition, Having the nature of original buddha, Furthering the five lineages. sab sob ma yin pa.
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and: Through specific names such as Consciousness, element of attributes, The ultimate, great bliss, Release from apprehended~object and apprehending-subject, Undefiled mind of enlightenment, Vajrasattva, great peace, Amazing non-dual reality, Bliss of the fourth conferral of initiation, Supreme state of the fourth joy, and so on The supreme state is set forth. and: Within the t:Wo syllables eva'!l, E is said to be emptiness; Likewise, va'!l is compassionate method. The drop arises from the conjunction of those two. That .is the supreme, amazing yoga. The buddhas utter the duo evam At the beginning of tantras . As the seal of the great monarch .In brief through the seal of doctrine. and:
E is the secret sphere of space Or lotus bhaga, source of at.tributes, Dwelling on the seat of the lion yoga, Revealing the supremely fantastic. The vajrasattva va'!l vajra Symbolizes lord vajrabhairava, Heruka, kalachakra, Original buddha, and so on. Eva'!l symbolizes the non-dual Seal of one-gone~thus, Expressing the suchness Of indivisible emptiness and cdmpassion. The symbol of non-dual pristine wisdom, The seal of the one-gone-thus, Is spoken at the start of all tantras, Expressing the suchness Of indivisible emptiness and compassion,
Path
Abbreviation of all tantras. Those not having these two, The two syllables of eva1'fl, Do not have suchness. Those thoroughly knowing these two Clearly recognize wrong explanations of tantras, Like artificial gold, And dwell in the deeds of mantra. Thus it is here the supreme reality. and also the Sacred Word ofManjushri: In that way has been explained the rite of meditation On the thusness of all phenomena, The sublimity of immeasurable excellence, Which when observed generates the real. The synonyms also will be thoroughly revealed: Thusness, limit of reality, Inconceivable sphere, Noumenon, flawless principle, Emptiness, signlessness, WIShlessness, Discarder of the. mechanism of cyclic existence, Unproduced, clear light, Manifest enligh~enment, Making knowledge of others' rrunds, Making divine hearing, Bestowing the eye of natural divinity, Emanator of immeasurable magical emanations, Finalization of actualities, Ultimate truth, Completion stage, Clean exalted body of thorough purity, Purity to be relied upon by all, Pure like space, Unpolluted by adventitious defilements, Primordially luminous, Indestructible by anything. Such endless forms spoken And to be spoken in siitras and tantras With respect to this actuality
311
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312
Do not express anything other Than this thusness. and: Supreme lord vajradhara, Yogi of the completion stage, Done the activities, done the functioning, Great lordship, mind undisturbed In great responsibility, knowing all, Heroic being, knowing everything, Tamer of the great elephant, Gone to the other side of cyclic existence, Great yoga of the ultimate Non-dual with conventional truth, Completion of all paths beyond finality, All-good source of qualities, All-inclusive principle, Bodies and so forth filling all realms, Thoroughly abiding with none higher, Having endless aspects of names Renowned as those and so forth, Symbolizing non-dual pristfne wisdom, To be realized by the intelligent· In all sfmas and tantras. and also [Vasubandhu's] Extemive Commentary on the Vast Mother:• "Thusness," "element of attributes," "limit of reality," "sameness," "in'conceivable element," and "immovable" are included ~s synonyms of the element of attributes, emptiness. and: The thoroughly established attributesb are supramundane, unproduced, unceasing, quiescent from the start, and naturally thoroughly passed beyond sorrow, nature of non-entities, emptiness, and so,forth. and also Asanga's Commentary on (Maitreya's) "Sublime Continuum": Stemming from the meaning of the. indivisibility in this very state The Exunsiv~ Explanation of th~ Pnfoctirm of Wzsdom Sutra in Onl! Hunar~d Thousand Stanzas, attributed to Yasubandhu in Jo-nang and to D~fllSena in Ge-luk. b chos, dharma.
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of the pure one-gone-thus, the completion of the very pure, [Maitreya states] a stanza:286 . That [matrix-of-one-gone-thus in its very pure state] itself is the body ofattributes [6f all buddhas and likewise is also] the one-gqne-thus, [And is also] the truth of superiors [and also] the ultimate nirvi!i1'_Za [due to which those are mere synonyms]; Therefore, just as the sun and its rays [are indivisible, the ultimate] qualities are indivisible. Hence there is no [fully qualified] nirvat:la aside from [perfect]· buddhahood. What do the first two lines indicate? [Maitreya says:)2"7 In brief, the uncontaminated element [of attributes, the matrix-of-one-gone-thus,] Is to be known in four synonymsBody of attributes and so forth [just enumerated]By way of four distinctions in meaning, [these being the indivisible Buddha-attributes and so forth about to be described]. In brief, the uncontaminated basic element, the matrix-of-onegone-thus, is to be known in four synonyms from the viewpoint of four meanings. What are the four? [Maitreya says:] 2"" [The naturally pure basic element is called body ofattributes from the viewpoint of being endowed with the meaning of] being indivi~ible from the buddha-attributes, [the ultimate qualities such as the powers.and so forth, And is called one-gone-thus from the viewpoint of being endowe<;i with the meaning of] having [manifestly] attained [the buddha] lineage, [the noumenon] just as [it has abided beginninglessly, .And is called the truth [of superiors from the viewpoint that this very matrix is endowed with the meaning of] being the never-false, [;Uways] non-deceptive [unchanging] noumenon [which is the object of superiors' pristine wisd.o_m, And is called nirviirza from the viewpoint that this very basic element is endowed with the meaning ofbeii'{g primordially] from the start naturally [pure and] quiescent [~fall adventitious defilements].
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and also the Glorious Guhyasamaja Tantra: Homage always with body, speech and mind To the vajra mind of the three times, all that is and has gone to the limit, Quiescent, .unobstructed, nature of pure space, Buddhafied, very buddhafied, enlightenment, rich with power, vajra endowed. Homage to that in which all forms, feelings, discriminations Compositional factors, consciousnesses, the six sense-spheres, Six faculties, earth, water, fire, wind and space Aie the vast likeness of the mind of enlightenment. Just as these and others speak of there being a great many synonyms for the ultimate, the basis of emptiness, one-gone-to-bliss, pure self, all-pervasive element of attributes, the holy superior Lokeshvara [Kalki Pu~~arika] simi~ .larly says:~9 Non-dual, unfluctuating, not partial, Desire, supreme immutable great desire, Not a thing or a non-thing, Pristine wisdom, heroic being, ail-good, U nafflicted, great ·affliction, ·Innate, glorious, holding the drop of the mind of enlightenment, Glorious kalachakravajra, Yoga having a nature of method and wisdom. and:190 In this mantra system evarrz is not alone the name; even one actuality has many names. Due to multitudinous names, just one name is not chief because all names cause undersrnnding of a single actuality. For example, from among woman, female, and maiden, woman alone is not the chief name because all of them cause understanding of an actuality endowed with breasts and hair. Similarly, from among the syllable e, hidden, lotus, source of attributes, expanse of space, abode of great bliss, lion throne, bhaga, and secret, the syllable e alone is not the chief name because all of them cause understanding of emptiness having all aspects. Similarly, from among the syllable varrz, great bliss, great desire, innate, supremely immutable, drop, suchness, pristine wisdom, and pure mind, the syllable varrz alone 'is not the chief name because even all of them cause understanding of the great seal innate joy immutable bliss. Similarly, the
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two-the syllable e and the syllable va~ause understanding of the mind of enlightenment that is undifferentiable emptiness endowed with the supreme of all aspects and boundless compassion. Through many names such as the word evarrz, vajrasattva, .mind of enlightenment, kalachakra, original buddha, ·entity'of wisdom and method, yoga, entity of knower and known, non-duality, without beginning and end, union, binding, and so forth a yogi sh<:>Uld real., ize the entity of wisdom arid method, non-dual yoga beyond partiality.
Similarly, yogis should realize by way of interpretable meaning and definitive meaning all teachings-by the one-gone-thus in various tantras-of whatsoever actualities with terms of treatises, terms of the vernacular, terms of mantra syllables, and terms of individual syllables. In these even concerning one [topic] there are various names of things and non-things; 292 hence, yogis should not make conceptions about terms with respect to teachings with various names even for one actuality; this being from resorting to reliance on the meaning upon having thoroughly analyzed by means of quintessential instructions from an excellent guru, like [analyzing] gold. and so forth, and moreover, fearing that here it would take too many words to write about this very profound final mode of subsistence, the basis of emptiness, pervasive element of attributes-as it is set forth in many and a great many very pure siitras, tantras, and treatises by way of many variants of n,ames such as gods, ma.t)-<;ialas, syllables, hand symbols, and so forth and by way of very many variants of names mentioned from the viewpoint of containing immeasurable qualities of abandonment and realization-! will not write them down. Nevertheless, since they can be realized through just the reasonings and quintessential instructions indicated above, you should, upon extensively looking into stainless definitive textual systems, understand the profound noumenon, such that the meanings of the many names are of one taste and the entities of the many aspects are of one taste. Then, you should also correctly teach it at length i:o others who are suitable vessels. Vasubandhu's :rinciples of E_xplanat!on 2' Purpose ofthe synonyms ofthe prosays that there are etght purposes tn teachtng found great emptiness (289.31 J48a.2} just one meaning with many synonyms in that way: 29~ What are the purposes here? The purposes are eightfold; statements
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of synonyms are for different trainees: for the sake of cau~ing understanding by some in this life or in some future life · for the sake of indicating the meaning .through a synonym, since for those who are distracted in this life a mere [single] statement would be looked down upon by others for the sake of causing non-forgetfulness in those whose minds are not heedful by thoroughly characterizing the meaning again and again for the sake of clearing away misconceptions of other meanings since many names occur for one meaning associating terms because in other [instances] the meaning is obscured• due to there being that [many] names for the sake of causing those who proclaim the doctrine to become skilled in means with regard to the two-putting together an explanation of the meaning and causing understanding for the sake of indicating· that oneself possesses individual correct knowledge of doctrine for the sake of generating seeds for that in others. Since ·all givers of explanations bring about understanding in students through the usage of synonyms, those who have such a nature do not incur the fault of redundancy. In that way thusness, the basis of emptiness, {c) Mode ofestablishing an ultimate that having many synonyms is the basis primor- is other than se!J~emptiness through setdially empty and void of all adventitious tingforth the pure noumenon sforms ranging through to the pure noumenon s
phenomena and is the pure basis. Hence, omniscience 110; r290. 11148b. 1) primordially pure phenomena ranging from 1 •Briefindication ofpure noumenal forms through omniscience are noumenal forms and so forth (290.11148b.l) thoroughly established forms and so forth ' - ' - - - - - - ' - - - - - - - - - - ' and also forms and so on passed beyond the three realms and the three times. This is as stated also in the Glorious Hevajra:~.y, The purity of all things Is called thusness. Through divisions of each upon differentiation
The Gangtok edition, 289.6, reads sgrub, whereas the 'Dzam chang edition, 148a.5, reads sgrib, which I am following.
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[Multiple purities] will [now] be expressed by way ·of deities.• Similarly, this which the foremost venerable holy protector MaitreyC\ says:2-x The purity of the fruit Is the very purity of forms and so forth. Hence those two are not different And not splittable, whereby they are said to be pure. !
is in the Mother of the Conquerors, "Subhiiti, that which is the pudty of form is the purity _of the fruit," and so' forth, applying such through to omniscience, and: That which is the thorough purity of form is the thorough purity of the perfection of wisdom; that which is the thorough purity of the perfection of wisdom is the thorough purity of form. Thus, in the thorough purity of form and the thorough purity of the perfection of wisdom there is no duality; they are not treatable as dual; they are not diverse, not different.
.
and so forth, applying such through to omniscience, and: .
That which is the purity and the thorough purity of self, sentient being, living being,. being, person, agent, feeler,' knower, and seer is the purity and the thorough purity of form. and so forth, applying such through to omniscience, and: That which is the purity and the thorough purity of desire, hatred, and bewilderment is the purity and. the thorough· purity of form through to omniscience. extensively applying such individually, and: Because of the purity of ignorance compositional action is pure; be.cause of the purity of compositional action ignorance is pure. Thus... · individually and extensively applying the purity of the latter because of purity of the former and the purity of the former because of purity of the latter, and similarly: Because of the purity of the perfection. of wisdom form is pure; because of the purity of form exalted-knowledge-of-all-aspects is pure. Thus ...
This is also cited on 355.
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applying this through to feeling due to the condition of contact upon the aggregation of mind [that is, upon the aggregation of sense power, object, and consciousness], and similarly: Because of the purity of the perfection of concentration through to the purity of omniscience, there is the purity of form through to feeling due to the condition of contact" upon the ?-ggregation of [a mental sense power, a phenomenon, and) a mind. Because of the purity of feeling due to the condition of contact upon the aggregation of [a: mental sense power, a phenomenon, and] a mind exaltedknowledge-of-all-aspects is pure. Thus ... applying this extensively, and similarly:
'
Because of the purity of exalted-knowledge-of-all-aspects form is pure; because of the purity of form the perfection of wisdom is pure. Thus ... applying this extensively through to feeling due to the condition of contact upon the aggregation of {a mental sense power, a phenomenon, and] a mind and applying t}lis extensiv~ly through to the perfection of giving, and moreover: Because of the purity of compounded phenomena uncompounded phenomena are pure. Thus, in the thorough purity of compounded phenomena and the thorough purity of uncompounded phenomena there is no duality; they are not treatable as dual; they are not diverse, not different. and similarly, "Because of the purity of the ·past the future and the present are ·pure. Thus ... ," and, "Because of the purity of the future the past and the present are pure," and so forth, and, "Because of the purity of the present the past and the future are pure. Thus ... ," and similarly, "Because of the purity of retention mantras purity is profound," applying such through to omniscience, and, "B~cause of the ·purity of the perfection of wisdom purity illuminates," applying such from the perfection of concentration through to omniscience, and, "Because form 'is without transference and bridging the gap, it is pure," applying such through to omniscience, and, "BeqlUse form is naturally clear light, purity is without thorough affiictions," applying such through to omniscience, and, "Form, being without objects of attainment and objects to the manifestly realized, is pure," applying such through to omniscience, and, "Fo.rm, ·not· being manifestly
See Hopkins, Meditation on Emptiness, 203.
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established, is pure," applying such through to omniscience, whereupon it says at great length, "Also, [Buddha] pronounced, "Subhiiti, because of being very pure, due to which it.is selfless, the formless is .very pure," and so forth. Concerning that, purification is of two types-natural primordial purity and purity of adventitious defilements. Moreover, with respect to natural primordial purity, those of which [the bases of emptiness] are empty are imputational natures and other-powered natures-conventional forms and so forth-because those phenomena do not at all exist and are not established in the mode of dispositional abiding, like the child of a barren woman. The bases that are pure of those--ultimate noumenal forms and so forth--do not ever not exist because, whether conventional ones-gone-thus appear in the world or not and wheJ:her transmigrating beings realize [ultimate noumenal forms and so forth] or not, they always abide as pure forms and so forth and they abide as divine collections of ultimate pristine wisdom. ~oncerning that, the pure basis, the 2' Extensive explanation associating pure pure aggregate of forms, or the aggregate of noumenalforms and so forth with manpure forms, is the ultimate deity of pristine tra {18} (293.11150a.6) wisdom vairochana-the mirror-wisdom. a' How pure noumenal aggregates perLikewise, the aggregates of pure feelings, manently abide as the five conquerors discriminations, compositions factors, and and the five pristine wisdoms consciousnesses are ratnasambhava, amita.-.__(2_9._~_·1_11_5_0_a_.6J_ _ _-'---'-----' bha, amoghasiddhi, and ~hobhya-the wisdoms of equality, individual analysis, accomplishing activities, and ele.ment of attributes of very pure attributes. Moreover, those have the same connotation as the statement: The form aggregate is vajri. Feelings are called the white goddess. Discriminations are the water yogini. Compositional factors are vajra lady sky-traveler. Selflessness yogini dwells In the manner of the aggregate of consciousness. That speaks of the five pure aggregates. Similarly, pure eye, ear, nose, tongue, b' How pure noumenai sense powers body, and mental [sense powers] are the abide as ultimate conqueror children ultimate deities of pristine wisdom, ~hiti- (293.51150b.5} garbha, vajrapaJ:ti, akashagarbha, lokeshvara, .___ _ _ _ _ _ _ _ _ _ __,; nivarax:tavi~hkambhin, and samantabhadra-confusion vajri, hatred vajri, miserlines~ vajri, desire vajri, jealousy vajri, and selflessness yogini.
320
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Similarly, the £Onstituents of pure c' How the pure noummal six objects forms, sounds, odors, tastes, touchables, and abide as the ultimate fomale bodhisattvas [other] phenomena are form constituent (293.6/150b.6) · vajri, sound constituent vajri, odor constituent vajri, taste constit'!lent-vajri;.touchable constituent vajri, and phenomena constituent vajri-the six, vajra form and so forth. Moreover, those have the same connotation as the statement: Forms are always described as pandaravasini. Sounds are renowned as chaur'i. Odors as ·vetali. Tastes are renowned as ghas rna ri. Tangible objects are described as achari. The element of attributes as khechari. Similarly, the primordially pure six con- d' How the pure noummal thirty-six sciousnesses-eye consciousness and so aggregatts abide as ultimatt conquerors forth-are ~hitigarbha a~hobhya, vajra- '---(2_9_4._II_I5_I_a_.2_~_ _ _ _ _ ____, pa~i ~hobhya, akashagarbha ak~hobhya, lokeshvara ~hobhya, nivara~a vi~hkambhin a~hobhya, and samantabhadra a~hobhya, which are the alternative consciousnesses, divided by way of the six vajra sense powers, the six vajra consciousnesses. Similarly, the six pure contacts-contact upon the aggregation of the eye {sense power, a visible form, and an eye consciousness] and so forth--,-are included in the ultimate aggregate of compo$itional factors, just as the six conventional contacts are included in the conventional aggregate of compositional factors. The primordially pure six feelings-feeling that has the condition of contact upon the aggregation of the eye [sense power a visible form, and an eye consciousness] and so forth-are ~hitigarbha ratnasambhava, vajrapal}i ratnasamblJ.ava, akashagarbha ratnasambhava, lokeshvara ratnasambhava, nivaral}avi~hkambhin ratnasambhava, and samaritabhadra ratnasambhava, which are the alternative feelings, the six vajra feelings. Similarly, the holy bhagavan Lokcihvara [Kalki Pul}c:larika] speaks of thirty-six ultimate noumenal aggregates that are other than external and internal conventional phenomena: 296 By way of the division of the six aggregates and the six sense powers, the aggregates are thirty-six, as follows: 297 the six consciousnesses (ear conscio.usness and so forth), likewise the six compositional factors, the six feelings, the six discriminations, the six form aggregates,lll• and six pristine wisdom aggregates/99 these being manifestations.of the aggregates.
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321
Hence,, ultimate nounienal pure discriminations of the eye, ear,. nose, tongue, body, and mind are ·~hitigarbha amitabha, vajrapat].i amitabha, akashagarbha. amitabha, lokeshvara amitabha, nivaraJ].avi~hkambhin amitabha, and samantabhadra amitabha, which are the alternative discrimi.: nations, the six vajra discriminations. Similarly, ultimate noumenal. pure compositional factors of the eye, ear, nose, tongue, body, and mind are ~hitigarbha amoghasiddhi, vajrapat].i amoghasiddhi, akashagarbha amoghasiddhi, lokeshvara amoghasiddhi, nivarat].avi~hkambhin amoghasiddhi, and samantabhadra amoghasiddhi, which are alternative compositional factors, the six vajra compositional factors. Similarly, naturally 'pure forms of the eye, ear, nose, tongue, body, and mind are ~hitigarbha vairochana, vajrapiit].i vairochana, akashagarbha vairochana, lokeshvara vairochana, nivaraJ].avishkambhin vairochana, and samantabhadra vairochana, which are alternati;e form aggregates, the six vajra form aggregates. Similarly1 the primordially pure six pristine wisdoms of the eye, ear, nose, tongue, body, and mind are ~hitigarbha vajrasattva, vajrapal_li vajrasattva, a.ka:shagarbha vajrasattva, lokeshvara vajrasattva, nivaral_lavi~hkambhin vajrasattva, and samantab,hadra vajrasattva, which are alternative pristine wisdom aggregates, the six vajra pristine wisdom aggregates. Primordially pure six discriminations, six compositional factors, six forms, and six pristine wisdoms are mentioned in various scriptures in this fashion. At this point I have finished the diversion [on the thirty-six aggregates.] Now let us reconnect to the bases (Of e' How the pure noumenal six constituexposition• that were being· explained earlier ents abide as the six ultimate female [before the diversion on the thirty-six aggre- ones-gone-thus (295.6/152a.3) gates]. That which is the naturally pure earth,constituent is buddhalochana; similarly, the constituents of water, fire, wind, space, and consciousness are mamiki, pandaravasini, tara, vajradhatvishvari, and vishvamata. The first four have the same connotation as the statement in the Hevajra Tantra: 300 Earth is described. as pukkasi. The water constituent is called shavari. Fire is known as chat].c;iali. Wind is renowned as c;lombi. The noumenal thoroughly established aggregates, constituents, and so forth that are bases empty of imputational and other-powered aggregates,
'dres rkang, which often is written as 'gre/ rkang. the reference being to the topics in the ·Perfection of Wisdom Siitras that serve as legs, or bases, of exposition. .
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constituents, and so forth are primordially pure and thoroughly pure aggregates, constituents, and so forth. Similarly, the twelve-ultimate nou- f' How the pure noumenal twelve links menal ignorance and so forth," the bases abide as the ultimate twelve grounds, empty of conventional ignorance and so twelve true meanings, and so forth forth included in imputational natures and (296.2/I52a.7) . other-powered natures-are twelve aspects L - - - - - - - - - - - - - - ' of true meaning: the twelve ultimate grounds the twelve-abode and so forth the entities of the four exalted bodies the qualities of the four vajras the twelve faces and so forth. Furthermore, Kalki Pu!].~arika's Stainless Light says that the entities of the twelve aspects of true meaning abide without difference in buddhas and sentient beings, but due to having separated or not having separated f:rom adventitious defilements upon having stopped or not having stopped the winds of the twelve time-cycles, there is the difference that [buddhas] have attained these and [sentient beings] have not attained these::101 The twelve truths are: ignorance; compositional '·activity, consciousness, name and form, six sense-spheres, contact, feeling, attachment, grasping, existence, birth, and aging and death. The twelve tri.ti:hs of those borri from wombs are obscured; the twelve truths of buddha$ are. unobscured. The twelve truths of those born from wombs are together with obstructions. Those of buddhas are devoid of obstructions. Because their life-wind moves due to divisions of the life[-wind] in twelve cycles, the twelve truths of those born from wombs are together with obstructions. Because of having stopped the twdve links, those of buddhas are devoid of obstructions. This, moreover, is the meaning of the Expression of Manjushrz's Ultimate Names: 302 Havir.g removed the twe~ve links, the root of cyclic existence, He holds the twelve aspects of purity. and, "Endowed with the twelve aspects of true meaning."
The twelve links of dependent-arising.
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Also, Kalki PuJ?.9arika's Stainless Light speaks of ignorance and so forth that are the twelve aspects of true meaning, qualities of the four vajras, which are the birthplaces of ultimate,mantras; these are to be understood as pure ignorance and so forth. Because conventional ignorance and so forth are adventitious defilements, they are not pure. The Glorious Binding of the Six Wheels• also speaks of these at length: Through ceasing the twelve links The time-cycles do not flow, Whereby these are renowned as the twelve grounds, The ultimates-pi~ha and so forth. Also, the Glorious Hevajra says: 30~ [The meeting places are] the pi~has, the upapi~has, The ~hetras, the upa~hetras, The. chandohas, the upachandohas, The melapaka, the upamelapakas, The pilava~, the upapilavas, The shmashanas, and the upashmashanas. [These are the twelve grounds.]' Concerning this, reversal of shmashiina and pilava has the meaning of indicating reliance on an excellent lama possessing the quintessential instructions of the root tantra. Moreover, the Tantra ·ofthe Supreme Original Buddha says: Through ceasing the twelve links The doors are twelve. -Likewise th~ough the twelve grounds The pediments. are beautified. and so forth. Therefore, you should understand the distinction of the two truths also with regard to the tWelve links and thereupon know th:j.t the non-existence of that in whatsoever, the purity of that, and the basis of purity are the meaning of the twelve links. Similarly, if you know the divisions of g' How the pure noumenal perfections the three natures and the two truths with abitk as the ultimate shaktis, knowledge regard to the perfections of giving and so women, sky-travelers, and ftmale seals forth, you will not be obscured with respect [that is, consorts] (298.11153b.3) to the subduer's word. Concerning this, the '--------....,.------.....J perfections included among pther-powered natures and true paths that are
'khor lo drug gi sdom pa.
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bases empty of imputational natures are conventional compounded phenomena and, therefore, are not established in the dispositional mode of subsistence. The perfections of giving and so forth that are bases primordially pure of those [imputational natures and conventional compounded phenomena] and are included in the noumenal thoroughly established nature are said to be just deities of ultimate pristine wisdom such as the ten shaktis, the ten lady sky-travelers, and so forth. And moreover, those are said·tci be the final ten seals [that is, consorts]-six, three, and one. Therefore, you should know that the meaning of pure and thoroughly pure noumenal perfections of giving and so forth is that they are naturally and spontaneously estaqlished deities. Similarly, the stated eighteen and h 'How all th~ pure noumenal emptitwenty emptinesses are included in sixteen.' nesses abide as ultimate deities, ultimate [The Differentiation of the Middle and the compassion, and ultimate great blissExtremes by] the holy conqueror Maitreya emptiness {5} (298.51Ic?4a.J) 1"Delineating well all emptinesses as the says:31>1 two, self-emptiness and other-emptiness
The emptiriesses of enjoyer, enjoyed, (298.511 54a.l) Body of those, and basis of the abode. By what those are seen, how those are seen, And those for the sake of which [those are seen] are also empty. Bodhisattva practice For the sake of the two virtues, For the sake of always helping sentient beings, For the sake of not forsaking cyclic existence, For the sake of never exhausting virtue, For' the sake of also purifying the lineage, For the sake of attaining a [buddha's] marks and beauties, And for the sake of purifying buddha-attributes.
1. The emptiness of the enjoyer is of the internal sense-spheres, which are the enjoyers [or partakers] of objects. '2. The emptiness of the enjoyed is of the external sense-spheres, which are the objects enjoyed. 3. The emptiness of the external and the internal is of their body, the abode of those two-the enjoyerand the enjoyed. 4. The emptiness of the great is of the basis of the abode, the vast world of the environment. 5. By what are the internal sense-spheres and so forth seen as empty in those ways? A knower of emptiness sees [them as empty]. The emptiness of that is the emptiness of emptiness. Hence, this indiCates that a
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consciousness realizing emptiness is emptiness. Expositions in some other way are not the thought of the conquerors. 6. Similarly, how are they seen? They are seen in the aspect of the ultimate. The emptiness of that is the emptiness of the ultimate. This also indicates that a consciousness seeing the aspect of the ultimate is emptiness; it does not indicate that the ultimate is self-empty. 7-8. Those for the sake of which bodhisattvas practice also are emptiness; these are of eight aspects. ~odhisattvas' practice for the sake of attaining compounded and uncompounded virtues are the emptiness of the compounded and the emptiness of the uncompounded. 9. Bodhisattvas' practice for the sake of always helping sentient beings is the emptiness of what is beyond limits. 10. Bodhisattvas' practice for the .sake of not forsaking cyclic existence is the emptiness of what has no beginning and no end. 11. Bodhisattvas' practice for the sake of never exhausting virtue is the emptiness'of the non-forsaken. 12. Bodhisattvas' practice for the sake of also purifying the natural lineage is the emptiness of the nature. 13. Bodhisattvas' practice 'for the sake of attaining a buddha's marks ·and beauties is the emptiness of own-characteristics. The description of this with respect to compounded [buddha] characteristics does not accord with the conqueror's thought because it is set forth in agreement with this in the Glorious Thorough Union Tantra.' 14. Bodhisattvas' practice for the sake of attaining a buddha's attributes is the emptiness of all attributes. In that way, the first four stem from the things that are objects known. By what those are seen and how those are seen stem from the subject seeing the aspect of emptiness and of the ultimate; these are the fifth and sixth [emptinesses]. Those·that stem from that for the sake of which bodhisattvas practice are the seventh through the fourteenth. Having in that way presented respectively the fourteen emptinesses, [Maitreya' s Differentiation of the Middle and the Extremes] says how those have the meaning or character of emptiness:'u'~
Here the non-actuality of the entities Of persons and of phenomena is [one] emptiness. The [ultimately] existent entity of those non-actual entities Is an emptiness other than that. yang dag par sbyor ba 'i rgyud.
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15. Concerning that, because all things included among persons and phenomena do not at all exist and are not established in the mode of subsistence, they are empty of their own entities; they do not appear to a consciousness of conventional emptiness and the conventional mode of subsistence. The basis of the emptiness of those phenomena-the noumenal entity abiding forever-is not empty of itself, but is empty of all adventitious phenomena, due to which it appears to a consciousness of the ultimate, the basis of emptiness, and the mode of subsistence. Thus, the fifteenth emptiness, the emptiness of non-entities; is the meaning of the frequent statement,' "The non-existence of something in something is the emptiness of that." This which is the self-entity emptiness [or emptiness of its own entity]b is the conventional selfemptiness. 16. The sixteenth, the emptiness that is the [ultimate] nature of nonentities [tha~ is, the emptiness that is the ultimate nature opposite from non-entities] is the meaning of the frequent statement,< "That which is the remainder in [place of] that always exists here." This which is the other-entity emptiness [or emp~lness of other entities]d is the ultimate other-emptiness. These meanings are also stated in the monarch of tantras, the Supplement to the Thorough Union Tantra/ 06 and Vasubandhu's Commentary on (M.aitreya s) "Differentiation ofthe Middle and the Extremes" says:m Concerning this, the emptineSs of the enjoyer stems from the emptines~ of the internal sense-spheres. The emptiness of the enjoyed stems from the external sense-spheres. Their body is the abode, the container, of the two-the enjoyer and the enjoyed; its emptiness is called "the emptiness of the internal and the external." The basis of the abode is the world of the environment; since it is vast, its emptiness is called "the emptiness of the great." By what are the internal sense-spheres and sq forth seen as empty? A knower of emptiness sees them; it is called the emptiness of emptiness. The emptiness of how 'they are seen in the aspect of the ultimate is the emptiness of the ultimate. Those 'for the sake of which Bodhisattvas practice are also emptiness. For the sake of what' do they practice? [Maitreya] says, "For the sake of the two virtues," the two virtues being the
b
d
See, for instance, 217. rang gi dngo! po stong pa nyid. This continues from the quote in the exposition of the fifteenth emptiness. gzhan gyi dngos po stong pa nyid.
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compounded and the uncompounded. "For the sake of always helping sentient beings" [means] for the everlasting benefit of sentient beings. "For the sake of not forsaking cyclic existence" [means that] if the. beginninglessness and endlessness of cyclic existence is not seen as empty, one will be discouraged and forsake cyclic existence. "For the sake of never exhausting virtue" [means that] even if one passes beyond sorrow with no remainder of aggregates, there is no giving up and no neglecting [virtue]. With respect to. "For the sake of also purifying the lineage," lineage is nature because of being intrinsic. "For the sake of attaining .a [buddha's] marks and beauties" [means] for the sake of attaining the marks of a great being as well as the beauties. "For the sake of purifying buddhaattributes bodhisattvas practice" [refers to] the powers, fearlessnesses, unshared [attributes], and so forth. In that way, indeed, the presentation o{ the fourteen emptinesses should be known. Concerning those, what are the emptinesses? Here the non-actuality of the entities Of persons and of phenomena is [one] emptiness. The [ultimately] existent entity of those non-actual entities Is an emptiness other than that. The non-actuality of persons and phenomena is [one] emptiness. The existent actuality of that non-actuality is [another] emptiness. In the aforementioned statement of the emptiness of the enjoyer and so forth, in order to indicate the character of emptiness, two aspects of emptiness are finally posited, consisting of the emptiness of non-actualities and the emptiness that is the [ultimate] entity of non-actualities, which are respectively for the sake of clearing away superimpositions as persons and phenomena and for the sake of clearing away deprecations of their emptiness. In this way the divisions of emptiness are to be understood. Right after that, the establishment of the divisions of emptiness, which is set forth in the Glorious Thorot:tgh Union Tantra, also is stated by the conqueror Maitreya in his root text and by the holy great scholar, the master Vasubandhu, in his Commentary on (Maitreya's) "Differentiation ofthe Mid-
dle and the Extremes·:''"" To state this exactly as it is is as follows. How is practice to be understood?
328
Mountain
Doctrin~
If it were not afflicted, All embodied beings would be released. If it did not become purified, Striving would be fruitless. If,' absent the production of antidotes, the emptiness of phenomena were not thoroughly afflicted with adventitious afflictive emotions, then since afflictive emotions would not exist, all sentient beings would be released wit~out striving. If though antidotes are produced, it did not become purified, effort for the sake of liberation would be fruitless. Thus: Not afflicted and not not afflicted, It is not pure and not impure. How it is not afflicted and not impure? Because the mind is naturally clear light. How is it not not afflicted and also not pure? Because of adventitious afflictive emotions. In this way the teaching of the divisions of emptiness is proven. Since the glorious great vajradhara set this forth well in profound highest yoga tantras, which are the finality of the great middle, do not follow after the bad widespread mistake that the Differentiation of the Middle and the Extremes is mind-only. Tpis is intensively taught in a great many central texts of the great middle such as the Superior Angulimala, the Mahiiparinirvar;.a Sutra, Maitreya's Sublime Continuum of the Great Vehicle and Asailga's . commentary, {Yasubandhu's•] Great Commentary on the Mother, and so forth. Moreover, Maitreya's Differentiation ofthe Middle and the Extremes speaks of the character of emptiness, which.is equivalent to thusness and so forth::l
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stainless scriptures. Mere self-emptiness does not fulfill its role. Why? It is because that which is the ultimate emptiness nof only clears away the extreme of existence but also clears away the extreme of non-existence---" not existent and not non-existent"-but self-emptiness does not clear away the extreme of non-existence. Concerning this, whereaS conventional phenomena do not at all exist in the mode of subsistence, the extreme of existence is the superimposition that they do. Whereas the partless, omnipresent pristine wisdom of the element of attributes alW-tys abides pervading all, the extreme of non-existence is the deprecation that it does not exist and is not established and is empty of its own entity. That which is the middle devoid of those extremes is the basis devoid of all extremes such as existence and non-existence, superimposition, and deprecation, permanence and annihilation, and so forth, due to which it is the final great middle. It is nonmaterial e~ptiness, emptiness far from an annihilatory emptiness, great emptiness that is the ultimate pristine wisdom of superiors, five immutable great emptinesses, six immutable empty drops, a which is the supreme of all letters, buddha earlier than all buddhas, primordially released one-gonethus, causeless original buddha, aspectlessness endowed with all aspectsinsuperable and not fit to be abandoned. Not to be deprecated, it is the inconceivable element of attributes beyond phenomena of consciousness and not in the sphere of argument; it is to be realized in individual selfcognition by yogis. Consequently, those who come to the conclusion that: the "middle" is .solely designated to the mere voidness of all extremes "even the middle is empty of the middle" "even the ultimate is empty of the ultimate" and so forth do not accord with the thought of the conqueror because, for the character of the emptiness that is the final mode of subsistence, the mere emptiness of non-entities is not sufficient. Rather, the emptiness that is the [ultimate] nature of non-entities [that is, emptiness that is the ultimate nature opposite from non-entities] is required.. Moreover, Vasubandhu's Commentary on (Maitreya s} "Differentiation ofthe Middle and the Extremes" says:310 In that way, the emptiness that is the [ultimate] nature of nonentities is indicated to be the character of emptiness. That' which is the emptiness that is the [ultimate) nature of non-entities is "Not existent and also not non-existent." How is it non-existent? It is as follows: The non-existence of the entities of duality. How is it also not non-existent? It is as follows: The nature of the non-existent entities of duality is the character of emptiness.
Mountain
330
Doctrin~
Also, [Vasubandhu's] Commentary on the "Extensive Mother," the. "Twentyfive Thousand Stanza Perfection of Wisdom Sutra," and "Eighteen Thousand Stanza Perfection of Wisdom Sutra "says; With respect to the "nature of non-entities," the imputational phenomena of forms and so forth are "non-entities." The nature opposite from those is called "the natilre of non-entities." After i:hat, it teaches that the perfection of wisdom is the ·nature of non-entities and [teaches] skill in method. Having called the ultimate nature--that is empty of adventitious imputational conventionalities and is opposite from conventionalities-the nature of non-entities, it says that this is also the perfection of wisdom of the undifferentiable entity of basis and fruit. From this also, it is established that the profound emptiness that is a synonym of the ultimate noumenon is other-emptiness. Similarly, the honorable Superior Nagarjuna in his middle way Stages of Meditation·'" says: Emptiness of the unproduced is one. One is emptiness of the produced. Emptiness ofthe unproduced is supreme. Emptiness of the produced disintegrates. In the manner of: Production and disintegration are emptiness. Emptiness is production and disintegration. They are not other than it. It also is not other thari them. here emptiness of production and disintegration are self-emptinessemptiness of non-entities. Other-emptiness, emptiness that is the [ultimate] nature of non-entities [that is, emptiness thin is the ultimate nature opposite from non-entities], is emptiness of the unproduced; it. is supreme, ultimate, and other than the former. This is ·equivalent to the statement [in Maitreya's Differentiation ofth7 Middle and the Extremes] quoted above (325): Here the non-actuality of the entities Of persons and of phenomena is [one] emptiness. The [ultimately] existent entity of those non-existent entities Is an emptiness other than that. Thus, adding to the sixteen [emptines"ses] the emptiness of the unapprehendable and the emptiness of nature, there are eighteen. By adding the
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emptiness of its own entity and the emptiness of other entities, there are twenty. The latter two indicate self-emptiness and other-emptiness .. The emptiness of nature also indicates tl?.e nature that is the basis of emptiness of phenomena-the nature of the noumenal ultimate pristine wisdom of individual self-cognition. Consequently, the delineations of suchness in the pure central texts teaching the profound mode of subsistence, the statements of "not existing, not not existing" or "passed beyond existence and non-existence" or "devoid of the extremes of existence and non-existence" and so forth mean that selfempty phenomena are not existent, and the ultimate noumenon-the basis of emptiness-is not non-existent. This is how you should understand the meaning of the statements of not existing, not not existing, and so forth. I( they are seen this way, you perceive the meaning of great import.• In commentary on Maitreya's stating the character of suchness, "Not existent, not non-existent, not like ·those, and not other" and so forth, [Vasubandhu's] co~mentary states the meaning without flaws of internal contradiction:
It is not existent by way of the character of the imputational and of the other-powered. It is- not non-existent by way of the character of the thoroughly established.... Since it does not naturally possess thorough afflictions, it does not become pure. Since it separates from adventitious defilements, it also is not not purified. Similarly, the honorable superior Nagarjuna's middle way Stages of Meditation also says: Through pure wisdom in that way This ultimate self-entity Is even very established. Hence, other imputational things do not exist. This means that since the ultimate's own entity is even very established, it. is not non-existent, and imputational ·things, which are other than that, do not arise or do not exist. Hence, one needs thoroughly pure wisdom knowing in this way the meaning of not not existing and not existing. This is also equivalent to the statement in the Glorious Vajra Garland Tantra: Mantrikas endowed with the yoga Of thusness intensively perceive.
dgongspa.
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The meaning is that a rational consciousness• of meditative equipoise [realizing thusness] intensively perceives. Therefore, these texts also teach that the ultimate is not self-emptiness. Concerning this, the ultimate's own entity· is the self-arisen pristine wisdom of one-gone-to-bliss because the holy superior Vajragarbha says at length: The entity is the pristine wisdom of one-gone-thus, knowing itself; it is apprehended by that entity and is devoid of the manifestations of the eighteen constituents of apprehended-object and apprehending-subject .... In this way a yogi should meditate on the precious suchness devoid of the eighteen constituents. Thus, the ultimate truth-knowing itself by itself, devoid of the extremes of existence and non-existence--has a nature that is beyond the phenomena of dependent-arising, does not deteriorate from its own entity, and is not empty of its own entity. )fianagarbha's Path of Yogic Meditation says;112 "That which is not dependently produced and does not·deteriorai:e from its own entity is called 'the ultimate nature."' Also, the Generation of Great Intense Faith Sutrti'' says: That which is not cpnditioned by another, peaceful, Not proliferated by proliferations, 'Non-conceptual, non-various Is the character of thusness. and Nagarjuna's Fundamental Treatise on the Middle, Called Wisdom says:3' 4 That which is not known from others, peaceful, Not proliferated by proliferatioQ.s, Non-conceptual, non-differentiated Is the character of suchness. These indicate the thusness having the one taste of non-conceptual pristine wisdom-primordially naturally peaceful, without proliferations-the suchness beyond dependently arisen phenomena. Consequently, the proposition that all twenty emptinesses are selfemptinesses is not the meaning of the great thought of the conquerors because: the ultimate truth the natural lineage all attributes that are qualities of the body of attributes riu pa'i shes pa.
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the emptiness of nature the emptiness of the nature of non-entities and the emptiness of other entities are emptinesses but are not self-emptinesses. About this, because the enjoyer, enjoyed, and.so forth are empty of their own respeqive entities, they are that which is non-existent there; they are not establishect\as anything and do not exist even a little. The element of attributes-the basis e~pty of those phenomena-is what remains; it really exists. Thinking of these; the proponent of the middle, the holy honorable superior Asanga in his Grounds ofBodhisattvas extensively says:311 How is one misoriented with regard to emptiness? Whatever monastic practitioners of virtue or brahmins do not assert the emptiness of whatsoever and also do not assert what is empty of whatsoever are misoriented with regard to emptiness. Why? Because it is correct that the emptiness of whatsoever is an emptiness of the nonexistent and what is empty is an emptiness that is existent. ~fall did not exist, what would be empty of what in what? That would not be fit to be the emptiness of that. Consequently such [persons] are misoriented with regard to emptiness. What is proper orientation with regard to emptiness? Those who correctly perceive that the non-existence of something in whatsoever is empty of that and know reality just as it is-that is, that the remainder really existsare non-erroneously oriented to emptiness exactly as it is. and so forth. Hence, you definitely should look at this extensive statement in the Grounds ofBodhis'attvas. Moreover, in the Pile ofjewels Sutra [the Questions ofKashyapa] says: Kashyapa, even a huge mountain• of viewing [the substantial existence) of persons is preferable; the viewing of emptiness by one with the pride of conceit' is not. Why? Kashyapa, since that which brings about emergence from all views is emptiness, Kashyapa, those who solely view emptiness are irredeemable. This is what I say. and so forth, and at the end of that it also says: If, for example, in order to remove an illness A doctor gives a person a purgative
b
ri rab, meru. mngon pa 'i nga rgyal can.
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But the illness is not affected and purged, Consequently the illness will not be cured. '
Similarly, if the sup rem~ way to emerge from dwelling In the darkness of views is emptiness, Those who view only emptiness are irredeemable. This is what the' conqueror says. and the holy honorable superior Nagarjuna also says that deciding that all are just self-empty has great fault: 3 '(• The conquerors teach emptiness ·To extricate all views. They say that those who view emptiness Are irredeemable.
If emptiness is wrongly viewed, Those of little intelligence will be ruined. and so forth. The statements in the precious tantras 2 .. How, from among those {emptinesses}, that the sixteen emptinesses are indicated by all that are bases ofemptiness abide as "The pillars which are the sixteen empti- ultimate deities, ultimate compassion, nesses," "The arms are the sixteen empti- and so forth (309.11160b.3) nesses," and also the sixteen lotus petals, sixteen cemeteries, sixteen external parts of the maJ].~ala, and so forth have the meaning of the letter e, the source of attributes, bhaga, spaceconstituent, lion throne, and so forth, and hence they are not in consideration of self-emptiness, emptiness of non-entities, but are distinctions l?Y way of aspect with regard to the ultimate-the basis of emptiness, the natural lineage, emptiness that is the [ultimate] nature of non-entities, emptiness of other entities, and non-empty emptiness. Moreover, t:he holy- bhagavan Avalokiteshvara [Kalki PuJ].~arika speaks of a progression of increasingly profound emptinesses]: 3' 8 '"The sixteen emptinesses' are the waning [moon], the sun, and wisdom," and: Emptiness has three divisions: emptiness, great emptiness, and ultimate emptiness. With regard to this, emptiness is the emptiness of the five aggregates-the five [lunar] days, these being the first day of darkening [that is, waning] and so forth. Great emptiness is the emptiness of the five constituents-five days, these being the sixth and so forth. Ultimate emptiness is the emptiness of the five faculties-five [lunar] days, these being the eleventh and so forth.
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Hence, the fifteen days ending on empty sky [the new moon] are the fifteen emptinesses. The sixteenth-in the middle between the end of the empty sky and the beginning of the first day of whitening-is the emptiness endowed with all aspects. To realize the meaning of these just as they are, it is necessary to realize well the meaning of the noumenon endowed with all aspects, which is other than external and internal conventionalities. When that is realized, the profound .-3 -,R-ow_,_w_h_en_su_c_h_is_r._~-aliu-.-d,-th_ey_a-remeaning of the middle devoid of extremes is realized as the middle or central point also realized because that is not exhausted as avoiding the two extremes, as the ana mere non-affirming negative or mere drogynous, as devoid ofexample, and as elimination that is just a voidness of ex- the third category (309.7116Ja.4) tremes but is established as the center, middle, or inclusionary elimination that has abandoned the two extremes and is a third category. The great scholar, the master Bodhibhadra's Connected Explanation of (Aryadeva s} "Compilation of the Essence of Wisdom" ·says,m "'Not existent and not non-existent' is mentioned because of being a third category." The Questions of.Kashyapa3'JIJ in the Pile ofjewels Sutra also says that the meaning of the middle, the noumenon, and the center that has abandoned the two extremes "has the meaning of a third category: Kashyapa, "permanent" is one extreme. "Impermanent" is the second extreme. That which is the center between these two is unanalyzable, undemonstrable, not a support, unperceivable, unknowable, and placeless. Kashyapa, this is called the middle path, correct individual analysis of phenomena. Kashyapa, "self" is one extreme; "selflessness" is the second extreme. That which is the center between these two is unanalyzable, undemonstrable, not a support, imperceptible, unknowable, and placeless. Kashyapa, this is called the middle path, correct individual analysis of phenomena. and: 321 Kashyapa, "existence" is one extreme; "non-existence" is the second extreme. That which is the center between these two is unanalyzable, undemonstrable, not a support, imperceptible, unknowable, and placeless. Kashyapa, this is called the middle path, correct individual analysis of phenomena. and: Kashyapa, "cyclic existence" is one extreme; "nirval).a" is the second
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extreme. That which is the center between these two is unanalyzable, undemonstrable, not a support, imperceptible, unknowable, and placeless. Kashyapa, this is called the middle path, correct individual analysis of phenomena. The holy conqueror Maitreya says in his Differentiation of Phenomena and Noumenon that just this· is the character of non-conceptual pristine wisdom:3n Hence, this which is called Unanalyzable, undemonstrable, Not a support, imperceptible, Unknowable, and placeless Expresses the character of non-conceptual Pristine wisdom according to sutra. Moreover, Vasubandhu's Commentary on (Maitreya's) "Differentiation of the Mifldle and the Extremes" darifies the meaning of the middle free from the extremes that is stated in the Pile ofjewels Sutra.:~z.• That "those two-persons and phenomena-exist" is the extreme of permanence. That "tqey do not exist" is the extreme of annihilation. Because of having completely abandoned those two, it is the middle path-the center between those two. This clears away the assertion by some that a center devoid of the extremes is not established. Likewise, .others' non-assertion of a center is also mistaken. Since the meaning of the term madhya is the internal: the between, b or the center,< it means that the profound element of attributes is not any eXtreme but is the center or middle. The meaning of the statements that it is a third category is also this, and the meaning of the statements that it is the androgynous stated is also this, as is the meaning of its having passed beyond worldly examples, because a third category of a dichotomy lacking the fallacies of internal contradiction does not occur among conventional truths. Maitreya's Differentiation ofthe Middle and the Extremes and Vasubandhu' s commentary speaks to this:1:z.l [Maitreya says:] This is a treatise· differentiating the middle
b
nang. bar. dbus. ma ning gi go 'phang.
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337
Because of intensively teaching the middle path. This [treatise] differentiates the middle and the extremes because of intensively teaching the two, the middle and the extremes. Or, because of intensively teaching the middle that abandons beginning and end. Also, it should be known that this has the same mea~ing as the statement also by the holy Lokeshvara [Kalki Put;i4arika] that because the profound suchness is the center or a third category, an example for it does not occur in the wodd:·m Effective things and non-effective things are just the same with respect to being examples of this innate joy-which is devoid of reasons and examples and abides as the nature of.sentient beings, is endowed with all aspects, arisen from space, aU-good, and endowed. with all faculties-because effective things and no~-effective things are qualitatively dissimilar [from it]. For example, A.n terms of a worldly example: because of being qualitatively dissimilar from a pot, a sky-flower is non-existent in all ways of non-existence. Likewise, because of being qualitatively dissimilar with a sky-flower, a pot is existent in all actuality. Thus, these two become· examples by way of being mutually dissimilar qualitatively.• Similarly, because of being qualitatively dissimilar from annihilation, mundane existence is existent in all actuality. Because of being qualitatively dissimilar from mundane existence, annihilation is non-existent in all ways of non-existence. By way of the term "annihilation" there is a character of nirval).a, a non-thing. Similarly, these two-pot and sky-flower-are just the same with respect to being examples of the supramundane because of being qualitatively dissimilar [from it]. Pot and sky-flower do not exist the same way conventionally because of being mutually contradictory. and: Because.;of being just beyond worldly examples, the mind that is existent m:ind is undifferentiable emptiness and compassion, devoid of the character of the permanence and annihilation of non-mental phenomena. ·
That is, they are dissimilar examples of each other.
Mountain Doctrin~
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Objection: If so, then it contradicts the 4" Upon disp~iling many wrong itkas co'nsensus that-for dichotomies ·such ·as mistakm about thos~. indicating th~ existence and non-existence, existing as an meaning in accordance with the motk of effective thing and not existing as an ef- being(312.61J63a.2) fective thing,• existing as a form and not'----~---------....______, existing as a form, and so forth-there are ho third· categories. Answer: That is true, but those are fashioned in terms of just conventionalities, whereas the tili:imate is not any pole of a dichotomy such as existing or not existing, and so forth. This is because such is well pronounced as in, "passed beyond existence and non-existence," "not existing and not not existing,"326 '~principal which is the extinction of effective things and non-effective things," and: T..heref'ore,'. buddha is not an effective thing, And also not in the manner of a non-effective thing. and, "Released from form and non-form," and so forth. Hence, those who propound that all objects of knowledge are limited to the two, existing as an effective thing and not existing as an effective thing, are reduced to only not having realized the ultimate mode of subsistence, since although it is an object of knowledge, it does not either exist as an effective thjng or not exist as an effective thing. Consequendy, It is also established as just a third category and'the center or middle. Objection: If the ultimate is an object of knowledge, this contradicts . [Shantideva's) statement, "The ultimate is not an object of activity of an awareness,"'27 and the statement [in the Diamond Cutter Sutra]: Since the noumenon is not an object to be known, It cannot be known.
Answer: There is no fault because those are in consideration that: [the ultimate] is not an object of activity of an awareness that is a consciousness~'
[the ultimate] cannot be known by a consciousness. It is·not that [the ultimate] is not an object of a pristine wisdom because it is said, "It is an object of activity of individual self-cognizing pristine wisdom," "It is just an object of those perceiving the ultimate," "Because of not being matter, it is. knowledge of oneself,"< "Because of not being matter, it is
b
dngos po yod m~d. rnamshes. bdag nyid rig.
339
Path
just self-knowledge,"• knowledge," and:
"Containing
all
self-knowledge· and
other-
Self-knowing great bliss itself Knowing itself becomes enlightened. and: Because bodhisattvas realize this thusness, Buddha calls them "ones-gone-thus." and the final emptiness is said again and again to be an entity of compassion and the mind of enlightenment. Therefore, although the profound element of attributes-the center having abandoned the two extremes-is not an object directly known by con,sciousness, it is an object directly known by pristine wisdom, because it is the five aspects of self-arisen pristine wisdom and because it is also directly realized by other-arisen correct pristine wisdom. In that way, the omnipresent element of attributes-the basis devoid of all extremes such as existence and non-existence, and so forth-is the buddha that is the mode of subsistence. Objection: This incurs the fault that if buddha is taken as "existing" or "not existing," one falls to an extreme of existence and non-existence. because Maitreya' s Ornament for the Great Vehicle Sutras says:'128 Therefore, it is not said that buddha Is either existent or non-existent. When asked about buddha that way, It is asserted in the manner of non-pronouncement.b
Answer: Here with respect to being devoid of the extremes of existence and non-existence there are two types: On the occasion of intense meditative equipoise on the profound noumenon •. all proliferations of existence and non-existence and so forth are discarded, and it is without proposition, inconceivable, and unpredicable. On the occasion of delineating-during the state subsequent to meditative equipoise and so forth-how the mode of subsistence is, if one distinguishes that the existent "exists" and the non-existent "does not exist" in accordance with the mode of subsistence [that is, in accordance with the fact], there is no fault:
b
rang rig. For a longer ciration see 466.
Mountain
340
Doctrin~
However, if the reverse [of either of these] is done, then it would incur the fault of falling to an extreme. Here, the meaning of the statement that buddha is not existent and also is not non-existent is said to be that buddha is not existent for mind• and is not non-existent for pristine wisdom.b [fhis can be seen] from the fact that Maitreya's Ornament for the Great Vehicle Sutras exemplifies this with: 3lll Like the quiescence of heat in iron And of a disease of dimness in the eye, Do not say that buddha Exists for mind and does not exist for pristine wisdom.< When iron cools, the heat· is not existent and the iron itself is not nonexistent, and when a fault in the eye becomes non-existent, dim-sightedness · is not existent and the eye itself is not non-existent. Consequently, although "not existent and not non-existent" appear to be a combination of contradictions, such is the mode of and reasons for the absence of the fallacy of contradiction when analyzed well. Otherwise, jn accordance with the assertions of some persons, although the existence of a certain phenomenon is refuted, it" is not established as non-existent, and although its non-existence is refuted, it is not established as existing, saying, "Buddha is not existent and buddha is also not nonexistent," and "All conventional phenomena are not existent and are also not non-existent," and so forth. Such does not accord with the thought of the conquerors and also contradicts the meaning: because existence and non-existence are mutually direct contradictories, and the negation of a negation has the nature of an affirmation and because a double negation serves as the actual one,d and because [a double negation] is also not not an established base.
Objection: Well then, this contradicts your earlier proof that the buddha of the mode of subsistence is the center that has abandoned existence and non-existence and is a third category. Answer: There is no fallacy because the earlier [presentation] was done in terms of abandoning the extremes of existing· or not existing as things such as forms and so forth, where.as here the voidness of extremes itself [is
b
sems. ye shes. For a longer citation see 466.
dgag pa gnyis kyis mal ma go; the Gangtok edition (315.1) misreads dgag pa gnyis kyi mal ma go, and the 'Dzam thang edition (164b.3) misreads dgag pa gnyis kyis mal ma 17Ul go.
d
Path
341
considered] in terms of eXisting or not existing in the mode of subsistence. • If you understand it that way, ·you will realize that it just does not contradict: the statement of not falling to any extreme of existence and nonexistence and so forth · and the statement that the voidness of extremes itself forever exists in the mode of subsistence because the basis that is devoid of all extremes of existence and nonexistence and so forth is the buddha of the profound mode of subsistence. Objection: Due to the reason thai: the noumenon and buddha are not established as qbjects of knowledge, they do not exist, and those are also not non-existent. Answer: In that case, there would be the great absurdity that all that do not occur among objects of knowledge, such as the horns of a rabbit and so forth, would not be non-existent. Moreover, the assertion that the noumenal buddha does not exist as an object of knowledge rs greatly intractable among annihilatory views-an awful, huge, sinful view. In consideration of such, the bhagav:j.n says at length, "Whether the ones-gone-thus come or do not come," and so forth, and: Do not say "Buddha does not exist." Buddha in meditative equipoise exists. and· so forth. The honorable presence superior Nagarjuna also says in his Praise ofthe Ultim~te/30 Praise ofthe Three Bodies/" and so forth: Sentient beings having afflictive emotions Do not see the one-gone-thus, Just as hungry ghosts · See the ocean dried. Likewise, due to being obstructed by ignorance, They imagine that buddhas do not exist. What could the bhagavan do For the lowly who have inferior merit; Like a supreme jewel placed In the hand of the blind. For sentient beings who have done merit A buddha blazing with the thirty-two marks Luminous and imbued with glory gnas lugs Ia yod mt:d.
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Dwells in their presence. and: In the world the example is made, "A plantain tree has no essence," But just as its essence, the sweet Fruit itself, is eaten, So·when separated from the mire of afflictive emotions From cyclic existence having no essence, Its essence, buddhahood, Becomes the ambrosia of all embodied· beings. ~d
the holy elder of great compassion• says: From having extinguished essenceless cyclic existence The buddhahood of creatures is the fruit, Just as the ripened fruit of a plantain tree Arises from the degeneration of the plantain tree.
and so forth. Since there are these many statements speaking of the way that buddha exists in. the mode of subsistence, they should not be deprecated. Objection: In considerationlthat buddha is not ultimately exj.stent and is not conventionally non-existent, it is.said that [buddha] is not existent .and is not non-existent. Answer: Since some think this, let us respond. Here the buddha that is not ultimately existent and is conventionally existent is not the final buddha because the final body of attributes does not exist as any conventional phenomenon and always abides as the entity of ultimate thusness. Consequently, the body of attributes that is the final buddha is the limit of reality and hence is the finality of existence and the finality of truth because it ultimately exists and is ultimately true. This should be understood by the fact that bhutako.ti is used here for finality of existence and finality of truth. That is final buddha, and in consideration of this the supramundane victor extensively says, "That which is not true is not thusness. That which is not thusness is not the matrix-of-one-gone-thus." Objection: Since truth does not ~ist in any phenomenon, the ultimately true does not occur. Answer: That is not so. If something is not true conventionally, it is not suitable as a conventional truth, and hence that .which is a conventional truth is conventionally true and is not ultimately true. Just so, if something jo bo thugs rye chen po; this is Avalokiteshvara, which here is likely another name for Kalki P1194arika.
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343
is not ultimately true, it is not suitable as an ultimate truth, a.qd hence that which is. an ultimate truth is ultimately true and is not conventionally true. Furthermore, that which is the ultimate t~uth is ultimately true because: the honorable superior Nagarjuna's autocommentary," the Akutobhaya says:·m Since the ultimate truth is realized by superiors to be nonerroneous, that which is perceived as the non-production of all phenomena is itself ultimately true for them themselves, whereby it is the ultimate truth. and [a sutra cited therein] says>'"' "Monastics, it is thus: this nondeceptive phenomenon, nirva~a, is the supreme of truths."b and the master Avalokitavrata, in his Commentary on (Bhavaviveka's} "Lamp for (Nagarjuna 's) 'Wisdom: "334 also. quotes those same words and Buddhapalita's Commentary on (Nagarjuna 's) "Treatise on the Middle" also quotes those same words and says,"' "F1,.1rthermore, truth is one; there is no second."'"" and Nagarjuna's Sixty Stanzas ofReasoning also says: ....7 When the conqueror said That only nirva~a is a truth, What wise person would think, "The rest are not unreal"? and the Bodhisattva Section Sittra says:·'·'" "Truth is singular, not dual. It is thus: true cessation," and "The absence of production is definitive. That which is definitive is the definitive meaning. That which is the definitive meaning is the ultimate." and the Excellent Golden Light Sutra also says, "The body of attributes of a one-gone-thus is the real truth< itself, due to which it is called (
. - ,,
mrv~a.
and the Meeting of Father and Son S'utrti'3' also says, "This called 'enlightenment' is the limit of reality." · and the Shrimaladevi Sutra also says,340 "The truth of the cessation· of suffering itself is-in reality-true, permanent, and a refuge." (see 400) and Chandrakirti's middle way Clear Words also says,341 "The supramundane victor said, 'Monastics, this is the ultimate truth-"-nirva~a Ge-luk-6a scholars do not accept that this is Nagarjuna's autocommentary, since it cites Nagarjuna's own student, Aryadeva, in ir. b dge slong dag 'di Ita su mi s/u ba 'i chos mya ngan las 'das pa. de ni bden pa 'i mchog go. yang dag pa 'i bden pa.
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Mountain Doctrine
having the attribute of non-deceptiveness."' and profound secret mantra texts also have extensive statements as in: Endowed with the truth And abiding in the manner of the two truths. and so forth. Similarly, conventional truths are not really true, and if, though unproduced, it is refuted that they are produced conventionally, it would incur fault, because Jnanagarbha's Two Truths refutes such::l-tz Some who are renowned for bad arguments Say that things that are not produced in reality Also are not produced conventionally, Like the child of a barren woman and so forth.
as do other passages. Objection: Although final buddha exists in fact, if it is viewed as existing, one would fall to an extreme because the King ofMeditative Stabilizations Sutra says:34' Both existence and non-existence are extremes. Pure and impure are also extremes. Hence; having thoroughly abandoned the two extremes, The wise do not dwell even in the center. and Nagarjuna's Fundamental Treatise on the Middle, Called "Wisdom" also says:·l
Answer: Those statements are on the occasion of conclusive setting in profound meditative equipoise free from all proliferations,• such as existence and non-existence and so forth, but here this is an occasion of differentiating existence and non-existence, whereby there is no fault. Similarly, it is said:341 Those of small intelligence who view Things as existent or non-existent Do not see the quiescence gnyam gzhag zab mo yod medIa sog.s par spros pa mtha. dag dang bra! ba Ia Jog pa Ia zlo ba'i skabs; 167a.3.
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345
That is the pacification of the viewed. This means that if one views or apprehends existence and non-existence and so forth, the basic element of ·quiescence is not seen, and hence profound meditative equipoiSe free from all p,roliferations is needed in order to see that basic element. Similarly, on occasions of delineations within distinguishing permanence and impermanence, thusness-the pervasive, omnipresent, partless, pristine wisdom free from singular and plural moments-is posited as permanent, stable, everlastin·g, eternal, and immutable: and all phenomena that are not beyond momentariness are posited as having the attributes of impermanence, instability, non-everlastingness, and mutability. However, on occasions of condusive profound meditative equipoise, non-proliferation of anything such as permanence, impermanence, and so forth is necessary. Nagarjuna's Fundamental Treatise on the Middle, Called "Wisdom" speaks of how freedom from all proliferations is necessary:·146 How could the four-permanence, impermanence, and so forthExist in this quiescence? How could the four-limit, limitlessness, and so forthExist in this quiescence? and so forth. Also, the Questions ofRatnachittfa3~1 in the Pile ofJewels Sutra, in consideration of the occasion of utter non-conceptualization in profound meditative equipoise but not in consideration of individual conceptualization, says: Moreover, child of lineage, these two, "self and selflessness," are in all ways extremes; the pure nature of self and selflessness is the middle path. These two, "living being and person," are in all ways extremes; the pure nature of living being and person is the middle path. These two, "signs and signlessness," are in all ways extremes; the absence of signs and conceptuality is the middle path. These two, "apprehension and non•apprehension," are in all ways extremes; the absence of conceptuality and disintegration is the middle path. These two, "true and false," are in all ways extremes; inexpressibility is the middle path. These two, "this side and that side," are in all ways extremes; stoppage of the transitory collectionb is the middle path. These two, "compounded a.p.d uncompounded," are in all ways extremes; non-analysis is also the middle
rtag brtan ther zug g.yung drung mi gyur ba. Jig t.rhogs (Gangtok edition, 320.l);'Dzam thang edition (167.6) misreads Jigs tshogs.
346
Mountain Doctrint
path. These two, "cyclic existence arid nirval,la," are in all ways extremeS; non-cognition is the middle path. and so forth. Also, the statements in many other pure central texts that [the· noumenon] is free from all 'proliferations such as existing and not existing, pleasure and pain, truth and falsity, permanence and impermanence, empty and non-empty, clean and unclean, peaceful and unpeaceful, void and not void: having and not having self, having and not having production and ~essation, having and not having signs, having and not having contamination, virtuous and non-virtuous, supramundane and non-supramun.dane, passed beyond and not passed beyond consciousness and logic, passed beyond and not passed beyond dependent-arising, and so forth are in consideration of conclusive profound meditative equipoise. Hence, those sources are not suitable to damage contexts of individual conceptualization distinguishing existence arid non-existence, and so forth. Consequently, those who wish to be skilled in the thought of the scriptures should not conflate and confuse the thoughts of those individual occasions. Similarly, that:
anon-fallacious combination of contradictions does not occur a third category does not occur with regard to direct contradictories [that is, with respect to dichotomies] objects of knowledge are limited to the ·two, effective thing and noneffective thing and so forth are in terms of conventionalities, but ultimate truths are not included in any of those. In that way, the meaning of the inten- r Indicating as twofold the m.odes ofall sively pure and thoroughly pure eighteen whatsoever emptinesses that have been set emptinesses is the eighteen emptinesses of forth (321.1/168b.J) intensive purity and thorough purity.,...--the noumenal thoroughly established eighteen emptinesses, those which are the bases of the intensive purity and thorough purity of imputational and otherpowered emptinesses. The eighteen emptinesses set forth in the Vajra Garland Tantra are described as emptinesses by way of conceiving'and apprehending these. Fearing that it would take too many words, I have not written about it. Similarly, the meanings of the inten- i' How the pure noumenal thirty-seven sively pure and thoroughly pure thirty-seven attributes harmonious with enlightenattributes harmonious with enlightenment ment abide as ultimate deities, tantras, also .are the noumenal thoroughly abodes, and so forth (321.31168b.3) dben dang mi dben.
Path
347
established thirty-seven attributes harmonious with enlightenment, which are the bases of purity of imput~tional and other-powered attributes harmonious with enlightenment.' These are said to be the thirty-seven The thirty-seven harmonies with enlightenment are:
I. Four mindful establishments I. mindful establishment on the body 2. mindful eStablishment on feeling
3. mindful establishment on mind 4. mindful establishment on ph~nomena II. Four thorough abandonings 5. generating virtuous qualities nor yet generated 6. increasing virtuous qualities already generated 7. nor generating non-virr\lous qualities nor yet generated 8. thoroughly abandoning non-virtuous qualities already generated III. Four legs of manifestation 9. aspiration 10. effort 1 I. thought 12. analytical medicative Stabilization IV. Five faculties 13. faith 14. effort 15. mindfulness 16. meditative stabilization 17. wisdom V. Five powers 18. faith 19. effort 20. mindfulness 21. meditative stabilization 22. wisdom VI. Seven branches of enlightenment 23. correct mindfulneSs 24. correct discrimination of phenomena 25. correct effort 26. correct joy 27. correct pliancy 28. correct meditative stabilization 29. correct equanimity VII. Eightfold path 30. correct view 31. correct realiz;uion 32. correct speech 33. correct aims of actions. 34. correct livdihood 35. correct exertion
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syllables-which are the foundational basis" of the profound monarch of tantras [the Guhyasamiija Tantra]-and gods of ultimate pristine wisdom. The holy superior Vajragarbha says:·,.." [With respect to evam maya srutam ekaimin samaye bhagaviin sarvatathiigatakiiyaviikcittahrdaya-vajrayo!idbhagefU vijahiira (Thus was it heard by me, on one occasionb the bhagavan was dwelling in the vajra-women's bhagas, the matrix of the body, speech, and mind of all ones-gone-thus.)] The syllable e is lochana. The syllable varrz is mamaki. The syllable ma is pfu?.~ara. The syllable yii is tarii_J.I. The syllable 5ru is vajradhatvishvari. The syllable tam is prajiiaparamita. Then with respect to the aggregates, the syllable e is vajrasatt:Va; the syllable ka is alqhobhya; the syllable smin is amoghasiddhi; the ,syllable sa is ratnasambhava;< the syllable ma is amitabha; the syllable ye is vairochana. The syllable bha is gandhavajra; the syllable ga is rasavajra; the syllable viin is bhasavajra; the syllable sa is spar~havajra; the syllable rva is shabdavajra; the syllable ta is dharmadhatuvajra; the syllable thii is sarvanivarai_J.avi~hkambhin; the syllable ga is lokeshvara; the syllable ta is ~hit!garbha; the syllable kii is khagarbha; the syllable ya is vajrapai_J.i; the syllable viik is samantabhadra; in that way those are the twelve sense-spheres. The syllable ci is stambhi. The syllable tta is manini.d The syllable va is jambhi. The syllable jra ·is ativirya.• The syllable yo is atinila.r The syllable !id is rau~hi.' The syllable bha is sumbha. The syllable ge is u~hi_J.i~ha. The syllable fU is vighnantaka. The
36. correct mindfulness 37. correct meditative stabilization. gkng gzhi; this appears at the very beginning of the Guhya.ramiija Tantra. The phrase "on one occasion" is variously taken as going with either the previous or the subsequent material. < rin chtn dbang po. d The word hrdaya, found at this point in the Guhya.rarnii.ja Tantra, is omitted in the three bodhisattva commentaries, which consider it to be implicit in kii.yavii.kcitta, and thus the forty syllables of the Guhyasarnii.ja Tailtra are reduced to thirty-seven syllables. See Newman, Outer Whtel ofTirne, 325, n. 11, where Vajragarbha's rendition of the meaning of the thiny-seven syllable foundational basis is also given. shin tu brtson grus rna. shin tu mgon po. ' drag spyan rna.
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syllable vi is prajiiantaka. The syllable ja is padmantaka. The syllable hii is yamantaka. The syllable ra is the principal vajrasattva having a nature of wisdom and method; the thirty-seventh. In this way, the thirty-seven harmonies with enlightenment are the thorough purities, in such a series-six constituents, six aggregates, six objects, six faculties, six activities of the action faculties,' six action faculties,b and "great bliss" from the extinguishment of the fourth [state]. Thereby, [these are] the four mindful establishments, four thorough abandonings, four legs of manifestation, five faculties, five powers, eight branches of superior paths, and seven branches of enlightenment. and Kalki Pu~<;iarika' s Glorious Stainless Light also says: The harmonies with enlightenment that are included in the noumenal thoroughly established nature and true cessation are said to be ultimate yoginis,. abodes, and so forth. With respect to the statement here [in the Kiilachakra Tantra] beginning with "Now, mindfuln~s ... " the purities of the yoginis are by way of the thirtyseven harmonies with enlightenment, the four goddesses are respectively, as follows. Mindful establishment. on the body is lochana, and mindful ~stablishment on feeling is p~<;iara, who are behind and to the right. Mindful establishment on mind is mamaki, and mindful establishment on phenomena is tara, wqo are to the left and in front; through phys.ical divisions there are the two, abode and high abode. That these "are renowned in the Kalachakra," means that, not being well renowned in other tantras, they were hidden by the bhagavan. Similarly, from among the seven branches of enlightenment one branch of enFghtenment is the mother vajradhatvishvari; the lineage abode is the branch of enlightenment that is correct equanimity. Also, with respect to the others, shabdavajra and so forth, the branch of enlightenment that is correct mindfulness is shabdavajra; the branch of enlightenment that is correct discrimination of phenomena is sparshavajra, and the branch of enlightenment that is correct effort is riipavajra; through physical divisions there are the high fields. Similarly, the branch of enlightenment that is correct joy is gandhavajra; the branch of enlightenment that is correct
Discharging urine, speaking, taking, going, discharging feces, and emitting regenerative· fluid. Mouth, arms, legs, anus, urinary f.tculry, and regenerative faculty.
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pliancy is rasavajra, and the branch of enlightenment that is correct meditative stabilization is dharmadhatuvajra; there are ~o aspects of fidds. With respect to the statement that "The water-treasures are the abandonings," abandoning so that ill deeds not generated are not generated is charchika; virtuous roots abandoning ill deeds that have been generated is lady vi~h~u•; generating virtues not yet generated is ishvari; increasing virtues already generated by dedicating them to buddhahood is great glorious oneb; the secondary group, the four high garlands. The four goddesses who are the alternative water-treasures are the legs of manifestation; with respect to these the leg of manifestation that is aspiration is lady brahma<; the leg of manifestation that is effort is lady lordd; the leg of manifestation that is mind [that is, meditative stabilization] is vatahi; a.nd the leg of manifestation that is analysis is kumari; these are divisions of the garland group, and thus are eight. Similarly, the five fierce ladies are the powers. Concerning this the power of faith is *atinila; the, power of effort is *ativirya; the power of mindfulness is vajrashp~1khala; the ·power of meditative stabilization is ah~kara; and the power of wisdom is chunda; the high assembly. Ii: is said, "Similarly, the very clear and definitive faculties are just five." Similarly, the faculty of faith is stambhana; the faculty of effort is jarnbhana; the faculty of mindfulness is marichi; the faculty of meditative stabilization is bh~ku!i; and the faculty of wisdom is *atilochana; the assembly; thus there are ten. With respect to the eightfold correct path, it says, "Those born from the lords of humans, the demi-gods." About that, here· the correct view is dog-face lady; correct realization is crow-face lady; correct speech is ·tiger-face lady; correct aims of actions is owl-face ·lady; correct livdihood is jackal-face lady; correct ·exertion is garuda-face lady; correct mindfulness is pig-face lady; and correct meditative stabilization is vulture-face lady. In that way, yogis in abodes. on the earth should know that, through division into thirty-~even, all attributes harmonious with enlightenment in the abodes of the three existences are yoginis·low caste< and so forth. In that way, the abodes and so forth
b
d
khyab Jug ma. dpal chen mo. tshangsma. dbangmo. g.yungmo.
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purified through the thirty:.seven attributes harmonious with enlightenment become the marks of the body of attributes; likewise also lords of humans in the external and the body; it is certain for all. Here also, if you understand the division of the two truths, you will not be obscured with respect to the subduer's word. Concerning this, the natural fundamental yoginis are the attributes harmonious with enlightenment that are included in ultimate true.cessations-entities of the matrix-of-one-goneto-bliss abiding pervasively like space in the externat and also in the body. The yoginis included in form bodies and the attributes harmonious with enlightenment that are included in true paths are conventionalitiescompounded adventitious phenomena. When in this way conventional true paths have purified all adventitious defilements, the primordially an.d spontaneously abiding body of attributes, one attains an essen~e of limitless qualities such as the twelve aspects of true meaning-abode and so forthinherently established as the basis of those. This is a correct meaning of great significance.' Similarly, _,the glorious holy Vajrapal}i also says:
By way of the definitive meaning, in the "binding of the wheel of sky-traveling ladies"b the sky-traveling, ladies are the thirty-seven phenomena harmonious with the class of enlightenment. The collection of them is a wheel, the characteristics of the body of attributes having the nature of emptiness. I't is bound together with the nature body having the nature of boundless compassion. In that, the phenomena of the class of enlightenment also are the ultimate, r:ue cessation-primordially naturally pure because of being the body of attributes indivisible from the final nature body. Similarly, in very many [tantras] such as the thirty-six monarchs of tantea having the nature of the thirty-seven deities-ka-vajra, kha-vajra, and so forth-even all whatsoever collections of deities, which are s~id to be the phenomena in the class of enlightenment, are attributes of qualities that are: isolated from and empty of imputational and other:.powered phenomena the noumenal thoroughly established nature which is the pure basis naturally dear light naturally spontaneous
b
dgongs pa chen po 'i don yang dag pa. mkha' gro ma yi 'khor lo sdom.
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naturally-unproduced naturally separate from defilements the natural or intrinsic boy great bliss great elllptiness endowed with all aspects possessing all good qualities. The composite of these is called the body of attributes, and the aggregation of them is called the aggregate of attributes. Moreo~er, the superior Mafljushrikirti'sa Brief Explication of the Assertions ofOur Own View says:j 49 The aggregate of attributes endowed with all Is renowned as my body of attributes.b and: The aggregated is renowned as an aggregate.< Likewise·, exalted bodyd is renowned as a complete composite. Furthermore, the seventy-two goddesses of the glorious great saf!lvara are said to be the ultimate ten perfections, five alternative aggregates, five alternative elem~nts, twelve noumenal objects and subjects, and the five faculties, five powers, ten grounds, ten powers, and ten faculties of true c~ssa tions. The monarch of tantras [the Kltlachakra Tantra] says: The goddesses ar~ to be purified also by the lords of conquerorchildren endowed with power over directions and gloryGiving and so forth, alternative aggregates, elements, objects and subject, five faculties and so forth. Here, with :respect to "are to be purified": Those which are bases to be purified are included in true cessations. Those which are defilements to be purified are· included in sufferings and origins. Those which are means of purification are included in true paths. Those which are fruits of purification are the attainments of true cessation that have been primordially established.
Also known as I
phung po, skandha. sku, kii.ya.
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This mode should be understood from profound exalted quintessential instructions. Therefore, here it is necessary to know the difference between true cessations and attaining true cess~tions, just like the difference between the body of attributes and attaining the body of attributes. Similarly, [this difference] !!Xists with regard to all those of equivalent meaning stated through many synonyms-natural lineage, nature body, matrix-of-one-gone-to-bliss, ultimate, thusness, limit of reality, · buddhanature, great nirv~a, aha1'f'l. eva1'f'l, great mother, mahamudra, and the ultimate deities, mantras, tantras, hand gestures, ma.9.<;ialas, and so forth of hevajra, chakrasarp.va.Ca, guhyasamaja, and so forth. Similarly, the bhagav~-in the ,--j'-H._o_w_a_ll_p_u_n_e-nou-me-na_l_p_h_m_o_m_m_a_o_if-, mcu;tc;lala of the element of attnbutes lord of the four noble truths and so forth abide speech-speaks of the twelve grounds, the ·as ultimate deities (326.71172a.5) twelve perfections, the twelve faculties, the twelve concentrative retentions, and the four individual correct knowledges as goddesses of self-arisen pristine wisdom. Moreover, in many other profound modes of mantra such as hevajra, kalachakra, and so forth alternative attributes that are qualities such as the four noble truths, the concentrations, the immeasurables, and so forth are. said to be noumenal deities. Having understood the division of the two truths and so forth in these very many statements, you should know that naturally pure attributes are in considera-. tion of ultimate attributes. Concerning this, ultimate attributes are attributes that are bases of the absence of inherent nature: the eighty-four thousand bundles of attributes, the ten powers and so forth-the great seal in which basis and fruit are one undifferentiable entity, the source of attributes that has the nature of the lady perfection of wisdom, and the land of the body of attributes. Moreover, the holy bhagavan Avalokiteshvara [Kalki Pu~<;J.arika] says: The great seal is the perfection-of-wisdom lady, lady giving birth to buddhas, character of all attributes without inherent nature, endowed with the supreme of all aspects. It is also expressed with the term "source of attributes"-the source of attributes from which all attributes not having the natureb [of compounded things] arise.'Attributes not having the nature [of compounded things] are the 84,000 piles of attributes such as the ten powers, fearlessnesses, and rang bzhin med pa'i gzhir gyur pa'i chos. In accordance with what Di>l-bo-ba says in the second stanza of the expression of worship at. the beginning of this text, it is likely that the absence of inherent nature refers to the absence of compounded phenomena or conventional phenomena. b See the previous footnote.
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so forth. That [from which] those arise is the source of attributes, the buddha-land. It is the abode of buddhas and bodhisattvas-the abode ofbliss and the abode of production. That from which blood, urine, and semen arise is not the source of attributes. The lands of desire and of desirelessness of beings in cyclic existence here are not [lands] of ones-gone-thus. Hence, the source of attributes has the nature of the dement of ati:ributes-vishvamata embraced by bhagavan kalachakra, devoid of all obstructions. In that, the statement that attributes not having the nature [of compounded things]-the ultimate ten powers and so forth-arise [refers to] a self-arisen mode; of arising without the fallacies of a combination of contradictions, beyond a worldly example. Because other-arisen pristine wisdoms-such as the ten powers and so forth arisen from the power of their• transformative magnificence and from the power of meditation-are compounded, they are not the element of attributes which is the nature of vishvamata, kalachakra, and so forth. Hence, in this way you need to know the difference between self-arisen with respect to the element of attributes which is the source of attributes [on the one hand] and other-arisen with respect to compounded pristine wisdom [on the other hand]. Fearing it would take too many words, I have not written down the statements in profound secret mantra texts that primordially pure phenomena such as the nournenal thoroughly established four noble truths and so forth which are bases empty of conventional truths-that is to say, otherpowered natures which are bases empty of imputational natures-are many forms of collections of deities of self-arisen pristine wisdom. They are just Included in the statement,b "not empty of the attributes of inconceivable qualities more numerous than the sands of the Ganges." [Maitreya's Sublime Continuum ofthe Great Vehicle] says:'so [Since the element of attributes is earlier together with flaws and later is endowed with qualities, does it change? It does not change because during the state of impurity] the flaws are adventitious, [suitable to be abandoned, and thus they do not abide in its nature], That is, the ultimate ten powers and so forth. The reference is to Asanga's Commeniary on (Maitreya's) "Sublime Continuum" (see 225), commenting on 1.155-156:
b
Therefore, the matrix-of-one-gone-thus is empty of all the coverings of separable and removable afflictive emotions and is .not empty of the inseparable, unremovable, inconceivable buddha-qualities more numerous than the sands of the Ganges.
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And [later during the state of purity the manifested) qualities [of the powers and so forth) are [from the start possessed) in the na·ture [and are not adventitiously produced). Therefore, as it [abided) before [when existing as the basic constituent of cyclic existence) so it [abides) later [also in nirval).a,) Immutability being the noumenon, [or nature, of the element of attributes].• Hence, with the correct view you .should k' Indicating that impure conventional realize that the primordially naturally pure is forms and so J!;th are not pure just pure and also realize that the impure is noumenaldmzes (328.6/173b.J) just impure. Concerning that, the impure are all the forms and so forth included within adventitious defilements. The Hevajra Tantra extensively says:·'" "0 Bhagavan, what are the impure?" The Bhagavan said, "Forms and so forth. Why? Because of being the phenomenab of apprehended-object and apprehending-subject." and so forth. This clears away the assertion by some that the meaning of being pure is to be empty of its respective entity because although all phenomena of apprehended-object and apprehending-subject, which have a .nature of the two obstructions, are empty of their own respective entities, they are not pure. Consequently, with good differentiation realizing being and not being primordially naturally pure, it is necessary to realize the difference between the matrix-of-one-gone-to-bliss and adventitious defilements, and it is also necessary to realize well their modes of being empty.' This establishment of the thought of l' How great scholars and adepts also profound sutra and mantra to be one with- spoke in that way within associating out contradiction is set forth also by the sii.tras and tantras (329.11173b.6) glorious master Naropada, who achieved the great seal. The Hevajra Tantra says:m The purity of all things Is called thusness. Through ·divisions of each upon differentiation [Multiple purities) will [now) be expressed by way of deities.d
The la:st two lines were cited earlier, 114.
dngos po, bhiiva. The matrix-of-.one-gone-to-bliss is other-empry, whereas adventitious defilements are sclf-empry. d This is also cited on 316.
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Naropada's commentary says at length:m Now, "Other than those" and so forth speaks of pure suchness and divisions. Initially it speaks of the purity of suchness. The Glorious Vajrashekara Tantra says: Say what is purity. Not existent, also not non-existent, Not actuality and not non-actuality, Not propounder and also not the propoundedPure nirvana itself. The equality of the extenial and internal things of conceptuality-'in "of all things"• and so forth-is pure thusness; that which always abides only that way is thusness. It is described as having an uncompounded nature like space, always pure due to being naturally just without defilement; by way of its nature thusness is meditated. The Chapter on Thusness in the Glorious Perfection of'Y!isdom says: Just as the thus ness of the one-gone-thus is unchanging, immutable, non-conceptual, non-conceptualized, and in~ destructible in any way, so the thusness of all phenomena also is unchanging, immutable, non-conceptual, nonconceptualized, and indestructible in any way. Why? :rhat which is the thlisness of the one-gone-thus and that which is the thusness of all phenomena is only the same; thusness is non-dual and is not makable into two." and that very [commentary on the Hevajra Tantra by Naropada] says: It is to be realized upon having differentiated the·purities of deities by way of the divisions of aggregates and so forth, as with "The form aggregate becomes vajra-lady," and so forth. Well then, why are the sense powers and so forth called pure? It is said, "Mflictive emotions and non-knowledge are obstructive." Non-knowledge is ignorant apprehension thinking "I" and "mine." Mflictive emotion~ are instances of mind causing wanted and unwanted actions. Being· obstructed by them is to be covered; those should be cleansed.
Quoting [Kalki Pul)-4arika' s] Glorious Stainless Light through to : Seeing the appearance of emptiness
In the quote above from the Hroajra.
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In which the collections of effective things, Imputed forms, are thoroughly abandoned, Like a prophetic configuration [seen] }?y a young girl [in a mirror]. it also says, "Through the supramundane truth the purity of the form aggregate is the mirror-like pristine wisdom," and so forth. And again: That very [Glorious Stainless Light] says: The pristine wisdom of emptiness endowed with all aspects has extinguished-and so forth-the bliss of emission and the obstructions of conceptuality; these are the purities of the aggregates, constituents, sense-spheres, and so forth. Also, the glorious Perfection of Wisdom Sutra also says in the Chapter on Purity: Subhiiti, that which is the purity of form is the purity of effects; that which is the purity of effects is the purity of form. Subhiiti, in that case the purity of form and the purity of effects is non-dual and is not makable into twonot separate, not different. Subhiiti, likewise are feelings, discriminations, and compositional factors. Subhiiti, that ·which is the purity of consciousness is the purity of effects; that which is the purity of effects is the purity ·of consclOusness. Moreover, that very [commentary on the Hevajra Tantra by Naropada] quotes a passage from the Lady Sky-Traveler Vajra Tent: As the world is, so is buddha described. Just as the doctrine is unsullied, So are the constituents of sentient beings described, Undeft.led like space.
Unholy ideation and conceptuality Make the mind-jewel defiled. When the mind is purified, it is pure. and so forth at length. Also, in many forms it is stated that primordially pure noumenal .hatred and so forth are goddesses of self-arisen pristine wisdom; the Tantra of the Supreme Original Buddha says:
m •How aO pure noumenal phenomena-desire and so forth and the three times and so forth-abide as ultimate deities (331.31175a.4)
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Then, due to having attained naturally pure noumenon of the bhagavan _one-gone-thus, Avalokiteshvara also spoke of the sameness of all phenomena, this mode of the perfection of wisdom called "pristine wisdom seal": ' Due to t):le purity of all desire, in the world all hatred is pure. Due to the purity of all defilements, in the world all ill deeds also are pure. Due to the purity of all phenomena, in the world all sentient beings are pure. Due to the purity of all consciousnesses, in the world the perfection of wisdom is pure. and so forth, and the glorious Hevajra Tantra say's that primordially pure hatred and so forth are goddesses of self-arisen pristine wisdom: 3~~ That called "hatred" is vajri. Desire is the water yogini. Jealousy is vajra daki.l).i. Miserliness is secret pandara. Delusion is likewise called vajri. Other upon other tantras also state that 'naturally pure ultimate hatred and
so forth are gods of self-arisen pristine wisdom, "The great offering [god] is great desire," and so forth, and: Hatred is yamantaka, And delusion is yamantaka. and so forth. Similarly, the meaning of the statements that the compounded, the three times, and so forth are pure should also be unde~stood through the meaning of "Endowed with all aspects, unaspected," "Realizer of the three times as timeless," and so forth. [This is to be done] from the quintessential instructions of the glorious tenth grounders. Similarly, the meaning of the purity and .--n-'H_o_w_p_u_r,_r:_n-ou-m-~-n-al-s-elj.-.-se_n_n_'en-t----, of the thorough purity of self, sentient be- being. and so forth abide as ultimate ing, ranging through to perceiver also can be deities (332.21175b.5) realized through the finality of self, thusness self, pure sel~ and so forth indicated earlier. The Mahaparinirva~ Sutra translated by Hlay-da-wa also speaks of the meaning of great living being, vajra living being or noumenalliving being, alternative living being or ptire living being, and so forth: The basic constituent of a one-gone-thus is the nature of a person; hence, through severing a life a living being is not killed. If a living
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being were killed, the nourisher• would be made utterly nonexistent, whereas it is does not occur that the nourisher becomes utterly non-existent. Concerning this, the "nourisher" is the matrixof-one-gone-thus; this basic constituent cannot be destroyed, killed, or made utterly non-existent; also until attaining buddhahood intensive purity cannot be seen. Similarly, it says, "Because forms are natu- o' How forms and so forth ofnatural rally dear light, they are pure, without the clear light are equivalent to those, indicared above (332.51176a.3) thorough afflictions," and so forth. And its application of this through to p' How forms, and so forth, that are omniscience with "The absence of transfer- non-fluctuating and without production ence and bridging the gap in forms is pu- and cessation are equivalent to those rity," and so forth, has the same import as indicated above (33.4. 61176a.5) speaking of noumenal forms through to noumenal omniscience. Fearing it would take far too many words, I have not written down the others, but these will be easily realized through the existence of quintessential instructions differentiating well that of which something is pure and that which is the basis of purity. [Vasubandhu's] Commentary on the Ex- q' Indicating that those meanings are the tensive, Middling. and Eighteen Thousand thought ofthe mother {perfoction of wisStanza Mothersb says that that which is the dom.mtras} ofextensive, middling, and basis empty, devoid, and pure of imputa- so forth length (332.71176a.7) tiona! and imputed form and so forth is the meaning of the primordial natural purity of noumenal thoroughly established form and so forth: The statement, "That which is the purity itself of form is the purity of effects," means: That which is called "the purity of effects of pure phenomena-such as the perfection of wisdom, the harmonies with enlightenment, and so forth-does not exist at all separately, but noumenal form, the thoroughly established nature, always abides. That purity itself is the thoroughly established purity of those that are effects. 'tsho ba po. This is the Commentary on the Extensive Mother, the Twenty-five Thousand Stanza, and Eighteen Thousand Stanza Perfoction of Wzsdom Sutrtis that Shay-rap-gyel-tsen holds is by Vasubandhu and Dz.ong-ka-6a holds is by Daip.~h?-sena; see Hopkins, Emptiness in MindOnly, 231-232.
Mountain
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Doctrin~
Likewise, this is also to be applied to all phenomena. and: The statement, "Shariputra, because of being very pure, purity appears," is as follows: For example, when there are no clouds, mist, and so forth, the sun and the moon and so forth imensely appear very purely. Similarly, noumenal forms and so forth also appear because of great purity. Hence, it is said, "Because of being very pQre, purity appears." The statement, "Bhagavan, purity is without transference and bridging the gap in forms," is saying: Because those who have abandoned the proliferations of the defilements of afflictive emotions and of conceptuality do not again bridge the gap [between lives], they are undefiled and pure, due to which there is no bridging the gap. The statement, "Shariputra, in forms the absence of bridging the gap due to being without transference is purity," means: Those who have thoroughiy abandoned imputational forms and so forth do not have further transference [that is, transmigration]. The statement, "Bhagavan, purity is without afflictive emotions," explains that, like space, even though there already are clouds, fog, mist, and so forth, it is naturally thoroughly pure in all aspects. The statement, "Bhagavan, purity is without attainment and manifest realization," is saying: If the two phenomena of object of attainment and means of attainment existed, attainment would also exist, and if the two-object of manifest realization and means of manifest realization-existed, "manifest realization" would also exist. However, since the mere absence of ideation and conceptuality in those is posited as the "pure thoroughly established noumenon," there is not any "attainment. and manifest realization" with respect to that purity. The statement, "Bhagavan, purity is non-accomplishment," is saying: Since the absence of manifest establishment with respect to
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the phenomena of imputational and imputed forms and so forth is posited as "purity," it has the character of nonaccomplishment. The statement, "In purity there is not birth in the realms of desire, form, and formlessness," is saying: The realms of desire, form, and formlessness are imputational. When one is not born and does not arise in those, this is called "purity." Hence, it is said that the nature of the desire realm is not unobservable. and similarly: Since at the time of the state of a common being the matrix-of-one·gone-thus is naturally thoroughly pure, afflictive emotions do not exist, and since even at the time of transformation of state there are, like space, no refinements that did not occ~r earlier, it is called "not afflicted and not refined." For an extensive [exposition] you need to look at that Great Commentary itself. Just as all primordially naturally pure r' How those also abide a$ the mantras, noumenal forms and so forth are in this way tantras, ma7Jrfalas, seals, and so forth of noumenal deities, so all of them also abide the mode ofsubsistence (334. 711 77b. 6) naturally. and spontaneously as mantras, tantras, ma~9-alas, seals, and so forth. Moreover, those are also said in the 3' How forms and so forth beyond the Mother [Perfection of Wisdom Sutras] to be three realms and the three times also are aggregates, constituents, sense-spheres, and similar to those (335.11177b.6) so 'rorth beyond the three realms and the.___ _ _ _ _ _ _ _ _ _ ____; three ti~es. On the occasion [of the topic] of dedication in [the sectibn on] knowledge of the path• [the Mother Sutras] say: Forms are not included in the desire realm, form realm, and formless realm. Those that are not included [in the three realms] are not past, also not future, and also not present. and so forth, applying this through to omniscience. And correlating these with the non-deteriorating. noumenon and always abiding in neutrality, they also say that those are not to be dedicated. For they say: Those forms that are not included in the desire realm, form realm,
lam shes.
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and formless realm are not past, also not future, and also not present.;:Those cannot dedicated in the manner of signs or in the manlier of apprehension. Why? They are natureless. Those that are natureless are non-actualities. Non-actualities, due to being nonactual"ities, cannot be dedicated.
he
and so forth, applying this through to omniscience and also correlating these with the non-deteriorating noumenon and always abiding in neutrality. The protector Maitreya condenses these in "Not included in the three realms." It is said that because these are the same as: forms and so forth [described] in the Chapter on Purity indicated earlier (357) noumenal forms and so forth and the limitless collections of mantric gods of the mode of subsistence, these are the profound emptiness that is far from an annihilatory emptiness and an emptiness of materiality. . Consequently those who assert that 4' Indicating thqtfi[such is not r~aliud, there is no profound other-emptiness ex- buddhahood is not attained through ceeding emptiness of [objects'] own respec- meditating on self-emptiness tive entities are far from the tho.!lght of the (335.71178a.7} conqueror because through many aspects . i t ' - - - - - - - - - - - - - - - ' is said that there also exists a profound emptiness other than self-emptiness, such as 'when the monarch of tantras [the Kalachakra Tantra] says: The buddhafied teach the words, "The three existences are not particles of form; here these are consciousness. Likewise, consciousness itself does not exist. The buddha wisdom does not abide anywhere." Humans, apprehending emptiness, view as empty what is devoid of immutability. Hence; the principal teaches the non-emitting blisses of the innate body in the mantra vehicle. and: Tho~e
who, [claiming that] the lord of conquerors is engendered and definitely emerged from a womb from the power of individual days, Meditate on different emptinesses devoid of blissful equality upon having abandoned the buddha activity In which the momentary is established as devoid of mutability and
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the fluctuating has become non-fluctuating Are by many millions of eons farther from buddhahood and innate bliss. Grapes are not from a nimba• tree; nor honey from poison; nor a mud-born [lotus] from a mulberry tree; Nor nirval).a from emptiness; nor bliss from the power of nonvirtue; nor bliss from killing living beings; Nor do animals [attain] high states from sacrifices; nor the state of supreme peace from stopping the senses; Nor the speech of the omniscient from the vedas; nor immutable non-fluctuating bliss from impure mind. and so forth, and Mafijushrikirti' ~ BriefExplication of the Assertions of Our Own View also says: Emptinesses upon analyzing the aggregates Are essenceless like a plantain tree trunk. Emptiness. endowed with all Supreme aspects is not that way. Emptiness of the actuality of emptinessSeen here as r'le object of knowledge Without production and without cessationIs not an analysis of the aggregates. and so forth. Objection: If the element of attributes, 5 • Upon dispelling many scriptural conthusness, limit of ·reality, and so forth are tradictiom {adduced} about those. denot self-empty, what is the thought of the lineating the mode ofbeing extensive statements in the Mother of the (336.71179a.3) Conquerors [that is, the Perfection of Wis- '---------......,.---------' dom Sutras]: The element of attributes is empty· of the element of attributes. Thusness is empty of thusness. The limit of reality is empty of the limit of reality. The inconceivable .basic element is empty of the inconceivable basic element. and: The perfection of wisdom is empty of the perfection of wisdom;
Azadirachta indica. Also called Mafijushri Narendrakirti.
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that which is empty is not the perfection of wisdom; it is without production .... An exalted-knowledge-of-all-aspects is empty of an exalted-knowledge-of-all-aspects; that which is empty is not an exalted-knowledge-of-all-aspects; it is without production. and, "If even the perfection of wisdom itself is very much non-existent, how could going or coming exist in it!" Answer: Those statements were made in consideration of their requiring interpretation. For the Sutra Unraveling the Thought says:m Based on just the naturelessness of all phenomena and based on just the absence of production, the absence of cessation, quiescence from the start, and naturally passed beyond sorrow, the supramundane victor turned a second wheel of doctrine, for those engaged in the great vehicle, very fantastic and marvelous, through the aspect of speaking on emp'tiness. Furthermore, that wheel of doctrine turned by the supramundane victor is surpassable, affords an occasion [for refutation], requires interpretation, and serves as a basis for controversy. Similarly, it should be understood that all statements-in these and those texts of the middle wheel of doctrine-of the non-self-empty as self-empty are just of interpretable meaning with a thought behind them. [Understanding] this depends on the lamp of unique quintessential instructions of good differentiation [found in the three cycles of bodhisattva commentaries]. Here the· purpose of speaking in consideration ofsuch is to thoroughly pacify appreh~nsion, discrimination, and conceptualization of the element . of attributes and so forth as this or that. About the damage to their being of definitive meaning, it is because: the elemeni: of attributes, thusness, limit of reality, and so forth are all said' to be ultimate deities, mantras, tantras, maz:~alas, and mudrasthe final Buddha, four bodies, five wisdoms, le,tter e, bhaga, source of attributes, water-born [that is, lotus], secrecy, great secrecy, letter a, per~ fection-of-wisdcim goddess, vishvamata, vajravarahi, and so forth; the syllable varrz, great bliss, drop, vajra, heruka, suchness, self-arisen buddha, and so forth; vajradhara, vajrasattva, the syllableS evarrz, kalachakra, vajrabhairava, vajraishvara, chakrasarpvara, guhyasamaja, hevajra, and so forth-and those also are said to be the noumenon, thusness, and so forth
Shay-rap-gyel-tsen's appeal here appears to be to scripture rather than to reason, although he has provided copious reasons elsewhere in rhe Ocean ofDefinitive Meaning.
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and those are said to be entities of endless attributes such as the powers, fearlessnesses, and so forth that are non-self-empty qualities. Here, with regar<;l to the basis in [Buddha's] thought, such was said in consideration that all [conceptual] apprehensions as those (that is, as the element of attributes and so forth) and all subjects involved with those [conceptual apprehensions]• are self-empty. This is because all phenomena, forms and so forth, are said to be in three.categories [imputational, otherpowered, and thoroughly established natures], and from among them those said to be self-empty are in consideration of imputational and otherpowered forms and so forth. Similarly, the statement: Because the element of attributes does not exist, bodhisattvas do not apprehend a prior limit. Because thusness, the limit of reality, and the inconceivable basic element do not exist, bodhisattvas do not apprehend a prior limit. is of interpretable meaning with a thought behind it, as above. Such was stated in consideration that al~ough the element of attributes is not nonexistent, adventitious. attributes· undifferentiably [that is, without exception] do not exist in them. These [non-literal teachings] are for the sake of pacifying discriminations and conceptualizations as this and that. Similarly, the statement: Because the entity of the element of attributes does not exist, bodhisattvas do not apprehend a prior limit. Because the entity of thusness, the limit of reality, and the inconceivable basic element do not exist, bodhisattvas do not apprehend a prior limit.
was not made in consideratioh of the non-existence of the. entity of the element of attributes, thusness, but in consideration of the non-existence of the entities of other, adventitious phenomena. Here also the purpose is as before. The damage to their being of definitive meaning is that even the Mother ofConquerors [the Perfection of Wisdom Sutras] say: Whether· ones-gone-thus arise or whether ones-gone-thus do not arise, the thusness, unerring thusness, non-other thusness, noumenon, element of attributes, source itself of attributes, flawlessness of attributes, limit of reality, and inconceivable basic
dt mams kyis khyab pa'i chos can; 338.5. Here chos can likely means "consciousnesses" although it could also mean "phenomena."
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element of those phel)Omena remain thus. If in those there is no self, sentient being, living being, transmigrator, nourisher, creature, peison, personage, ruler, doer, feeler, knower, and seer, then how could there be form among those! through to: How could there be aging and death! How could there be dependently arisen phenomena! And if those phenomena do not exist, how could there .be the likes of sentient beings to be released from whatsoever cyclic existence of the five transmigrations! and also the Bodhisattva Section Sutra in the Pile ofjewels says: Moreover, omnipresent emptiness exists. In this a so-called self, sentient being, living being, creature, and person does not exist. This indicates that the thusness that is the basis of emptiness is never nonexistent and that imputational natures and other-powered phenomena .are primordially non-existent in it, and hence it is empty of those; therefore, it is other-emptiness. Through this mode, the statements in the Mother itself: About that, what is other-entity emptiness•? Whether ones-gonethus :tFise or·whether ones-gone-thus do not arise, the source itself of attributes, noumenon, elemeni: of attributes, flawlessness of attributes, thusness, unerring thi.tsness, non-other thusness, and limit of reality remain thus. In this way that which is their emptiness of other entities is called "other-entity emptiness." and also in [Vasubandhu's] commentary: The non-existence of other phenomena-the aggregates and so forth-in those is called "other-entity emptiness." are explained well. In that way, the mode of emptiness of the noumenal thusness is not that it is empty of itself but that it is the basis empty of other phenomena. Concerning this-whether form bodies ofbuddhas come to the world or do not come, whether persons realize it or do not realize it, see it or do not see it-the limit of reality, which has many synonyms such as source of attributes and so forth, has abided thusly without changing, indestructible and not susceptible to being abandoned, without difference earlier and later, always partless, omnipresent, and all-pervasive. That is the meaning of not being erilpJy of. its own entity. gzhan gyi dngos po stong pa nyid.
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Concerning the emptiness of other entities, the· emptiness of imputational phenq_Jl1ena such as self, sentient being, living being, transmigrating being, nourisher, creature, and so forth and the primordial emptiness even of: other-powered conventional aggregates such as forms and so forth · constituents sense-spheres dependently arisen phenomena and sentient beings traveling in the cyclic existences of the five transmigrating beings is the meaning of other-entity emptiness. It is also the meaning of: the non-existence of something in something is its emptiness of that, and that which is the remainder, or basis of emptiness, forever exists.
the
This mode also explains the mode of emptiness in the statement in the Mother itself: Because the element of attributes is empty, bodhisattvas do not apprehend a prior limit. Because thusness, the limit of reality, and the inconceivable basic element are empty, bodhisattvas do not apprehend a prior limit. Similarly, with respect to the statement: Because the element of. attributes is void, bodhisattvas do not apprehend a prior limit. Because thusness, the limit of reality, and the inconceivable basic element are void, bodhisattvas do not apprehend a prior limit. you should also understand that although it is not void of itself, it is void of others, and through having become mindful again and again of this unique profound essential of quintessential instructions that also explain well the many .occasions of non-establishment, purity, intensive purity, thorough purity, ceasedness, cessation, extinction, separation, intensive separation, purity, abandonment, and so forth, you will understand well: the meaning of the emptiness of its own entity• and the emptiness of other entitiesb rang gi dngos po stong pa nyid; this could also be translated as "emptiness of other entities. n b
gzhan gyi dngos po stongpa nyid.
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the meaning of empty emptiness and non-empty emptiness the meaning of the emptiness of non-entities and the emptiness that is th.e [ultimate] nature of non-entities [that is, emptiness that is the ultimate nature opposite from .non-entities] the mere emptiness of the phenomenon that is the object negated and i:he emptiness that has many synonyms such as basis of emptiness, noumenon, thusness, ai:J.d so forth. Similarly, with respect to the statements: Knowledge-of-all is empty of knowledge-of-all; knowledge-of-thepath is empty of knowledge.:of-the-path; exalted-knowledge-of-allaspectS is empty of exalted-knowledge-of-all-aspects. and: If a one-gone-thus's ten powers, four fearlessnesses, four individual correct knowledges, and eighteen unshared buddha-attributes are very non-existent and not observed, how could· achievement of them exist! and: If a one-gone-thus, foe destroyer, complete perfect buddha is very non-existent and not observed, how could achievement of that exist! and: A one-gone-thus's powers, fearlessnesses, individual correct knowledges, and unshared buddha-attributes are empty of unshared buddha-attributes. Why? In emptiness the noble truths through to the unshared buddha-attributes do not exist; bodhisattvas do not exist. and so forth, and: Because omniscience does not exist, bodhisattvas do not apprehend a prior limit. Because omniscience is empty, void, and natureless, bodhisattvas do not apprehend a prior limi.t. and so forth, it is necessary to realize well the modes of: self-emptiness-emptiness of non-entities other-emptiness-emptiness that is the [u!timate] nature of non-entities [that is, emptiness that is the ultimate nature opposite from nonentities]. Concerning those, if you know the division of the two truths with respect to
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knowledge-of-all, knowledge-of-the-path, exalted-knowledge-of-all-aspects,. the fearlessnesses, individual correct knowledge, unshared buddhaattributes, buddha, enlightenment, bodhisattva, and so forth, you will not be obscured with regard to the subduer's word. About those: .
•.
Because the ultimate ten powers and so forth are noumenal bases of emptiness, the uncompounded basic element itself, they are final true cessations. Because conventional ten powers and so forth are included in impermanent true paths, they are self-empty.
Those abide in fact; consequently, it is to be known that: There is not the slightest contradiction in teaching that those that abide as self-empty are self-empty. "Whatsoever [passages] say that the non-self-empty are self-empty are just of interpretable meaning with a thought behind them, as indicated above. In consideration of this, the Superior Great Drum Sutra also says: "Bhagavan, also in the great vehicle there are many siitras teaching the meaning of emptiness." The bhagavan pronounced, "All ,whatsoever that teach emptiness are to be known as having a thought [behind them]. These unsurpassed siitras such as this are to be known as nor having a thought [behind them]. and so forth. Concerning this, about compounded [phenomena] being included in impermanent things, the Great Mother says: Subhiiti, with respect to "compounded phenomena," phenomena included in the desire realm, form realm, and formleSs realm and furthermore in the realm ofthe compounded other than those and the four mindful establishments, four thorough abandonings, four legs. of manifestation, five faculties, five powers, seven branches of enlightenment, eight branches of superior paths, four noble truths, four concentrations, four immeasurables, four formless absorptions, eight liberations, nine serial absorptions, emptiness, signlessness, wishlessness, five clairvoyances, six perfections, all emptinesses, all meditative stabil!zations, all doors of concentrative retention, a onegone-thus's ten powers, four fearlessnesses, four individual correct knowledges, great love, great compassion, and eighteen unshared buddha-attributes-.::...those are called "compounded phenomena."
370
Mountain Doctrine
Here, because those ranging from compounded establishments through mindfulness through [compounded] unshared buddha-attributes are included in true paths, they are self-empty. :Simihuly, the Meeting ofFather and Son Sutrds6 in the Pile ofjewels also says: Budqha is just only terminology. Likewise, the subduer calls the powers, pristine wisdoms, and four fearlessnesses "conventional." The Mother also says: The perfection of wisdom is impermanent, not due to separateness from anything.... The eighteen unshared buddha-attributes are impermanent, not due to separateness from anything. and so forth, and: Those ranging from the perfection of giving through to the· eighteen unshared buddha-attributes do not become manifestly purified in complete perfect enlightenment. Subhiiti, why? It is thus: even all those phenomena are compounded, manifestly compounded; through compounded and manifestly compounded phenomena exalted-knowledge-of-all-aspects cannot be attained. However, Subhiiti, all those phenomena serve as causes of achieving the path and of producing the path; they are not for the sake of attaining the fruit. · Concerning that, about the ten powers and so forth included in ultimate · uncompounded true cessations, the holy bhagavan Lokeshvara [Kalki Pul}~arika] says: The great seal is endowed with the characteristics of natureless attributes, endowed with the supreme of all aspects, the goddess perfection of wisdom, progenitor of all buddhas. It is also called by a term "source of attributes"-the source of attributes from which all natureless attributes arise. The natureless attributes are the 84,000 piles of attributes, such as the ten powers, four fearlessnesses, and so forth. That which gives rise to them is the source of attributes, the buddha-field. It is the ground of buddhas and bodhisattvas, the. ground of bliss, and the ground of production. That which gives rise to blood, feces, and regenerative fluid is not a source of attributes. Here the field of the desire and separation from desire. of those in cyclic existence is of ones-gone-thus. Therefore, the source of attributes has the nature of the element of attributes, vishvamata embraced by bhagavan kalachakra, always free from all obstructions.
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and so .forth, and the holy presence, the conqueror Maitreya also says [in the
Sublime Continuum ofthe Great Vehicle] :"~7 The first, the body [of attributes], is [indivisibly] endowed with The separative qualities[-discerned by merely separating from obstructions through accumulating the collections-of pristine wisdom-the ten] powers, [four fearlessn~ses,] and so forth.' Because all uncompounded qualities of the body of attributes are attained through mere separation from adventitious defilements, they are separative qualities; the thirty-two here are a condensation of the main ones. [Maitreya' i Sublime Continuum of the Great Vehicle] says that an extensive division of their aspects is beyond count and limitless."~8 [The body of attributes of natural] clear light, [the uncontaminated basic element,] is not made [by causes and conditions, And] functions indivisibly [as the nature of all sentient beings]; It is just [spontaneously] endowed [from the start] with all attributes, [the immeasurable buddha-qualities of the powers and so forth,] Beyond the number of sands of the Ganges, and:·n• [The element of attributes] is not empty of the unsurpassed [ultimate infinite buddha-qualities of the powers and so forth] Which have the character of not being separable [from the noumenon].b and also the commentary by the great middle way holy honorable superior Asanga quotes the Shrimaladevi Sutra: Therefore, the matrix-of-one-gone-thus is empty of divisibility, separability, and all the coverings of afflictive emotions, but it is not empty of indivisibility, inseparability, and inconceivable buddhaattributes beyond the number of sands of the Ganges·River. and in commentary on [Maitreya's Sublime Continuum of the Great Vehicle/.t.o "Ultimate buddha-qualities such as the ten powers and so forth exist] indivisibly [in] the noumenon< [even at the time of a common being who is For the remaining two lines of this st-anz.a and the previous two stanz.as, see the citation on 426. b For more context, see the earlier citation, 187. Dol-bo-ba (Rays of th~ Sun, 27.3) takes ~hos as ~hos nyid, which is confirmed by the Sanskrit avinirbhagadhannatvilt. For more context, see the earlier citation, 95.
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Doctrin~
solely together with thorough afflictions, but they are not manifest]," says: Concerning that, stainless buddha-qualities wholly exist indivisibly even on the grounds, (that is, levels,] of thoroughly afflicted common beings, without differentiation of earlier and later noumenon; hence, this situation is inconceivable.• Thus the eighty-four thousand bundles of ultimate attributes-the naturelessb ten powers and so forth which are not differentiable from and could not be divided from the source of attributes, the goddess great seal, the perfection of wisdom goddess, vishvama.ta, element of attributes, thusness-or inconceivable buddha-attributes beyond the count of sands of t:he Ganges ,River are noumenal uncompounded qualities of the' limit of reality. Hence, they are not self-empty, but the basis of emptiness, emptiness that is the (ultimate] nature of non-entities, other-entity emptiness, non-empty emptiness. The Great Mother also says: Subhiiti, with respect to "uncompounded attributes," those in which there is no production, no disintegratiof?., and no change in state-the extinguishment of desire, the extinguishment of hatred, the extinguishment of bewilderment, thusness, unerring thusness, thusness of which there is no other, noumenon, element of atu~ib utes, flawless noumenon, inconceivable basic element, limit of reality-Subhiiti, those are called "uncompounded attributes." and: Venerable Sharadvatiputra, moreover, all attributes are virtuous; all attributes are without unseemliness; all attributes are uncontaminated; all attributes a:re unafflicted; all attributes are pure; all attributes are beyond worldly example; all attributes are uncompounded, not due to separation from anything. Through those, the statements of "attributes that are uncompounded qualities, ultimate virtues that are naturally beyond the world and pure, beyond the count of sand of the Ganges River" should be understood; these are not conventional attributes. Similarly, the meaning also"of the statement in the Sutra of the Inconceivable Sphere ofBuddhas'6 ' in the Pile ofjewels: Monastics, the. unproduced, unarisen, unmade, uncompounded, and uncompounding exists. Monastics, the unproduced, unarisen, For more context, see the citation on 95. That is, nor having a narure of compounded phenomena.
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unmade, uncompounded, and uncompounding is not non-existent. and so forth also is explained well through just those explanations above. It is s:Ud that noumenal_ forms and ·so 6' Indicating that to attain thos~ it is forth-ulttmate buddha attnbutes beyond necessary to ceas~ thes~ impur~ aggregates the count of the sands of the Ganges River, (347.21185b.6) and so forth, such as the natureless ten pow- L - - - - - - - - - - - - - - l ers, having an essence naturally spontaneously complete-are attained through having ceased adventitious defiled forms and so forth. The Mahiiparinirvii?JP- Sutra says::'62 The Bhagavan said to the venerable all-knowing KauJ;?.c;J.inya, "Forms are impermanent; due to the condition of ceasing forms, forms of ever-abiding release are attained. Feelings, discriminations, compositional factors, and consciousnesses are also impermanent; due to the condition of ceasing consciousnesses, conscio~snesses of ever~abiding release are attained. KauJ;?.c;J.inya, forms are misery; due to the conditiOD: of ceasing forms, blissful forms of release are attained. Such is also to be known at length with respect to feelings, discriminations, compositional factors, and consciousnesses. KauJ;?.c;linya, forms are empty; due to the condition of ceasing empty forms, the release of non-empty forms is attained. Such is also to be known at length with respect to feelings, discriminations, compositional factors, and consciousnesses. KauJ;?.c;linya, forms are selfless; due to the condition of ceasing forms, forms of release, the real self, are attained. Such is also to be known at length with respect to feelings, discriminations, compositional factors, and consciousnesses. KauJ;?.c;linya, forms are thoroughly impure; due to the condition of ceasing forms, thoroughly pure forms of release are attained. Such is also to be known at length with respect to feelings, discriminations, compositional factors, and consciousnesses. KauJ;?.c;linya, forms are born, age, become ill, and die; due to the condition of ceasing forms, forms of release-without . birth, aging, sickness, and death-are attained. Such is also .to be known at length with respect to feelings, -discriminations, compositional .factors, and consciousnesses. KauJ;?.c;linya, forms are ignorant; due to the condition of ceasing forms, non-ignorant forms of release are attained. Such is also to be known at length with respect to feelings, discriminations, compositional factors, and consciousnesses.
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Kaul).<;linya, forms become causes of birth; due to the condition of ceasing fonns, forms of release-without birth-are attained. Such is also to be known at length with respect to feelings, discriminations, compositional factors, and consciousnesses. KauiJ.<;linya, forms become causes of the four perversions; due to the condition of ceasing forms, forms of' release that are not causes of perversions are .attained. Such is also to be known at length with respect to feelings, discriminations, compositional factors, and consciousnesses. · Kaul).<;linya, forms are causes of immeasurable non-virtuous attributes. It is thus: from forms come the phenomena of: lust for the bodies of males, females, and so on l!nd for food desire, hatred; bewilderment, miserliness, and j<;alousy non-virtuous minds avaricious minds food of bondage: food of consciousness, food of contemplation, and food of contact birth from an egg, birth from a womb, birth from heat and moisture, and spontaneous birth the five desires [for the respective objects of the senses] the five obstructions [regret, lethargy, sleep, excitement, and doubt] and so forth; due to -the condition of ceasing forms, forms of release-bodies without all those innumerable faulty defects-are attained. Such is also to be known at length with respect to feelings, discriminations, compositional factors, and consciousnesses. KauiJ.<;linya, forms are bound by bonds; due to the condition of ceasing forms of bonds, non-bound forms of release ar~ attained. Such is also to be known at length with respect to feelings, discriminations, compositional factors, and consciousnesses. KauiJ.<;linya, forms are causes of uninterrupted continuation; due to the condition of ceasing continuous forms, non-continuous forms of release are attained: Such is also to be known at length with respect to feelings, discriminations, compositional factors, and consciousnesses. Kaul).<;linya, forms are not causes of refuge; due to the condition of ceasing forms, forms of release--in refuge-are attained. Such is also to be known at length with respect to feelings, beings pa 'i zas; this is likely ordinary food.
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discriminations, compositional factors, and consciousnesses. Kau.t;tc;iinya, forms are like wounds; due to the condition of ceasing forms, urtscarred forms of release are attained. Such is also to be known at .length with respect to feelings, discriminations, compositional factors, and consciousnesses. Kau.t;tc;iinya, forms are not quiescent; due to the condition of ceasing forms, quiescent forms of parinirva.t;ta are attained. Such is also to be known at length with respect to feelings, discriminations, compositional factors, and consciousnesses. Kau.t;tc;linya, whatever person knows in such a manner is called "virtuous practitioner"• and also called "brahmin." That person is also called "one endowed with the doctrine of a virtuous practitioner and the doctrine of a brahmin." Kau.t;tc;linya, separate from buddha's doctrine there are no virtuous practitioners, and no brahmins, and no doctrines of virtuous. practitioners and brahmins. All fordert' are reduced to spe~ng lies; they have no pure behavior. Though having pretensions like those two aspects, they do not have the source of those two aspects. Why? Without doctrines of virtuous practitioners and brahmins, how could virtuous practitioners and brahmins exist? I always proclaim this lion's roar to the circle of retinue. You also should always proclaim this lion's roar to the circle of retinue. Here, because the forms and so forth that are to be ceased are defilements fit to be abandoned, they are self-empty. Because the forms .and so forth of the matrix-of-one-gone-to-bliss, ultimate objects of attainment always abiding as the bases of the cessation of those, are natural dear light not fit to be abal).doned, they are other-empty. In this way,. the forms and so forth of 7 •Indicating that when those are atthe ultimate matrix-of-one-gone-to-bliss- rained, all profound modes ofsubsistence, attained through ceasing the continuum of the alternative evaf!! and so forth are the forms, and so forth, of adventitious de- attained (350.61187b.6) filements, which have an essence of impermanence, misery, emptiness, selflessness, impurity, ignorance, and so forth-are other than external and internal conventionalities. They are said to be: essences of vajrasattva and vajrapadma, vajra semen and particle5,C vajra
dgesbyong. That is, non-Buddhists propounding a ford to liberation. That is, blood.
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moon and sun, vajra knower and known, vajra vowels and consonants, and so forth essences of the syllables eva'f!Z, which is the primordially undifferentiable mixture into one taste of the five immutable great emptinesses and the six immutable empty drops. Kalkr Pu~4arika' s Great Commentary on the [Kalachakra} Tantra• says: '
Here, these fourteen syllables "Empty wisdom, also drop, supreme, and vajra-holding,"b contain this person who is a great being of the six constituents' by way of th:e words "empty" and so forth, as follows. The pristine consciousness aggregate; the consciousness aggregate; the. pristine consciousness constituent; the consciousness constituent; the space constituent; the mental, ear, ·sound, and phenomena constituents; the supreme faculty; bhaga; discharging urine; and emitting regenerative fluid-that these are just devoid of obstructions, just of equal taste, and just mixed as one is called "empty." All are not nothings because of just being individually known by yogis. That itself is called the indestructibility of conquerors. The nominal sign of this indestructibility is an inexpressible, mere, drawn figure of a curved knife in the middle of the south, north, east, and west-the first immutable great emptiness. After that, the term "alsc( here i:n "wisdom also" is used with a sense of inclusion because it communicates a sense of assimilation. The word "wisdom" is for understanding "the third emptiness" as follows. That the feeling aggregate, the fire constituent, eyes, tastes, arms, and going are JUSt without obstructions, just of equal taste, and just mixed as one is wisdom, the third immutable great emptiness. Its· nominal marks are two drops [that is, a visarga] in the south of the sign of the indestructible center-they are inexpressible. This word "drop" is for understanding "the fourth emptiness" due to the earlier term "also." It is thus: that the discrimination aggregate, the water constituent, tongue, visible forms, legs, and .taking are just devoid of .obstr1:1ctions, just of equal taste, and just mixed as one is the drop, the fourth immutable great emptiness. Its nominal sign is a single drop in the north of the sign of the indestructible center-it is inexpressible. "Supreme and vajra-holding" ·are supreme and supreme and rgyud 'grel chen po. stong pa ye shes kyang ste thig le mchog dang rdo rje 'dzin pa.
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vajra-holding because one is split off through repetition. Due to the earlier term "also" these three become names of emptinesse5. The first word "supreme" expresses the second emptiness, as follows. That the compositional factor aggregate, wind constituent, nose, tangible objects, faculty of speech, and discharging .feces. are just devoid of obstructions, just of equal taste, and just mixed as one· is supreme, the second immutable great emptiness. Its nominal sign is a mere drawn figure of a staff in the east of the indestructible center-it is inexpressible. The second word "supreme" expresses the fifth emptiness, as follows. That the form aggregate, earth constituent, body sense power, odors, anus, and speaking are just devoid of ·obstructions, 1 just of equal taste, and just mixed as one is supreme, the fifth immutable great emptiness. Its nominal sign is a mere drawn figure of a skull• in the west of the indestructible center-it is inexpressible. The five-mixed as one through the progression of that statement in that way-:-is expressed as a vajra, the fifth immutable great emptiness, the syllable va!!l, vajrasattva, great bliss. and: Thus the syllable varrz is to be realized by a yogi as the fj.fth immutable great emptiness, an essence of unapprehendable compassion, beyond the phenomena of minute particles, like the nature of a prognostic image. and: The five immutable great emptinesses are the nature of the thirtysix; just that the conquerors call vajra. Because of holding that, it is vajra-holding. The six immutable empty drops are the syllable e; the source of attributes, forms of emptiness. endowed with all aspects. It is thus: That the consciousness aggregate, space constituent, ears, phenomena constituent; bhaga, and emission of regenerative fluid are just devoid of obstructions is the emptiness endowed with all aspects. Its nominal sign is the inexpressible consonant k, entity of the k group, above the indestructible center-the first empty drop. That the aggregate of compositional factors, wind constituent, nosd, tangible objects, speech, and discharging feces are just devoid
One Tibetan scholar suggested reading thong (plow) for thod (skull): 'Dzam thang edition, 189a.2.
378
Mountain Doctrine
of obstructions is the emptiness endowed with all aspects. Its nominal sign is the inexpressible consonant c, entity of the c group, to the east of the eastern sign-the second empty drop. That the aggregate of feelings, fire constituent, eyes, tastes, arms, and going are just devoid of obstructions is the emptiness endowed with all aspects. Its nominal sign is the inexpressible consonant !• entity of the ! group, to the south of the southern sign-the third empty drop. That the aggregate of discriminations, water constituent, tongue, visible forms, leg faculty, and taking are just devoid of obstructions is the emptiness endowed with all aspects. Its nominal sign is the inexpressible consonant p, the entity of the p group, to the north of the northern sign-the fourth empty drop. That the aggregate of forms, earth constituent, -body sense power, odors, anus, and speaking are just devoid of obstructions is the emptiness endowed with all aspects. Its nominal sign is the inexpressible' consonant t, the entity of the t group, to the west of the western sign-the fifth empty drop. That the aggregate of pristine wisdom, pristine wisdom constituent, mental [sense power], sounds, supreme faculty, and discharging urine are just devoid of obstructions is the emptiness endowed with all aspects. Its nominal sign is the inexpressible consonant s, the entity of the s group, beneath the sign of the indestructible center-the sixth empty drop. In that way the six immutable empty drops are the source of attributes, vajra holder, syllable e, emptiness having apprehension,' having the nature of a prognostic image. and: Here the five immutable great emptinesses are the group of vowels; called "regenerative fluid" and "moon." The six immutable empty drops are the group of consonants, called "particles [of blood]" and "sun." Here regenerative fluid and moon are the syllable varrzvajra. Particles and sun are the syllable tt-lotus. The sameness of these two-vajra and lotus-is vajrasattva. Vajra is supreme bliss, consciousness, and essential fluid; sattya is the form of wisdom endowed with all aspects, ·object to be known, and sun. They are blessed into magnificence by pristine wisdom and consciousness; devoid of obstruction; mixed into one; suchness; and the fulfiller of dmigr pa dang bcas pa.
Path
379
the welfare of transmigrators. • and: Similarly, alternative internal knowledge, the goddess perfection of wisdom, naturally luminous great seal, goddess having the form of innate joy, state of completion having as concordant cause the element of attributes-mother of vajrasattva and buddha, not an object of activity' of dependently arisen faculties, object of activity of the supreme faculty, nature of supremely immutable bliss, beyond the phenomena of minute particles, like a prognostic image in a mirror and a dream-is called the conquerors' innate body due to being a supremely immutable nature. Here with respect to the immutables, unobstructed forms, feelings, discriminations, compositional factors, and consciousnesses are the five immutables, called great emptinesses. Similarly, unobstructed earth, water, fire, wind, and space constituents are called the five immutables. The six immutables are the unobstructed eye, ear, nose, tongue, body, and mental [faculties], hav,ing abandoned apprehension of their individual respective objects. Similarly, the unobstructed constituents of visible form, sound, odor, taste, tangible object, and phenomena. are also called i:he six immutables; these aggregates, constituents; and sense-spheres that are equal in taste as one are the empty·drops. Also, when those drops are nonemitted, they are called supremely immutable. Furthermore, the supremely immutable is the syllable a; that which has arisen from the syllable a is called completely perfect buddha, vajrasattvi, entity of wisdom and method, androgynous rank, innate exalted body because of being indivisible cause and effect, essence of knower and object known. That also is bhagavan kalachakra-rank of supremely immutable bliss. and, "Here the five immutable great emptinesses are vajra," and: These called "six immutable empty drops" are the source of attributes that are the basis of this, have a character of buddha form, and operate in all the three realms and three times. The unobstructedness of the six-:-the aggregates and so forth of cessation-and the thirty-six constituents and thirty-seventh mutable pristine wisdom is called the body of attributes, source of attributes. The four vajra.S are the five immutables; these display the various magical displays gro ba 'i don mdzad pa po.
380
Mountain Doctrine
of emanation bodies. The sounds teaching doctrine are called "complete enjoyment." Those aggregates, constituents, and so forth-primordially devoid of obstruction, undifferentiable, of 'equal taste, endowed with all noumenal aspectS-are other than, supreme to, and transcendent over external and internal conventional aggregates, constituents, and so forth.:16~ Moreover, the Five Hundred Thousandr-'-8-,l-n-dz-'ca-n-.n-:g-th_a_t-th-o-se_P_e_ry_o_b;-.e-cts-.-of--, Stanza Root Kalachakra Tantra says: attainment are other than, supreme to, and transcendent over these external and Through ceasing cause and effect internal conventionalities There is no.doubt about budqhahood- (356. 3/1 9 la.3) Dustless, dust free, without defile'---------------' ment, Defects abandoned, flawless, Very awakened, awakened nature, All-conscious and all-knowing, sacred ultimate.' Through ceasing cause and effect The exalted body of the lord of conquerors is alternative; Exalted body, speech, mind, and bliss are alternative; The collections of aggregates are alternative, The earth constituent and so forth are alternative, Objects, sense powers, and Likewise body faculty and actions Of the body fa<;:ulty are alternative. In all ways arms, legs, and so forth And in all ways eyes, mouth, and head And in all ways that having hearing Abide pervading all in the world.
This statement that alternative aggregates and so forth are attained through ceasing these aggregates-included within cause and effect and abiding as self-empty-also says that alternative aggregates, constituents, and so .forth exist, and since it says that these are also empty, an emptiness other than self-emptiness is well eStablished, and that moreover is 1,1ltimate otheremptiness. Through "In all ways arms, legs, and so forth" and so on, it indicates the exalted body of pristine wisdom-undifferentiable union of method and wisdom-endowed with all faculties, and also indicates that it abides all-pervasively. That .js equivalent to the body of attributes, the great nirva.t;ta, which is described as pure, self, blissful, and permanent.
dampapo.
Path
,381
These very meanings are also set forth in the Sutra Set Forth by Akfha-
yamati: The element of attributes is indeed the earth constituent, but the element of attributes is not of a character of hardness. The element of :j.ttributes is indeed the water constituent, but the element of attributes is not of a character of wetness. The dement of attributes is indeed the fire constituent, but the element of attributes is not of a character of ripening. The element of attributes is indeed the wind constituent, but the element of attributes is not of a character of motility. The element of attributes is indeed the eye constituent, but the element of attributes is not of a character of seeing. The element of attributes is indeed the ear, nose, tongue, body, and mentality constituents and is indeed the eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mental consciousness constituents, but the element of attributes is not of a character of only hearing, smelling, tasting, feeling, and knowing and is not of a character of only knowing visible forms, knowing sounds, knowing odors, knowing tastes, knowing tangible objects, and knowing phenomena. The element of attributes is indeed the visible form constituent and the sound, odor, taste, tangible object, and.phenomena constituents, but the element of attributes. is not of a character of what is known by eye consciousness and ear, nose, tongue, body, and mental consciousnesses. and so forth; since it applies these individually at length, you need to look at that very siitra. Similarly, the Glorious Tantra ofNon-Pollution also says::...... Because the alternative aggregates and so forth are perceived, It is called "maiJ.<;lala of collections." and the Chapter on Pristine Wisdom [in the Kalachakra Tantra] also says: This sole vajrasattva arises as heruka, like a cloud at the end of an era, for the sake of ripening noxious beings. He also arises as samayajina• for the sake of the happiness of the obscured, Also as the lord of jewels,~ ratnasambhava, for the sake of those beset by pain,
b
dam tshig rgyal ba: the Sanskrit is conjectured; rin chm dbang po.
382
Mountain Doctrine
Also as the lotus bearer• for the sake of the desire of those having desire, Also as the one with a sword In his lotus hand, amoghasiddhi, for the sake of vanquishing obstructors. From· hatred.he arises as vishvamata, vajra lady sky-traveler, like fire at the end of an era.b From obscuration, lochana; from pride, mamaki, who is supreme compassion. From desire, pa~9,aravasin. From jealousy, tara, who is a treasure of all good qualities. These twofold various physicalities also arise as all alternative objects and subjects. On this [Kalki Pu~9,arika's' Stainless Light] commentary says: This sole vajrasattva himself, who was mentioned earlier, arises as black heruka, like a cloud at the end of time. Alternative consciou~ness· of the phenomena ofnon-emission is heruka. Moreover, vajrasattva emanates him for the sake of ripening noxious beings. That vajrasattva also arises as samayajina, that is to say, vairochana-alternative form-for the sake of ripening the obscured. He also arises as the lord of jewels, that .is to say, ratnasambhava, who takes away all pain-alternative feeling of the phenomena of non-emission-for the sake of giving to those having pain. He also arises as the lotus bearer, that· is to say, amitabha, who bestows the bliss of non-emission"'-alternative discrimination 'of the phenomena of non-emission~for the sake of the desire of those having desire. He also arises a.S the one with a sword in his lotus hand, that is to say, amoghasiddlii, who makes the mind unobstructed and vanquishes obstructors such as demons-alternative compositional factors of the phenomena 9f non-emission-for the sake of vanquishing obstructors. Thus, it speaks of the purities of the five buddhas. ·Now, ·speaking about the five constituents it says "From hatred ...." From great·hatred, which is the extinction of ordinary hatred, he arises as the goddess perfection of wisdom, emptiness endowed with all aspects, vishvainata, vajradhatvishvari, vajra sky traveling goddess. Likewise, from great obscuration, which is the extinction of obscuration, he. becomes lochana. From the cause of great pride, which is the extinction of pride, . mamaki, who is pad 'dzin. dus mtha'i rtse mo can.
P'ath
383
supreme compassion. Fr()m great desire, which is the extinction of desire, pat?-c;laravasin. From great jealousy, which is the extinction of jealousy, tara, who is a treasure of all good qualities. In that way, it says that these are the charactet of alternative space, alternative earth, alternative water, altetnative fire, and alternative wind, established from unobstructed form and the bliss of non-emission. These twofold various physicalities, which are kal.achakra and vishvamata.-method and wisdom-mixed .into one, arise as all alternative objects and subjects: alternative objects such as odors and so forth, .alternative subjects such as ear and so forth, alternative speech, arms, and so forth, and alternative activities of the action faculties and so forth. Thus, the statement:'· In all ways arms, legs, and so forth And in all ways eyes, mouth, and head And in all ways that having hearjng Abide pervading all in the world~ speaks of vajrasattva. Thus, it says: Endowed with all self-knowledge and other-knowledge, The supreme person helping all Is passed beyond worldly exampleSupreme lord of knower and known. and [Kalki Pul).c;larika's Stainless Light commentary on] the Chapter on Methods of Ach~evement [in the Kalachakra Tantra] ·also says:l6~ Here, when conventional phenomena have ceased, they are those o~her compositional factors and so forth. Hence, pure compositional factors are amoghasiddhi due to the extinguishment of the obstructions of compositional factors. Feelings are ratnasambhava, called "undefiled jewel in hand." The word "and" has a conjunctive meaning. • Likewise, discriminations are amhabha. Form aggregates are vairochana, called "having a wheel." These, furthermore, are ~hobhya and so forth: the five aggregates-consciousness and so forth-become pure due to the purification of and lack of obstruction in regenerative fluid called "that having a rabbit"b and in flesh, blood, urine, and feces, which are called "power." Similarly, "the six goddesses" are vishvamata, vajradhatvishvari,. The reference is to the word "and" that connects the first two identifications in stanza 104 from this chapter in the K4/achakra Tantra, which Dol-bo-ba does not cite. b A common epithet .of the moon, which is seen as having the image of a rabbit on it.
384
Mountain Doctrine
tara, pandaravasini, mamaki:, and lochana; "through the constituents" [indicates that] through having stopped the constituents of pristine consciousness, space, wind, fire, water, and earth, those other constituents become pure. "Through objects and subjects" [indicates that] through the purity of the six objects (forms and so forth) and the six subjects (eyes and so forth) the purities of other forms and so forth and of.other eyes and so forth are ~hitigarbha and so forth together with riipavajri and so forth-the pure bodhisattvaS as well as their seals [that is, consorts]. About th.e fierce deities, "through the powers" [refers to] the power of faith, power of effort, power of. mindfulness, power of meditative stabilization, and power of wisdom a:nd [indicates that] through having extinguished the obstructions of non-faith, noneffort, non-mindfulness, non-meditative stabilization, and nonwisdom these become the powers of faith and so forth. The purities through [having extinguished· the obstructions of] these powers .are the purities of the fierce monarchs-u~h~I~ha, vighnantaka, p~;a jfiantaka, padmantaka, and yamantaka. About "definitely again the others," [this refers to] sumbharaja, niladai].4a, ~akk.i, achala, and mahabala [and indicates that they are] the purities of the five action faculties-bhaga,' speech, arms, legs, and anus-together with raudrar~hi and so .forth [which are through the purification] of the activities of the action faculties. Chamul]-43. and so forth are .through [having extinguished the obstructions of]the eight watches [of a day]. Bhima and so forth dwelling on the lotus petals are through [having extinguished the obstructions of] the sixty hoursb of temporal conjunction of a day.< Four are through the purification of the emptyd petais. The others--charachika and so forth and bhima and so forth-are purified· through having extinguished the obstructions of the wheel of emanation! "Demi-gods and so forth" [indicates that] naiqtya, vayu, agni, ~ha~].mukha, samudra, ga~enra, shakra, brahma, rudra, ~ha, vi~h!].u, and yama are purified through having extinguished the
b
That is, vagina; this likely stands for the more usual genitalia ( 'd_oms, upastha). These are astrological hours of twenty-four minutes.
nyi ma 'i dus s"tiJor chu tshod drug cu rnams.. These are empty in the sense that wind does not move in them except through meditation and at death. · .
d
That is, the clrannel-wheel at the navel region.
Path
385
obstructions of the twelve-the month of chaitra (nag pa), the month of vaishakha (sa ga), the month of jy~h~a (snron), the month of ~hadha (chu stod}, the month of shrava9a (gro bzhin}, the month of bhadra (khrums stod), the month of ashvina (tha skar), the month of krtika (smin drug), the month of margashira (mgo}, the month ofpau~ha (rgyal), the month of magha (mchu), and the month of phalguna (dbo). The three hundred sixty associated with lasya and so forth, dwelling on the lotus petals of those are [purified] through [having extinguished the obstructions of] the days of the count of hours and breaths; through having extinguished the obstructions of the three hundred sixty days the other deities and goddesses of the petals are purified. [The text is indicating that] "In the secret [region] the dragons and fierce females also are purified through [having extinguished the obstructions of] the ruler of humans [that is, sixteen] hours doubled"; they are doubled due to the divisions of wisdom and method. Likewise, "goddesses of desires and so forth" [indicates that] here the aforementioned thirty-six goddesses of desires• and the thirty-six outer goddesses of desires!' are purified through [having extinguished the obstructions of] the physical activities by the power of the nature< and the. qualities;d through having extinguished the obstructions of the physical activities, the other goddesses of desires and so forth are purified. Through [having extinguished the obstructions of] the hairs there are all spirits! Through the thirty-five mill~onr unobstructed hair-pores the groups of elementals in the cemeteries are purified; [the text is indicating that] "In that way are the other spirits and other elementals." This is the purity. Through the unobstructed twenty-four principles the weapons of the principal [deity kalachakra] are purified by way of being without the natures of the twei:uy-four aspects. In "Through the force of the qualities of the nature,"' the nature is the group of constituents-earth and so forth. The qualities of those are the six
b
d
'
'dod ma, icchii. phyir 'dod ma, praticchii. rang bzhin, praflrti. yon tan, gur;a. grub pa, siddha. 6ye ba phrag phyed dang bcas pa 'i gsum po rnams. rang bzhin, prakrti.
386
Mountain
Doctrin~
objects; 'from having extinguished their obstructions the six external seals of other constituents-odor and so forth-are purified. Due to the absence of obstruction of the "vajras"-that is to say, the vajras of exalted body, speech, mind, and pristine consciousness that are the purities having .the character of waking, dreaming, deep sleep, and the fourth state-the internal seals are purified; those four seals of other exalted body are purified. "At the heart of the vajra-holder" [indicates that] .these dwell on a moon at ·the heart of the principal of the maiJ4ala. The glorious one having a vajra is the supremely immutable innate bliss. Vishvamata is the pristine wisdom of emptiness endowed with all aspects, perceiving the three times, pure because of having extinguished the obstructions of imaginary bliss of emission. "Abiding in the threefold existence" [indicates that] all aggregates and so forth at all times in all respects are pure because of having extinguished all obstructions; this is the bhagavan's ascertainment. Thorough knowledge of existence in that way is called "nirval).a." These, and so forth, say very frequently that aggregates, constituents, and so forth-which are other than the aggregates, constituents, and so forth that abide as self-empty-are deities of pristine wisdom and also empty, and h~nce a profound emptiness othe~ than self-emptiness is established as existin~.
Similarly, these statements that through ceasing the aggregates, constiJuents, and so forth-which are adventitious defilements abiding as selfempty-the aggregates, constituents, and so forth of the matrix-of-·onegone-to-bliss abiding as deities of pristine wisdom are attained also indicate that the basis of purification, the matrix-of-one-gone-to-bliss, is not extinguished by extinguishing what are to b~ purified. The superior Vajragarbha also says:;I(.G Through the bonds of things the consciousnesses and the eyes and so forth are bound. Release through thorough knowledge of this is called "thorough knowledge of the stoppage of those objects and sense powers." Hence, release through things themselves is release of the six coi:lsciousnesses through seeing past· and future objects with the divine eye and so forth. The bhagavan pronounced that "This consciousness is alternative." Similarly, those forms and so forth are also called "alternative." Therefore:~67 In all ways arms and legs, And in all ways eyes, mouth, and head
Path
387
And that having hearing of sounds in all worlds Abide pervading all.• This indicates that if objects and sense powers are not ceased, one is bound, and if ceased, one is released. This body of pristine wisdom endowed with all faculties-alternative consciousness and so forth-which is said to abide all-pervasively is a profound emptiness other than self-emptiness. Kalki PuJ?.c;larika's Glorious Stainless Light also says: In the middle of these-that is to say, earth and so forth-the vajric is not a nature and is not a transformation, being with'out a nature that pervades [transformations]. Because ofbeing a phenomenon of mind released from the predispositions of c}rclic ·existence, "a mind having mind is not mind." Thus, the existent alternative mind of nirvaJ?.a, devoid of the mind of cyclic existence, is called "the vajric" by the bhagavan. and, "The vajric-space pervading space-is devoid of object, without qualities, and without nature." You should understand this at length from the quintessential instructions of a lama. Moreover, [Kalki PuJ?.c;larika] says in that very text::~<"' Here the purities of the four mind-vajras come to be characters of the four exalted bodies. Mind without the entity of the niind of the fourth state-[orgasm] having a nature of bhaga [that is, vagina] and male organ polluted by the defilements of desire difficult to overcome-is the nature body, called "omniscience." Mind without the entity of the mind of very deep skep overwhelmed by darknessb is the body of attributes, called "wisdom body." Mind without the entity of the mind of dream-having and not having generation by life [that is, pra~]-is the complete enjoyment body, called "body making the day."< Mind without the entity of the mind of waking-the discriminations of many conceptual consciousnesses-is the emanation body, called "eyes of broad lotus petals." These also teach conventional self-emptiness and ultimate other-emptiness. How are they taught? Because .the entity of the fourth mind is an adventitious defilement, it is self-empty. Because the basis of the non-existence of that, the ultimate matrix-of-one-gone-to-bliss, the mind of immutable See an earlier citation of a similar stanza from the Kalachakra Tantra, 380, and I
mun pa, tamtZJ. Sun-body.
388
Mountain Doctrint!
-bliss, is the riature body-forever not non-existent, pure, blissful, permanent, and the finality of self-'-it is not self-empty but is the great emptiness. Hence, through this text also the ultimate is established ilS other-emptiness. Similarly, the entities of the minds of thick sleep, dream, and waking are self-empty. The bases of the non-existence of those, the minds .of exalted mind, speech, arid body of the ultimate matrix-of-one-gone.;to-bliss-are included within the ultimate body of attributes, complete enjoyment body, and emanation bodies; those also are:other-empty. Here, the mention four times of "mind without the entity of mind" is in great accord with the earlier-mentioned "That in which whatsoever does not exist is empty of that. That which is the remainder in that always exists." The way to understand existence and non-existence• is also like this. These also indicate that the defilements to be purified and the basis of purification are different, and those moreover are not just different isolatesb since they differ by way of an extremely great number of differences: because there is the difference of fabricated adventitious and natural fundamental and because there is the difference of conventional and ultimate and because there is the difference of phenomenon and noumenon and because there is the difference of extreme and center and because there is the difference of other-arisen and self-arisen and because there is the difference~of imputational other-powered and noumenal thoroughly established and because there is the difference of consciousness and element of attributes and because there is the difference of mundane and supramundane and because there is the difference of suffering and bliss and because there is the difference of contaminated and uncontaminated and because there is the difference of incomplete and complete qualities of the body of attributes and because there is the difference of destructible and indestructible. Similarly, from the mention again and again of the mind of natural clear light, the statement "The mind that is existent mind is without mind" also is to be understood as setting forth the ultimate other-emptiness. Here, ultimate mind is mind that exists in the mode of subsistence; conventional mind is mind that does not exist in the mode of subsistence. Therefore, "the
Thar is, whar exisrs and whar does nor exist. ldogpa; the Gangtok edition (366.2) reads bzlogpa.
Path
389
mind that is existent mind" is the ultimate mind of enligh1enment, natural clear light. Mind is the great mind of all. The nature is without defilement. That also is this [ultimate mind of enlightenment, natural;.clear light]. "Is without mind" [means that] mind, mentality, and consciousness do not exist in its [that is, the ultimate mind of enlightenment's] entity because it is naturally pure. Therefore, the import is that an ultimate other-empty mind endowed with inherent ~ature• always abi4es as the basis of the emptiness of a conventional self-empty mind. Similarly, the meaning of the statement "mind-vaj~a without mind" also is to be understood in accordance with the above. Here mind-vajra, which is the basis of the non-existence of conventional mind, is vajramind-uninterruptible, indestructible ultimate mind. Similarly, without the flaws of a combination of contradictions many scriptural statements-speaking of body without body, existence without existence, wondrous form without form, the aspecdess endowed with all aspects, and so forth-again and again teach the profound ultimate other~ emptiness, .the basis of emptiness, beyond ·worldly examples. The Revelation ofthe Thought Tantra also says: Ignorance, compositional activity, Consciousness, name and form, Six sense-spheres, contact, Feeling, attachment, Grasping, existence, birth, and Aging and death are knowledge-consorts. These--pride, pride of greatness, Pride of thinking I, pride of conceit, Pride beyond pride, Pride of inferiority, and erroneous pride-Are the supreme vajra limit.b rang bzhin pa. The seven prides are detailed in Nagarjuna's Prtcious Garland(406c-4l2): Pride has seven forms Each of which I explain. Fancying that one is lower than the lowly, Or equal with the equal, Or greater than or equal to the lowlyAll are called the pride of selfhood.
will
390
Mountain
Doctrin~
and the Glorious Union ofAll Buddhar also says: In· brief, the five aggregates Axe well renowned as the five buddhas. Also the vajra sense-spheres Axe the supreme mal).c;lala of bodhisattvas. and: Earth is the one called "lochana." The water constituent is "mamaki." Those called "p~c;lara" and "tara" Axe well renowned as fire and wind. The pledge of vajra space sphere Is the vajra holder himself. Those, and so forth, extensively speak of natural, fundamental, noumenal; naturally pure aggregates, constituents, and so forth-which primordially are bases of emptiness of fabricated, adventitious aggregates, constituents, and so forth-alternative, supreme, transcendent, and ultimate; In this way, ultimate truths aie other than these lowly external and internal conventionalities; they are transcendent, ultimate, and supreme. Moreover, in elevated Boasting that one is equal to those Who by some good quality are superior to oneself Is called eXceeding pride. Fancying that one is superior to the superior, . Thinking that one is higher than the vety high, Is pride beyond pride; Like sores on an abscess !.tis very vicious. Conceiving an I through obsCuration In the five empty [aggregates) Which are called the appropriation Is said to be the pride of thinking I. Thinking one has won fruits [of the spiritual path] Not yet attained is the pride of conceit. Praising oneself for faulty deeds Is known by the wise as erroneous pi-ide. Deriding oneself, thinking "I am useless," is called The pride ot inferiority. Such is a brief description of the seven prides. See Hopkins, Buddhist Adviu for Living and Libqation, 150-151. sangs rgyas thams cad kyi dpal 'dus pa.
Path
391
tantras it is said: As is the external, so is the internal. As is the internal, so is the alternative.
It is said that j~st as although the external husk of a grain, the internal part, and the essence of the grain are not the same entity, but abide similarly in terms of aspect, so although this external world of the containerenvironment, the internal sentient beings who are contents, and the alternative matrix-of-one-gone-to-bliss, thusness, are indeed not the same entity, they are similar in aspect. This mode abides as equivalent also to the statement in other texts of the great middle: just this as it appears is conventional. The counterpart" is other. "Just this as it appears" [means that] these externals and internals appearing to consciousness are convention~lities. That which is "other" than these is the ulti~ate noumenal, which is other than these conventional phenomena-transcendent or the ultima"te of the supreme. From between the two truths, ultimate truth is the counterpart to conventional truths; therefore, it is called "the counterpart." Thus this statement that whatever are ultimates are other than conventionalities also clears away the assertion by some that the-two truths are undifferentiable. Furthermore, those who asseri: that these things appearing to consciousness are conventionalities and the factors of their emptiness of themselves are ultimate truths are extremely mistaken: because it is impossible for those that are self-empty to be ultimate truths and it is impossible for those that are ultimate truths to be selfempty and because many pure sources for those have been set forth and will be set forth. Similarly, the assertion that all whatsoever appearances are conventionalities and all whatsoever emptinesses are ultimates also is babble. because since both appearance and emptiness are contained in conventionalities.and both appearance and emptiness are contained in ultimates, this [assertion) is harmed by the absurd consequence that even the appearance of the noumenon would be a conventionality and by the extreme absurdity that conventional emptiness [that is, self-emptiness) would be ultimate. Other
gcig shos; usually translated as "the other one," which would be awkward here, given the play on "other."
Mountain Doctrin~
392
sources for these are also taught in other quintessential instructions. O~jection: If self-emptiness and element 9 • Cl~aring away many extremes about of attnbutes are not synonymous, then how these having to be equivalent to self do you interpret the statement in Sutra In- emptiness (369.21198b.I)
dicating the Indivisible Nature ofthe Element ofAttributel"' in the Pile ofjewels, "Venerable Sharadvatiputra, since even thorough afflictions have just the nature of the element of attributes, the thorough knowledge itself of thorough afflictions is itself called 'pure'"? Answer: This, as indicated above, is said in consideration of the thusness of afflictive emotions or the afflictive emotions of thusness. The purpose is as indicated above.• Similarly, the statement in the Sutra Set Forth by Ak!hayamati: Though one manifestly sets mindfulness on the likes of "Due to realizing these afflictive emotions, it is enlightenment; that which is the nature of afflictive emotions is the nature of enlightenment," it is not closely set, intensively set, and strongly set on anything, [but] the noumenon is intensively known as abiding. Hence, it is said that "The element of attributes abides." also is made in consideration of the thusness of afflictive emotions. The purpose is as indicated above. Similarly, the state_ment also in the Meeting ofFather and Son Sutra: 370 Bhagavan, this limit of reality is omnipresent; there is no phenomenon that is not a phenomenon of the limit of reality. Bhagavan, this called "enlightenment" is the limit of reality. What is enlightenment? Bhagavan, the non-nature of all phenomena is to be known as being enlightenment. At the lowest level, even [deeds of] immediate retribution [in a hell] are enlightenment. Why? Bhagavan, enlightenment is non-nature; [deeds of] immediate retribution also have the nature of that. Why? Bhagavan, all phenomena are the sphere of nirva9-a without any remainder of aggregates; [deeds of] immediate retribution also have the nature of that. l
is made in consideration of the thusness of deeds of immediate retribution and so forth and the limit of reality of all phenomena or all phenomena of the limit of reality. Here also the purpose is as indicated above. Similarly, the statemen.t also in the Sutra Teaching Conventional and
This refers to the earlier statement (364), "Here the purpose of speaking in consideration of such is to thoroughly pacify apprehension, discrimination, and conceptualization of the element of attributes and so forth as this or that. •
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Ultimate Truths:31' Devaputra said, "Mafijushri, what is correct application?" Mafijushri replied, "Devaputra, ultimately whatever thusness, the element of attributes, and utter non-production are equal with, ultimately the five [deeds of] ·immediate retribution are also equal with. ·ultimately whatever thusness, the element of attributes, and utter non-production are equal with, ultimately· those that are [faulty] views are also equal with. Ultimately whatever thusness, the element of attributes, and utter non-production are equal with, ultimately the attributes of common beings are also equal with. arid:
Mafijushri said, "Ultimately all phenomena are equal with respect to being utterly unarisen, and ultimately all phenomena are equal with respect to being utterly unproduced, and ultimately all phenomena are equal with respect,to being utterly non-things. Consequently, Devaputra, ultimately all phenomena are equal. Why? Devaputra, due to being ultimately just unarisen, there is no way to, differentiate phenomena. Devaputra, it is thus: for example, the. space inside a porcelain vessel and the space inside a jewel vessel are just the space-constituent; ultimately there is no way to differentiate them in the least. Devaputra, similarly affiictive emotions are ultimately utterly just unarisen. The pure are also ultimately utterly just unarisen. Cyclic existence also is ultimately utterly just unarisen. Nirva.l)a also is ultimately utterly just, unarisen. Ultimately there is no way to differentiate them in the least. Why? Because all phenomena are ultimately utterly just unarisen. is made in consideration of the thusness of the phenomena of ordinary beings, of all phenomena of the affiicted and purified classes, and of all phenomena of cycliC existence and nirv3..1)a. Here also the purpose is as indicated.above. Objection: The [Sutra Spoken When] About to Pass Away and so forth say that if mind is realized, this is pristine wisdom; are these statements not in consideration of realizing that mind is empty of mind? Answer: Such mere [statements] do not make it so. If it did, then even realizations--while the continuum of breath has not stopped-that the mind is empty of the mind would be pristine wisdoms, and if that is asserted, it would contradict the thought of final profound tantras and of
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tenth grounders such as the protectors of the three lineages." Hence, these also are in consideration of ultimate mind. . Objection: .Aryadeva's Lamp Compendium for Practice states: All ones-gone-thus possessing an essence·of compa.Ssion-seeing all sentient beings fallen into a whirlpool of suffering, without refuge, and without defender---cause those beings to purify afflictive emotions through thorough knowledge of the natur~ of afflictive emotions in a conventional manner, and cause them to be thoroughly set in meditative stabilization having an essence of the mode of reality through having cleansed conventional truth also by means of ultimate truth. and so forth. Does this not say that the entities of afflictive emotions are purified thr~ugh knowledge itself that they are self-empty? Answer: This is in consideration of temporarily suppressing or -reducing the pointedness of coarse. afflictive emotions because even this very passage says that, in the end, the conventional knowledge that afflictive emotions are self-empty must also be purified by non-conceptual pristine wisdom, meditative stabilization actualizing the ultimate. 'Similarly, the meaning of: Through things themselves one is released, And through the bondage of things one is bound. Through thorough knowledge of that, one is released. and so forth also is that through) merely knowing that things are self-empty ·one is not released; rather, when one is released from the stirrings of wind and mind, one is released from bondage; mistake as well as mistaken appearances having vanished, pristine wisdom manifests in self-appearance. You should know this at length from the profound bodhisattva commentaries such as the commentary by the superior Vajragarbha and so forth, as well as from quintessential instructions. The import of other [passages] teaching as if release is through such recognition is also like that. Therefore, if the chief bond, the continuum of breath tbat is the mount of the conception of self, is stopped, one is released from all bonds, and attaining the entity of the limitless qualities of the ultimate other-emptiness, the basis of emptiness, one will bring about the welfare of all sentient beings. Consequently, the noumenal ultimate truth-the basis of the empti-· ness of all phenomena abiding as empty-is the final definitive meaning of
The authors of the three bodhisattva commentaries-Kalki Pu~4ariiq., Vajragarbha, and Vajrapa~i.
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the profound scriptures, be they those that directly teach clearly or those that teach by way of oblique intention: Moreover, the Descent into Lanka Sutra says:m Mahamati, my permanent and inconceivable ultimate is endowed with the character [and] the cause of the ultimate. Due to being the character of a superior's individual self-knowledge, free from existence and non-existence, it is endowed with the character. Due to being the cause of ultimate pristine wisdom, it is endowed with the cause. Due to being free from existence and non-existence, it is qualitatively similar· tO the examples of unmade space, nirva~a, and cessation, whereby it is permanent. Hence, Mahamati, this does not accord with the forders' notion of the permanent and. inconceivable. Mahamati, this permanent. and inconceivable is thusness understood by the superior individual pristine wisdom of individual self-knowledge of ones-gone-thus. and so forth, and also there are the meanings of profound scriptures that have been explained above, and there are also those that will be explained below. Furthermore, the Angulimiila Sutra also says: Mafijushri, similarly the way the suchness of self is wrongly viewed as "It is like this and like that" is as follows. Even with respect to liberation, self, and the supramundane, those who do not know oblique intentional speech conceptualiz~like those dwelling in extremes-that "Selflessness is the ~ord of buddha." Affiicted by inference, they also have gone under the influence of a doctrine of obscuration in the world. Due· to not knowing how to explain the supramundane also as oblique· intentional speech, their knowledge degenerates. Hence, the suchness of phenomena, the one-gonethus, and the thusness of the spiritual community-included in self upon having abandoned the two factions-is taught as the middle path of the vehicle of the one-gone-thus. "The middle path" is a synonym of great vehicle. Idem po Jag gis. The Four Intentions (Idem dgong,r bzhi, catvii.ro 'bhisaTfZdhaya) are: 1. 2. 3. 4.
intending entry (gzhugpa Ia Idem por dgong,r pa, avatiiranii.bhisaTfZdhi) intending the characters (mtshan nyid Ia /dmz por dgong,r pa, lalefa7Jii.bhisa7f1dhi) intending an antidote (gnym po Ia Idem por dgong,r pa, pratipakfii.bhisaTfldhi) intending translation (sbyor ba Ia /dmz por dgong,r pal bsgyur ba Ia /dem por dgong,r pa, pari~ii.mii.bhisaTfldhi).
.
For discussion of these, see Hopkins, Absorption in No Exumal World, chap. 22.
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and so forth. The finality of the ,great vehicle is the 10' Showing the great wavu ofbmi!}it of vehicle ,of the noumenon. That moreover is faith in the object ofattainment and so the vehicle of the ultimate other-emptiness, forth (373.1120lb.l) the basis of emptiness, the matrix-of-onegone-to-bliss. Hence, when belief and faith are generated in it, many obstructions are purified. Moreover, the Crushing Hell Sittram says: Whatsoever heroes generate intense faith in the great vehicle will not go to a bad transmigration for a thousand eons. They will not be born in the birthplaceS of animals for five thousand eons, likewise also not as hungry ghosts. They will be born for rwenty~five thousand eons in worlds of gods and in brahma worlds. and Aryadeva's Four Hundred also says:.m Thos·e o.f little merit would not even generate Mere doubt about this doctrine. Even through merely coming to doubt it Cydic existence is torn to tatters. and such is also stated at length in others, and [I] have also indicated many earlier. It is said that in order to teach it to others by way of not deprecating it and· believing in it and in order to practice it through memorizing, holping; reading, and so forth, it is necessary to generate an altruistic intention to become enlightened in the presence of many buddhas. The Mah4parinirvii1Jil Sittra says: Child of lineage, whatever sentient beings generate a mind directed toward enlightenment from buddhas as. numerous as the sands of the Ga-gyay• River will, during this bad period of time, retain and memorize this surra, not deprecating it. Child of lineage, whatever sentient beings generate a mind directed toward -enlightenment from buddhas as numerous· as the sands of one Ganges River will, during this bad period of time, not deprecate this doctrine and will have zeal for this surra, but will not be able to reveal and teach it to other~. Child of lineage, whatever sentient beings generate a mind directed toward enlightenment from buddhas as numerous as the sands of two Ganges Rivers will, during this bad period of time, not deprecate this doctrine and will have faith and zeal for this sutra and will retain, memorize, read, and recite it, but will not be able to
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teach it extensively to others. Whatever sentient beings generate a mind directed toward enlightenment from buddhas as numerous as the sands of three Ganges Rivers will, during this bad period of time, not deprecate this doctrine and will retain; memorize, read, recite, and write it in books but, though teaching it to o~ers, will not understand the profound meaning. Whatever sentient beings generate a mind directed toward enlightenment from buddhas as numerous as the sands of four Ganges Rivers will, during this bad period of time, not deprecate this doctrine and will retain, memorize, read, recite;:, and write it in books, a:nd will teach only one sixteenth of the profound· meaning to others but, though teaching and explaining it, will not understand it fully. Whatever sentient beings generate a mind directed toward enlightenment from buddhas as numerous as the sands offive Ganges Rivers will, during this bad period of time, not deprecate this doctrine and will retain, memorize, read, recite, and write it in books, and will be able to teach eight sixteenths of the profound meaning to others. Whatever sentient beings generate a mind directed toward enlightenment from buddhas as numerous as the sands of six Ganges Rivers will, during this bad period of time, not deprecate this doctrine and will retain, memorize, read, recite, and write it in books, and will be able to teach twelve sixteenths of the profound meaning to otheis. Whatever sentient beings generate a mind. directed toward enlightenment from buddhas as numerous as the sands of seven Ganges Rivers will, during this bad period of time, not deprecate this doctrine and will retain, memorize, read, recite, and write it in books, and will be able to teach fourteen sixteenths of the profound meaning to others. Whatever sentient beings generate a mind directed toward enlightenment from buddhas as numerous as the sands of eight Ganges Rivers will, during this bad period of time, not deprecate this doctrine and will retain, memorize, read, and recite it, and will incite others also to write it in books, and will themselves listen to and memorize it and incite others also to listen to, memorize, read, recite, and understand it, and out of compassionate mercy for. the world will very much guard it and worship the siitra, and will also incite others to worship, revere, respect, pay homage, read, and recite it likewise. · Their full understanding of the profound meaning is as follows: they extensively explain that the one-gone-thus has the attribute of abiding forever, is immutable, and is final bliss and that the buddha-nature exists in sentient beings. And being very skilled in
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the treasure of the doctrine of the one-gone-thus and having worshipped those buddhas, they will retain, memorize, protect, and realize the presentation of these unsurpassed correct doctrines. Whatever persons generate a mind directed toward unsurpassed, complete, perfect enlightenment will in the future retain, hold, and protect this correct doctrine, and will definitely know the presentation of the correct doctrine. Hence, you should understand that they will, at a future bad time, guard the holy doctrines. Why? Because those who h
(d) Upon clearing away various wrong
Objection: The Mothet ofthe Conquerors [that is, a perfection of wisdom sutra] says:
conc~ptions about thost, delineating the
meaning exactly as it is (377.11203a.4)
Devaputras, form itself is knowledge-of-all-aspects; knowledge-ofall-aspects itself is also form .... An uoshared buddha attribute itself is knowledge-of-all-aspects; knowledge-of-all-aspects is an unshared buddha attribute. Therefore, is it not that that which is the emptiness of a form's own respective entity, and so forth, is thusness, and is it not that identification and realization of such is knowledge-of-all-aspects? Answer: It is not. That such is said in consideration that the thusness of a form is the pristine wisdom of knowledge-of-all-aspects also dearly resides in. this very siitra. For [the Mother of,he Conquerors] says: Forms themselves are the knowledge-of-all.:.aspects itsel£ Feelings themselves, compositional factors themselves, consciousnesses themselves are also the knowledge-of-all:aspects itsel£ Right through to the eighteen unshared attributes of a buddha themselves are also the knowledge-of-all-aspects itself. Why? It is thus: That which is the thusness of forms and that which is the thusness of knowledge-of-all-aspects is the same thusness. That which is the thusness of feelings ... and that which is the thusness of the eighteen unshared attributes of a buddha right through to the thusness of knowledge-of-all-aspects is ~he same thusness. In consideration of these, it says at length, "When the thusness of forms is known, the pith and extent of all phenomena is known," and so forth.
Objection: N~garjuna's Fundamental Treatise on the Middle, Called "Wisdom" says::3"
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Because there are not any phenomena That are not dependent-arisings, There are not any phenomena That are not empty. Hence, just as whatever are dependent-arisings are emptinesses, whatever are emptinesses must also be dependent-arisings, and since dependent.:. arisings are self-empty, all emptinesses are only self-empty. Answer: Since some think this, let me explain. That passage says that whatever are dependent-arisings are· emptinesses, but it does not say that whatever are emptinesses are dependent-arisings. If it is asserted that all whatsoever emptinesses are dependent-arisings, then since all synonyms of the basis of emptiness-ultimate, noumenon, limit of reality, and so forth-are emptinesses, they would be dependent-arisings, and it would have to be asserted that they are also compounded, impermanent, false, deceptive, and so forth. However, that is not reasonable because there would be the great fallacy of contradicting extensive statements in the Mother ofthe Conquerors: Subhuti, it is taught that conventional truths, taken as valid, create effects. It cannot be taught that ultimate truths create effects. and so forth and also in the Sutra Unraveling the Thoughe 76 SubhUti, it is like this: Thusness, the ultimate, selflessness in phenomena does not arise related to causes; it is not compounded; it also does not become non-ultimate. An ultimate other than that ultimate is not to be sought. In permanent, permanent time and in everlasting, everlasting time, whether ones-gone-thus arise or do not arise, the noumenon of phenomena, the basic element thatis the a:bode of attributes only abides; it is not otherwise. and so forth. Moreover, if ultimate truths were not beyond dependentarisings, even final true cessations would not be beyond dependent-arisings. And if that is asserted, they would not be beyon,d compounded phenomena, in which case they would most absurdly have the attributes of impermanence, falsity, and deceptiveness and would not be final sources of refuge. This is because the Shrimaladevi Sutra say~:.m Supramundane victor, among these four noble truths, three truths are impermanent, and one truth is permanent. Why? Supramundane victor, it is because the three truths are included in what have the characteristic of being compounded, and, supramundane victor, those included in what have the characteristic of being
400
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compounCled are impermanent. Those that are impermanent have i:he attribute of falsity, deceptiveness. Supramundane victor, those that are impermanent have the attribute of falsity~eceptiveness and are untrue, impermanent; they are not a refuge. Supramundane victor, consequently,. the noble truths of suffering, source of suffering, and path going to the cessation of suffering are, in reality, untrue and impermanent; they are riot a refuge. Supramundane victor, among those [four truths], one truth, [the ce,ssation of suffering,] is beyond the realm of the character of the compounded. Supramundane victor, that which is beyond the realm.of the character of the compounded is permanent_. Whatever is permanent has the attribute of non-deceptiveness. Supramundane victor, that which has the attribute of non-deceptiveness is true, permanent, and a refuge. Supramundane victor~ consequently, among these the truth of the cessation of suffering itself is-in reality-true, permanent, and a refuge. Supramundane victor, the truth of the cessation of suffering, which is beyond the objects of consciousness of all sentient beings, is inconceivable; it is not the domain of knowledge of hearers and solitary realizers. and Nagarjuna's Fundamental Treatise on the Middle, Called "Wisdom" also says:·'7" The bhagayan said that whatsoever phenomena Are deceptive are falsities. All compounded things are deceptive phenomena. Therefore, those are falsities. and a passage cited in the commentaries on that also. says, "All compositional things have·the attributes of falsity and deceptiveness," and so forth, at length. Consequently, although whatever are compounded dependentarisings are necessarily empty, those who assei:t that all whatsoever emptinesses are dependent-arisings are mistaken because although the ultimate emptiness is beyond dependent-arising, it is the profound very final emptiness. Objection: Well then, this contradiCts [Nagarjuna's statement in the Essay on the Mind ofEnlightenment] ::'79 Conventionalities are described a\$ emptinesses, And just emptinesses are conventionalities Because it 1s definite that without the one, the other does not occur, Like product and impermanent thing.
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Answer: There is no fault because emptiness on this occasion is dependently arisen self-emptiness, and he is indicating that it is a mutually pervasive single entity with dependent-arising, and we also assert this in that way. Objection:· If the ultimate noumenon is not empty of its own entity, then this contradicts the statements that all phenomena are natureless. Answer: There is no fault because the imports of those [statements) are not contradictory. How are they not contradictory? Imputational natures are natureless in that they do not exist by way of their own character; aside from being established' as mere conventionalities, or as. unreal conventionalities, they are not established even as conventional truths, or real conventionalities. Other-power~d natures are natureless in that although they c:Xist as entities conventionally produced from others, they do not exist as entities produced from themselves, and in reality they are not established at all. Because in that way those two are self-empty, their entities [that is, natures) do not exist. The basis of the non-existence of those two, the noumenal thoroughly established nature, is not without its own entity, but because it is the basis of the non-existence of the natures of conventional phenomena, which are other than it, it is the entity of the ultimate truth-the nature body or inherent body,b natural clear light, .natural innate pristine wisdom, natural purity, natural spo,ntaneity, naturally abiding lin~age. It is said that when you know the system of naturelessness in that way, you realize the center that has not fallen to an extreme of existence and nonexistence, permanence and annihilation, and superimposition and deprecation, whereby you will not degenerate frcim the middle path. The Sutra Unraveling the Thought says:;iiiO What wise person would propound without a thought behind it That phenomena are natureless, phenomena are unproduced, Phenomena are unceasing, phenomena are quiescent from the start, And all phenomena are naturally thoroughly passed beyond sorrow? I set forth character-naturelessness, production-naturelessness, And ultimate-naturelessness. Whatever wise person knows the thought this way Will not go on a path of degeneration. The holy superior Asailga also says:
bas kyi (380.5/205a. 7) is glossed as grub' pa tsam las in rhe Mi rigs dpe skrun khang edition, 319.17. ngo bo nyid kyi sku 'am rang bzhin pa'i sku.
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What is the thought of the statements in the very vast [siitras] that "All phenomena are natureless"? [Such is said] because of not arising from themselves, not existing as having their own nature, not abiding in their own entity, and not having character as conceived by childish beings. Moreover, it is because imputational natures do not have a nature of character, other-powered natures do not have a nature of production, and thoroughly established natures are the ultimate-non-nature. and the holy conqueror Maitreya also makes the same point [in the Orna-
ment for the Great Vehicle Sutras] :·llf 1 If one knows -IJ.On-existent-emptiness And likewise exiS,tent-empdness And nature-emptiness, It is said that one knows emptiness. These indicate that: Since imputational natures and other-powered natures are fabricated and adventitious, they are self-empty, without their own entities~ Since the noumenal thoroughly established nature is natural and foundation;u, it is other-empty, without others' entities. Consequently, the noumenon's own entity does not become non-existent due to the fact that it is said that all phenomena are natureless, for phenomena and noumenon are different. There are immeasurable damages by scripture· and reasoning to the assertion that those two are not to be differentiated. Even if in some [texts] it is said that the noumenon is mitureless, you should know that such is said in consideration that it is without others' entities, it is not at all that it is without its own entity because that would contradict countless definitive scriptures. Similarly, the statements that appropriational phenomena• are impermanent, miserable, empty, selfless, and unclean also do not harm the statements that the ultimate body of attributes is pure, self, bliss, and permanent because the Shr'imaladevi Sutra says that viewing these [latter four] in a factual way is flawless:' 82 Supramundane victor, seiuient beings who with faith discriminate the one-gone-thus as permanent, discriminate the one-gone-thus as blissful, discriminate the one-gone-thus as self, and discriminate the
nyer len gyi cho1.
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one-gone-thus as pure are, supramundane victor, not erroneous; supramundane victor, those sentient beings possess the correct view. Why? Supramundane victor, it is because the body of attributes of the one-gone-thus is the perfection of permanence, the perfection of bliss, the perfection of self, and the perfection of purity. Supramundane victor, those who see reality are called children of the supramundane victor, born from the exalted mind of the supramundane victor, born from the mouth of the supramundane victor, born from the doctrine of t!J.e supramundane victor, emanations of the doctrine. 6f the supramundane victor, and partaking the lot 6f the doctrine of the supramundane victor. Similarly, this very siitra says that viewing permanence and annihilation is faulty if it does not iJ.Ccord with the fact, whereas if it does, it is flawless:'"" Supramundane victor, these two are called "extreme views." What are the two? Views of annihilation and views of permanence. Supramundane victor, if compositional phenomena are viewed as impermanent, that is not an annihilatory view of them; that is a correct view of them. Supram~ndane victor, if nirva.lfa is viewed as permanent, that is not a view of permanence of it; that is a correct view of it.
It has already been explained that although on occasions of individual analysis one views in accordance with the factual mod~ of subsistence, ·on occasions of meditative equipoise free from prolif~rations it is necessary not to view anything, and there is no fallacy·of contradiction in: those because their occasions are separate. Objection: Since all whatsoever consciousnesses are compounded, even the perfection of wisdom and knowledge-of-all-aspects also are compounded, whereas the noumenon, thusness, and so forth are uncompounded. Hence, those are not fit tq be synonyms. Answer: That is not so because it is necessary to know the divisions of the two truths also with regard to wisdom• and pristine wisdom.b Although the wisdom and .pristine wisdom included within true paths are compounded conventionalities, the wisdom and pristine wisdom included within true cessations are uncompounded ultimates, and since those and the noumenon and so forth are synonyms, there is no fault. Objection: The noumenon is the object to be known, and pristine wisdom is the subject krtowing it; hence it is not feasible for those two to be shes rab. yeshes.
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equivalent, as is the case with a form and an eye consciousness. Answer: There is no fault: because the non-sameness of knower and object known is for conventional other-cognition, whereas ultimate self-cognizing knowerand ob.ject known ·are the same and because the element of attributes itself is pristine wisdom cognizing itself by itself," the ultimate mind of enlightenment, undifferentiable emptiness and compassion, undifferentiable method and wisdom, and undifferentiable bliss and emptiness and because the union of those into one is the androgynous state,b and because .all ultimate father gods and mother gods and residencem~<;ialas and resident-mai).<;ialas-the noumenal eva'!l, aha'fl, ha7fZk!ha; iilikali, triangular drop, vajra bhaga, vajra lotus, vajrasattva, vajra moon and sun, vajra semen and particles [of blood], vajra day and night, vajra two phases, vajra two solar transits, ka.lachakra, hevajra, chakrasatpvara, guhyasamaja, mayajala, vajra-chatu~pitha, vajrahiirpkara, vajra<;iakii).i, vajrasagara, and so forth-are the same equal undiffereritiable taste itself.
Objection: If the ultimate noumenon is not self-empty but other-empty, then sirice such is a trifling emptiness, this would become the system of [non-Buddhist] forders because it is said, "A trifling emptiness is of the forders· .... " Answer: [Other-emptiness] is not a trifling emptiness because of being empty of all phenomena.• Objection: If [other-emptiness] is empty of all phenomena, it would even be empty of the noumenon because the noumenon is also included within all. Answer: An emptiness of alld doe5 not occur because an emptiness of the noumenon does not occur. A basis of the emptiness of all phenomena• occurs; it is the noumenon. A basis empty of the noumenonr does not ·occur because that is ·damaged by immeasurable, great, absurd consequences. Therefore, empty of all and empty of all phenomena are extremely different because the mode of subsistence is empty of phenomena but is not empty of. rang gis rang rig pa 'i ye shes. rna ning gi go 'phang. In accordance with the 'Dzam chang edition (207b.4), reading chos thams.cad kyis stong pa'i phyirfor chos nyiJ kyis stongpa'i phyirin the Gangtok edition, 384.4. d thams 'cad kyi stong pa. chos thams cad kyi stong pa 'i gzhi. chos nyid kyi stong pa 'i gzhi. b
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the noumenon. • This also clears aWa.y the assertion that phenomena and noumenon are one entity and different isolatesb and the assertion that they are not at all different because those two are different in the sense of negating that they are the same entity.< Objection: Well then, this contradicts -the Sutra Unraveling the Thought, which says that the two truths are not either one or different:'&~ The character of the con;1pounded realm and of the ultimate Is a character devoid of sameness and difference. Those who consider that they are the same· or different Axe improperly oriented.
Answer: That passage refutes that the two truths are the same entity or different entities because although ultimate entities are established in the mode of subsistence, conventional entities are not established [in the mode of subsistence]. All explanations in ways other than. this are only frothing crazed by the poison of: with respect to the two truths not differentiating but conflai:ing into one the differences of two modes of truth, two modes of appearance, and two modes of emptiness and when those [differences] are asserted to be non-existent, not differentiating two modes of nihilism.
Objection: Thusness released from the coverings of afflictive emotions is not the matrix-of-one-gone-to-bliss because it is said: Supramundane victor, just this body of attributes _not released from the coverings of affiictive emotions is called the matrix-of-onegone-thus.
Answer: Since some think this, let me explain. Although thusness residing pervasively during three phases of each individual person is said to be impure, impure-pure, and very pure, thusness-like space pervading an area whether or. not there are groups of clouds-is neither one-pointedly pure nor one-pointedly impure .because it resides pervading all persons, whether they have defilements or not, Consequently, due to persons, that which is thusness itself, residing together with defilem~nt in some, resides without· defilement in some [others], but there are no .divisions in thusness, like des na thams cad kyis stong pa dang chos thams cad kyi stong pa ni khyad par shin tu che sui
gnm lug.s fa chos kyisstongyang chos nyid kyis mi stong: 384.5/207b.7. The usage of Ia in gnas lugr Ia is unclear to me. b ngo bo gcig Ia !dog pa tha dad. ngo bo gcigpa bkagpa'i tha dad.
Mountain Doctrin~
406 spa~e
in which there are and are not clouds. In consideration of this:
The Excellent Golden Light Sutrq. says that the entity itself of a onegone-thus and the matrix-of-one-gone-thus are equivalent. The MahiiparinirviilJil Sutra and so forth say that buddha-nature, natural nirva~a, and basic dement of self are synonyms. The Descent into Lanka Sutra also says that matrix-of-one~gone-to-bliss, noumenon, and thoroughly established nature are synonyms. The Expression ofMaiijushri's Ultimate Names Tantra also says that vajra matrix, matrix of all buddhas, and matrix of all ones-gone-thus are synonyms of the ultimate. The Matrix-ofOne-Gone-Thus Sutra also says that conqueror, matrixof-one-gone-thus, self-arisen buddha, buddha ground, inexhaustible noumenon, treasure of attributes, noumenon of one-gone-thus, body of one-gone-to-bliss, body of a conqueror set in equipoise, lineage of onegone-thus, noumenon, precious pristine wisdom of one-gone-thus, nature, and pristine wisdom of buddha are synonymous with matrix-ofone-gone-to-bliss. Maitreya's Sublime Continuum of the Great Vehicle and Asanga's commentary say that body of attributes, one-gone-thus, ultimate truth, and great nirval).a are synonymous with matrix-of-one~gone-to-bliss. and others also say such at length. Hence, there is no fault in saying that [thusness and matrix-of-one-gone-to-bliss] are equivalent and synonymous. Having in that way a~andoned ~I mis- (e) Mode ofabandoning all error takes through the correct vtew, you wtll real- through the correct view realizing such i~ [suchness] in accordance with how it properly (386.51209a.3) resides. The MahiiparinirviilJil Sutra says: Child of lineage, at such a time--when certain sentient beings were: viewing what has self as not having self and viewing the selfless as having self viewing the permanent as impermanent and viewing the impermanent as permanent viewing bliss as non-bliss and viewing non-bliss as bliss viewing the thoroughly pure as thoroughly impure viewing the non-ceasing as ceasing and viewing the ceasing as non-ceasing viewing misdeeds as non-misdeeds and viewing non-misdeeds as misdeeds
Path
407
viewing light misdeeds as heavy and viewing heavy misdeeds as light viewing vehicle as non-vehicle and viewing non-vehicle as vehicle viewing path as non-path and viewing non-path as path viewing real enlightenment as non-enlightenment and viewing non-enlightenment as enlightenment viewing suffering as non-suffering and viewing non-suffering as suffering viewing sources as non-sources and viewing cessation as noncessation viewing truth as non-truth viewing the conventional as ultimate and viewing the ultimate as conventional viewing going for refuge as non-going for refuge saying that the real word of buddha is the word of demons and saying that the real word of demons is the word of buddha the ones'-gone-thus set forth this Mahiiparinirvar:a Sutra. and:3ss Child of lineage, the "buddha-nature" is ultimate emptiness. Ultimate emptiness is called "pristine wisdom." Its being called "empty" is that both emptiness and non-emptiness are not seen. The wise see all-non-empty and empty, permanent and impermanent, bliss and suffering, self and selfless, thoroughly pure and thoroughly impure. The "empty" is all cyclic existence. The "nonempty" is nirval).a. Those ranging through to the selfless• are cyclic eXistence. "Self" is parinirv~l).a. Seeing all as empty and not seeing the non-empty are not called the "middle path." Seeing all those ranging through to the selfless and not seeing self are not called the "middle path." The "middle path" is the buddha-nature. Due to that fact, the buddha-nature is permanent, immutable, and nonfluctuating. Because of being covered by ignorance all sentient befngs do not see. Hearers and solitary realizers-from seeing all as empty and not seeing the non-empty~see all as those (ranging through to selfless) but do not see self. Consequently, they do not attain ultimate emptiness. Due to not attaining.ultimate emptiness, they do not partake of the middle; due to not. having the middle path, they do not see the buddha-nature. I presuine this to include the impermanent .and the suffering.
Mountain
408
Doctrin~
and: Child of lineage, those who· see all phenomena as not permanent, selfless, without bliss, and thoroughly impure and see all nonphenomena as not permanent, selfless, without bliss, and thor~ oughly impure do not see the buddha-nature. In that, "all [phenomena]" is cyclic. existence; "all non[-phenomena]" is the three jewels. Hearers and solitary realizers see all phenomena as not 'permanent, selfless, without bliss, and thoroughly impure, and they also see all non-phenomena as not permanent, se.fless, without bliss, and th9roughly impure; due to this fact they do not see the buddha-nature. Tenth-ground bodhisattvas see all phenomena as not permanent, selfless, without bliss~ and thoroughly impure, but partially see all non-phenomena as permanent,. self, bliss, and thoroughly pure; due to this fact they see a mere one tenth. Supramundane victor buddhas perceive all phenomena as impermanent, selfless, without bliss, and thoroughly impure, and perceive all nonphenomena as permanent, self, bliss, and thoroughly pure; hence, they perceive the buddha-nature like an olive placed in the palm of ·the hand. Due to this fact, the hero-proceeding meditative stabilization is called "final." and:j86 Discriminating the selfless as self and discriminating self as selfless also are erroneous. The world propounds that self exists, and in the doctrine of buddha also it is propounded that self exists. Worldly ones indeed propound that self exists, but [they propound that] the buddha-nature does not exist, whereby they discriminate the selfless as self; that is erroneous. The existent self in buddha's doctrine is the buddha-nature. Worldly ones propound that buddha's doctrine is selflessness; hence, they are said to "discriminate selfas selfless." and: The self definitely does not exist in the £orders' doctrine. This called "self" is the one-gone-thus. Why? It is called "permanent" because nets of doubt do not exist, are not created, and are not taken up with respect to limitless exalted body. and: Concerning this, "wisdom" is as follows. It views the one-gone-thus as permanent, self, bliss, and thoroughly pure and views the buddha-nature as existing in all sentient beings and views the characters
Path
409
of phenomena in two ways: realization of non-empty and empty, permanent and impermanent, bliss and non-bliss, self and selfless, thoroughly pure and thoroughly impure, suitable to differentiate different phenomena and unsuitable to differentiate different phenomena, different phenomena produced from conditions and different phenomena not produced from conditions, different phenomena that have become effects from causes and different phenomena that have not become effects from causes. This. realization is called "endowed with wisdom." and:'"7 At that time the supramundane victor pronounced to the monastics, "Listen well, and intensely hold this in mind. You, like the example of a drunken person, are reduced to knowing only words and syllables but do not realize the meaning. What meaning? Common beings are like a drunk who discriminates sun, moon, and so forth-which do not c;ircle-as circling. Due to being thoroughly covered by afflictive ignorance you generate erroneous attitudesdiscriminating self as selfless, discriminating the permanent as impermanent, discriminating the thoroughly pure as thoroughly im~ pure, and discriminating bliss as suffering; due to being thoroughly covered by thorough affliction, you discriminate these ways, but due to not understanding the fact you are like a drunk discriminating what is not circling as circling. ".Self" means "buddha." "Permanent" means "body of attributes." "Bliss" means "nirv:iJ,la." "Thoroughly pure" means "attributes." If so, why do you monastics say that one who discriminates self is prideful and circles in cyclic existence? your proposition that even the self is to be insistently discriminated as impermanent, suffering, and selfless is· in fact senseless. Since insisting on these three is without true meaning, I will explain what is superior to and not those three doctrines on which you are insisting. To apprehend suffering as bliss and to apprehend bliss as suffering are erroneous practices. To apprehend the impermanent as permanent and to apprehenc!. the permanent as impermanent are erroneous practices. To apprehend the selfless as self and to apprehend self as selfless are erroneous practices. To apprehe~d the. thoroughly ·impure as thoroughly pure and to apprehend the thoroughly pure as thoroughly impure are erroneous practices. These four erroneous practiCes canriot be insisted upon by persons who are in accord with reality. and:' 88
Mountain Doctrine
410
In the world permanence, bliss, self, and thorough purity exist. In the supramundane also permanence, bliss, self, and thorough purity exist. The practiceS of the world are expressible and meaningless. The supramundane is both expressible and meaningful. Why? Since the practices of the world are together with the four errors, the world does not realize the meaning. How is that? Due to three errors consisting of erroneous discrimination, erroneous attitude, and erroneous view worldly beings view bliss as suffering, view the permanent as impermanent, view self as selfless, and view the thoroughly pure as thoroughly impure, whereby they are called "erroneous." Due to erroneousness, worldly beings know to propound words but do not know the meaning. In that, what is "meaning"? The selfless is called "cyclic existence." "Self" is the one-gone-thus. The "impeEmanent" are. hearers and solitary realizers. The "perma~ nent" is the body of attributes of a one-gone-thus. The "suffering" are all [non-Buddhist] forders. "Bliss" is parinirval).a. The "thoroughly impure" are compounded phenom,ena. The "thoroughly pure" are the real attributes of buddhas and bodhisatt:Vas; hence those are "non-erroneous." Due to being non-erroneous in that way [the wise] know verbal expreSsion and also know the meaning. If you wish to thoroughly get rid of the four errors, you must know in this way permanence, bliss, ~elf, and thorough purity. and so forth, and the Mahaparinirvii1'}tl Sutra translated by Hlay-da-wa says: Moreover, at that time lay practitioners such as the king Vimalaprabha and so forth-as numerous as the sands of two ·Ganges Rivers-having assumed the five points of training and endowed with ethics, armor, and good qualities, only wanted to understand all in the manner of pairs and pairs: only wanted to know the distinctions and superiority between bliss and suffering, permanen~ and impermanent, existent self and selfless, non-empty and empty, suchness and non-suchness, refuge and ·non-refuge, non-sentient being and sentient being, stable and unstable, peace and non-peace, uncompounded and compounded, everlasting and non-everlasting, niri~a and non-nirval).a, and so forth. and: Ask about whatever hesitations or two-mindedness or doubts you have concerning the non-empty and empty, permanent and impermanent, refuge and n~n-refuge, non-going and going, support
Path
411
and non-support, everlasting and non-everlasting, stable and unstable, non-sentient being and sentient being, real and unreal, true and untrue, nirva.t:la and non-nirv~a, seqet and non-secret, nondual and dual; and similarly many aspects of phenomena, and I will explain. I will teach you also about the supreme of ambrosias, and · after that I will thoroughly pass away. and so forth, and Asanga's Commentary on (Maitreya's) "Sublime Continuum" explains:'89 Concerning that, "those who manifestly like the erroneous" refers to hearers and solitary realizers. Why? It is because whereas the matrix-of-one-gone-thus is to be meditated as just permanent, theyrather than meditating on it within discriminating it as permanent-just manifestly like to meditate with a discrimination of impermanence. And again, ~hereas the matrix-of-one-gorie-thus is to be meditated as bliss, they-rather than meditating .on it within discriminating it as bliss-..:.just manifestly like to meditate with a discrimination of suffering. And again, whereas·the matrix-of-onegone-thus is to be meditated as self, they-rather .than meditating on it within discriminating it as self-just manifestly like to meditate with a discrimination of selflessness. And again, whereas the matrix-of-one-gone-thus is to be meditated as pure, they-rather than meditating on it within discriminating it as pure--just manifestly like. to meditate with a discrimination of impurity. Due to manifestly liking a path contradictory with attaining a body of attributes in this way, the basic constituent ·having the character of supreme permanence, bliss, self, and beauty is described as "not be7 ·irig in the province even of all hearers and solitary realizers." How that is not in the province of those who, manifestly liking the erroneous, have discriminations of impermanence, suffering, sdflessness, and ugliness is to be known at length from the Mahiiparinirviir;a Sutra, where the supramundane victor thoroughly establishes it through the example of a jewel in the water of a pond: Monastics, for example, in the hot season people, having put on bathing suits, play in water with their respective adornments and ·play-things. Then, one of them places a genuine vai<;liirya jewel in the. water, whereupon all of them set aside their adornments and enter the water for the sake of that vai4urya. Through the power of that jewel the water of the pond appears like the light of a jewel. Seeing the water appearing that way, they engage in discriminations
412
Mountain Doctrine
of great value, thinking, "E rna o, a jewel!" Then, thinking that pebbles or gravel existing in the pond are the jew:el, they grab them and pick them up, thinking, "I have found the jewel!" Having i:aken them out and looking at them on the bank of the pond, they engage in discrimination thinking, "This is not a jewel!" Then, one who is skilled in method and is perspicacious finds the real jewel. Monastics, similarly, you who do not know the suchness of phenomena that is like a jewel. perform many meditations with all sorts of conceptions, "All are impermanent; all are suffering; all are selfless; and all are ugly." All that is set up by repeatedly doing such is senseless. Monastics, not becoming like [those mistaking] pebbles and gravel [for jewels], .be skilled in method. MonaStics, in your repeated meditations with all conceptions that "All whatsoever are impermanent, all are suffering, all. are selfless, and all are impure," there is no permanence, bliss, self, and beauty. You should realize at length, just as it is in the siitra, erroneous teachings stemming from the presentation of the suchness of phenomena as the ultimate. Concerning this, [when the Shrimiiladevt. Sittrd speaks of] those whose minds have deviated .from emptiness, it is speaking of bodhisattvas who have newly entered the vehicle and who have deviated from the matrix-of-one-gone-thus, this being the mode of the meaning of emptiness. r-------------------------~
Therefore, you must realize through the c. Exhortation and prayer ll,!ithin conpure correct view the mode of subsistence of densing the meaning explained ,Phenomena exactly as it is and exactly as it L-(3_9_4_.?._'12_1_4._a._6J____________, abides because you must realize it in accordance with the facts. This is in accordance with t~e natures or characters of the two truths, cyclic existence ·and nirvaiJ.a, matrix-of-one-gone-to-bliss and adventitious defilements, and so forth. Some abide as impermanent, suffering, empty, selfless, impure, and so forth; some abide as opposite from those. Similarly, if the facts are realized well in accordance with the actual situation of:b the difference between self-empty and other-empty the difference between self-arisen and other-arisen '
• Asanga is referring to a. passage from the Shnmiiliuletii Sutra that he cited earlier; for D.ol-6o-6a's citation of that sii.tra passage, see 153. b See the index for most of these terms.
Path
413
the difference between self-cognizing and other-cognizing within the self-cognizing: the difference between self-cognizing consciousness and self-cognizing pristine wisdom within self-cognizing pristine wisdom: the difference between self-arisen self-cognizing pristine wisdom and other-arisen self-cognizing pristine wisdom the difference between true cessation pristine wisdom and true path pristine wisdom · the difference between self-cognition of thusness and correct pristine wisdom the difference between compounded self-cognition of the thoroughly established nature and uncompounded self-cognition of the thoroughly established nature the difference between oneness and non-oneness of knower and known the difference· between oneness and non-oneness of consciousness and pristine wisdom the difference between oneness and non-oneness of apprehended-object and apprehending-subject the difference between oneness and non-oneness of the three existences the difference between existence and non-existence of production and disintegration of the three existences whether the three existences are beyond momentariness or not the difference between completely transparent or non-transparent three existences the difference between .t.hree realms· that are or are not buddha and body of attributes and so forth, and the distinction between: differentiable and undifferentiable two truths differentiable and undifferentiable four truths differentiable and undifferentiable three bodi~ differentiable and undifferentiable cyclic existence and nirva9a differentiable and undifferentiable cause and effect differentiable and undifferentiable basis and fruit differentiable and undifferentiable apprehended-object and apprehending-subject . differentiable and undifferentiable consciousness and pristine wisdom differentiable and undifferentiable support and supported•
Or, "residence [ma!}9ala] and residem [ma!}9ala].~
Mountain Doctrin~
414
differentiable and undifferentiable object verbalized and means of verbalization differentiable and undifferentiable vowels and consonants differentiable and undiff~rentiable.aggregates and constituents ' forth, and the difference between: and so
whether there is fault or not in a combinatio·n of contradictions whether there is or is not a third category with r:egard to explicit contradictories existing or not existing in the mode of subsistence passed beyond or not passed beyond dependently arisen phenomena passed beyond or not passed beyond the phenomena of consciousness passed beyond or not passed beyond momentary phenomena passed beyond or not passed beyond phenomena of logic passed beyond or not passed beyond worldly examples and so forth, and: the difference between natural fundamental and fabricated adventitious within the pure, the difference between the naturally pure and that which has been purified by antidotes; and similarly two types with regard to separation, cleanliness, pacification, voidness, cessation, abandonment, extinguishment, disappearance, and so forth; and two types also with regard to the realizations that are teamed with abandonments with regard to statements of the· emptiness of inherent nature, the difference between what does. not exist and its remainder with regard to statements of the non-existence of self, sentient being, living being, nourisher, and so forth, the difference between what does not exist and its remainder similarly, with regard to statements ofthe non-production, signlessness, absence of proliferation, separation from extremes, and so forth, the difference between what is not produced-through to-that from which there is separation and what is their basis or remainder with regard to the middle, the difference between having appearance and not having appearance with regard to mind-only, the difference between ultimate and conventional, natural and fabricated, and, fundamental and adventitious with regard to statements of similarity with dreams, magical illusions, and so forth, the difference between conventional similarity and ultimate similarity with regard to statements of similarity with space, the difference between conventional similatity and ultimate similarity
415
Path
with regard to statements of utter non-existence, the difference between the mode of non-existence of adventitious defilements and the mode of non-existence in the matrix-of-one-gone-to-bliss and establishing non-contradiction and harmony in the import of seemingly contradictory statements: statements of being beyond existence and non-existence and also statements of existenc;e statements of being beyond permanence and annihilation and also statements of permanence statements of being without inherent nature and also statements of being the inherent nature and spontaneous' statements of being natureless and also statements of being the thoroughly .established nature body statements of being uncompounded and also statements of being beyon!f both the compounded and the uncompounded statements of being the abode of phenomena and statements that also no phenomena abide statements of abiding in all phenomena and also statements of not abiding in any phenomenon statements of support and supported and also statements without support and supported statements of being selfless and also statements of being self statem~nts of being empty and also statements of being non-empty statements of existing and also statements of not existing statements of being produced and also statements of being not produced statements of ceasing and also statements of being without cessation statements of being mutable and also statements of being immutable statements of being proliferative and also statements of being without proliferations statements of being without dispersal and gathering and also statements of dispersing and gathering statements of being without divisions and also statements of having many divisions statements of having apprehension and also statements ofbeing without apprebension statements of appearing to pristine wisdom [and] consciousness and also statements of not appearing
all
Or, "is inherently spontaneous."
416
Mountain Doctrine
statements of cognition and also statements of non-cognition statements of being without assertion and thesis and' also statements of having these statements that nirva~a does not exist or is not true and also statements that it exists and is true statements that the fruit is attained and also statements that it is without attainment statements that there are practices to be done and statements also that there are none to be done and: the· differentiation of the basis-of-all into pristine wisdom and conor basis of purification and object purified
sciousn~s,
and: with regard to lineage, the difference between the existent ultimate natural lineage and the non-existent conventional developmental lineage with regard to paths, the differ~nce between conceptual and nonconceptual, proximate and. distant, meditative equipoise and states subsequent to· meditative equipoise, and so forth ·with regard to fruits, the difference betwe~n separative• effects and pro.duced effects, own purpose and others' purpose, ultimate body of attributes and conventional form bodies with regard to objects of abandonment or objects of purification, the difference between the artificial and the innate, affiictive obstructions and obstructions to omniscience, and so fort,h, and their roots and their mounts with regard to antidotes, the difference between the wisdom of meditative equipoise and the pristine wisdom of states subsequent to meditative equipoise and so ·forth, and their eSsentials or roots with regard to truths, the difference between the two, four, and twelve truths the difference between .basis of purification, objects purified, means of purification, fruits of purification, purifier, and mode of purification "with regard to basis, path, and fruit and with regard to view, meditation, and behavior, the difference between what requires interpretation and what is definitive and what is common and what is uncommon
"Separative" means that the effect need only be separated from defilement; it does not need to be produced.
Path
417
the presence _of difference or the absence of difference in: the three vehicles the three trainings the three wheels of doctrine the three natures the three--the external, the internal, and the alternative the modes of siitra and mantra having the natures of cause and of effect and so forth-if these are realized,- the correct view comes to be; othetwise, it does not. Therefore, never be separate from the pure view 'realizing well, just as it is, the import of the profound siitras and tantras. Although [the correct view] is delineated well within differentiating many aspects in that way, on the occasion of profound meditative equipoise it is necessary to be set in non-conceptual equality free from proliferations. Also, it is necessary to have the complete complement of ptJre collections of behavior and pledges as assisters. These should be known from separate teachings. May I and all others quickly complete The pure view, meditation, and behaviorThe supreme method for overcoming error Upon realizing well how the mode of subsistence is mistaken. This has_ been the section on the pure excellent path.
PART THREE: THE FRUIT
3. Explaining how separative ejficts and produced efficts are attained thr~gh that path {3} {399.31217a.3) a. General indication ofgreat vehicle ftuits (399.31217a.3)
In that way, from thoroughly completing the path (the two collections [of merit and of wisdom]) through correct view, meditation, and behavior and from extinguishing the objects of abandonment (the obstructions [to liberation and to omniscience]), the fruit of buddhahood is attained. Maitreya's Ornament for the Great Vehicle Sutras::190 Through hundreds of unfathomable difficult deeds [such as giving away their .own head and limbs and so forth] And through having accumulated unfathomable virtues [such as the grounds, perfections, and so forth] And through [accumulation over] unfathomable periods of time [such as .three periods of countless great eons and so forth] And through having extinguished unfathomable obstructions [operating beginninglessly, When bodhisattvas complete the ten grounds,] they attain [buddhahood having a nature of abandonment-] Without the defilement of any obstructions[-and of realization, the pristine wisdom of] knowledge-of-all-aspects, Thoroughly revealing [the attributes ofbuddhahood such as the ten powers and so forth], Like [the appearance of various jewels when] a box of jewels is opened. Having undergone amazing difficult deeds through hundreds of hardships, Having accumulated all virtues, having done this over the long periods of the longest eons, and having extinguished all obstructions, 421
422
Mountain Doctrine
The subtle obstructions [to omniscience] included [among the objects of abandonment] on the grounds are destroyed, And this b~ddhahood is revealed like opening a box of very powerful jewels.
The afflictive obstructions and obstructions to omniscience [as well as their respective predispositions, or] seeds, which have been always possessed in the [mental continuum] over a [beginninglessly] long period [without being destroyed in the slightest by their antidotes] Axe intensively [utterly] destroyed by all the vef:y extensive aspects [of antidotal means] of abandonment, [these being the small, middling, and great forms of the individual pristine wisdoms of the ten grounds], And buddhahood thoroughly endowed with [all] supreme qualities of the auspicious attributes of transformation of the foundation [or basis of abandonment] Is attained [from having cultivated the two collections] through the paths of non-conceptual pristine wisdom thoroughly purified [of d!.!alistic appearance and] the very [vast pristine wisdom of subsequent attainment,] having [conventional] objects. Maitreya's Sublime Continuum also says:m Buddhahood which is expressed [in scriptures of definitive meaning] saying "The nature [of the mind] is clear lighi: [from the start," is endowed with the two-realization illuminating] like the sun [the suchness of objects of knowledge] and [naturally pure abandonment] like space. [Whereas earlier during states as a sentient being] it was obstructed by adventitious [defilements,] afflictive obstructions and obstructions to omniscience, like dense collections of clouds, [In the end through the right path it is indivisibly] endowed with [abandonment in which all] defilements have been made nonexistent and with all buddha-qualities [such as the powers and so forth. The attainment of such] buddhahood which is a permanent, stable, and eternal [entity is the meaning of being endowed with the two purities. Such enlightenment]. is attained [by stages from practicing the path] in dependence upon bodhisattvas' non-conceptual pristine wisdom [observing the noumenon in meditative equipoise and]
Fruit
their pristine wisdom of differentiation [subsequent to medit;ttive equipoise observing the diversity of phenqmena]. [Ultimate] buddhahood is distinguished by the attribute of [possessing the two]' purities.Abiding [with all entities of pure nature] indivisible [an'd finally separation also from adventitious defilements-], Having the character of two [fulfillments, luminous realization by] pristine wisdom like the [naturally luminous] sun And abandonment [that is purity of the two obstructions] like [naturally pure]. space. and:·' 9·' [The nature body has the five characteristics of] (1) being without beginning [production], middle [abiding], and end [cessation, that is, not having the character of being compounded], (2) indivisibility [since the uncontaminated element of attributes and complete pristine wisdom are mixed into one}, (3) not [having fallen] to the two [extremes of superimposition and. deprecation since it is free from existence and non-existence], (4) Being devoid of the three [obstructions-afflictive obstructions, obstructions to objects of knowledge, and obstructions to meditative stabilization-and (5) clear light,] seen [directly] by yogis [who are ones-gone-thus] always dwelling in meditative equipoise [realizing] the naturally [pure] element of attributes, undefiled [by afflictive emotions] and not [an object of activity of] conceptuality. [Similarly] it [is to be known as] possessing [five] qualities[qualities of fulfillment of realization, which are] (1) incomprehensibility [by signs since its entity is vast, (2)'Innumerability] beyond [even the count of] sands ofthe Ganges, (3) Inconceivability [by awareness in that it is not an object of activity of logicians], and (4) being unequalled [since it is unique and the utter finality, And the quality of fulfillment of abandonment, due to (5) the manifested very] undefiled element [of attribute~] of a one-gonethus having [entirely] abandoned the flaws [of the two obstructions] as well their predispositions.
as
[The enjoyment body also has five features: (1) continuous speech through spreading the illumination of] light rays ?f excellent
423
424
Mountain Doctrine
doctrine in the varieties [of the profound and the vast of the great vehicle, . (2) Continuous display of various appearances] by way of bodies endowed with limitless light rays [of excellent doctrine or of the marks and beauties, (3) Continuous activities of making] effort at achieving the aim of release for [many supreme] transmigrators [who are trainees], (4) [spontan~ity not being composed by conceptualization and exertion in] performing [activities] like a monarch of wish-granting jewels [fulfilling hopes and desires], (5) [Displaying] various phenomena [such as color, size, and so forth due to the thoughts of trainees but] not [truly having] the nature of those.
[An emanation body has three attributes: the emanation] bodies · [appearing in various ways due to the needs of trainees]-(1) that cause [ordinary] ~oddly beings [who have not entered the path] to enter the path of quiescent [nirvana, generating discontent with the three existences,] (2} That cause [those who have entered the path ofliberation] to be ripened [setting them in the great vehicle profundity and vastness], and (3) That prophesy the release .[of those ripened by the great vehicle, setting them by degrees on the grounds of purification, and in those ways serve as causes of the fulfillment of exalted activities]Also• always dwell [uninterrupt~dly as long as cyclic existence lasts] in this [immutable basic element, the body of attributes,] Just as [the uninterrupted continuum of production and disintegration of compounded] form constituents [continuously dwells] in the [uncompounded] space constituent. and so forth; buddha-an essence of immeasurable, incomprehensible, unfathomable, excellent ex3.lted body, wisdom, qualities, and activities extremely wondrous and fantastic-is vast like space and the holy source giving rise to all that is wished by sentient beings like a wish-granting jewel, wish-granting tree, and so forth.
That is to say, in addition to the complete enjoyment body.
Fruit
425
If you know the division of the two b. Extensive explanation ofthe meanings truths also with respect to the statements ofgreat vehicle fruits {6} (400.6/218a.2) that the bodies of a buddha bhagavan are (1) Describing the very amazing excelone, tWO, three, four, and so forth, you will fence ofexalted body {6} (400.6/218a.2) not be obscured about the word of the sub- (a) Divisions ofexalted body renowned duer.. Concerning this, the body of the final in the common great vehicle {3} mode of subsistence, reduced to one, is the (400.612 1Ba.2) 1' How the exalted body ofthe profound ultimate body. It is said that, except for the mode ofdisposition comes down to one body of the element of attributes, no phe- (400.61218a.2) nomenon exists in the dispositional mode o f ' - - - - - - - - - - - - - - - ' subsistence; [Nagarjuna's Sixiy Stanzas ofReasoning] says, "Only nirva~a is a truth,"• and, "There are no phenomena that are not enlightenment," and: Except for the element or'attributes Phenomena do not exist. and: There are no phenomena Except for the element of attributes. and it is said that in the final mode of subsistence ·there is one truth, the ultimate truth, the .noumenal exalted body-without example or parallel, sole, noumenal, manifold within one taste, the exalted body in which knower and known are the same: "The one, having the nature of a vajrahard, indivisible," and "The truth is one, there is no second," and "The true is single; there are not two; it is the truth of cessation," and so forth. Concerning this, the two exalted bodies 2' Twofold division ofthe exalted bodies are the ~;tltimate body of attributes and the ofthe two truths (401.31218a.7) conventional form body-the sources of the'---.----------~---' fulfillment of one's own and others' welfare [respectively. Maitreya's Sublime C.ontinuum ofthe Great Vehicle says: 3~M) [A ''buddha" is distinguished by having brought to completion the fulfillment of one's own welfare and the fulfillment of others' Stanza 35; Toh. 3825, vol. 68, 2lb.5; Lindtner, Master of Wisdom, 84; The complete stanza is: When the conqueror said That only nirviJ?.a is a truth, What wise person would think, "The rest are not unreal"? Dol-6o-6a takes this quote as supporting the notion that the mode of subsistence ultimately or truly exists;
426
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welfare.] One's own welfare ;md others' welfare are [respectively] The ultimate body [of attributes, which is the support,] and the conventional [form] bodies, which depend on it. [The thirty-two qualities of] separative effects [that exist with the body of attributes and the thirty-two] qualities that are fruits of maturation [that exist with the form body, · When combined together] are these siXty-four divisions [of qualities]. The [spontaneously established] location [or foundation] of the wealth of [the fulfillment of] one's own (welfare] Is the body [of attributes], the object [of activity] of the ultimate [pristine wisdom of superiors]. The [form] bodies of [perfect buddha] great sages [displayed only] for communication Are the [spontaneously established] source [or foundation] of [all] fulfillment of other [trainees' welfare]. The first, the body [of attributes], is [indivisibly] endowed with The separative qualities[-
Fruit
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-are complete in the body of thusness produced effects, form bodies, are non-perverse thoroughly established natures, and produced qualities--the marks and so forth--exist in those having correct pristine Wisdom. These [points] clear away the assertion by some that even the body of attributes is· a produced effect, a co-nventionality, and the assertion by others that even form bodies are separative effects, ultimates. Nagamitra's Door of Entry to the Three Bodies also says:3" The nirvat_la having remainder of aggregates Is posited as two bodies of the subduer. Because of being separate from all aggregates, 'Aggregates do not exist in the body of attributes. Likewise, the assertion by some that even the body of attributes does not exist in sentient beings from the beginning and the assertion by others that even form bodies exist in sentient beings from the beginning are very mistaken because [Maitreya's Sublime Continuum ofthe.Great Vehicle] says at length/96 "Like a [great] treasure [that naturally remains under the ground-not newly achieved through striving and exertion and containing inexhaustible resources-land like a fruit tree [that gradually grows in a
ultimate ponions. Likewise, the-nature body is only ultimate; the body of attributes is mostly ultimate; the two, the complete enjoyment body and emanation bodies, have equal ponions when a division of actual and imputed types is not made; moreover, the appearance of exalted activities in others' perspectives are conventional, whereas the pristine wisdom of power is liltimate.. Therefore, all exalted body, pristine wisdom, qualities, and activities that are included within the ultimate abide primordially in the matrix-of-one-gone-thus. When one· person is buddhafied, those are not newly attained and are merely separated from defilements that obscure them, but those that are conventional are newly attained. Those that are ultimate in past buddhas and in future buddhas are one entity, and even those that are conventional are indivisible in nature upon attaining buddhahood and thereafter but at the point of attainment are different; hence, they are unpredicable as either the same or different, Taranatha clearly agrees with Dal-bo-ba that separative effects ultimately or truly exist whereas produced effects do not: ·Therefore, newly attained effects that are to be produced through cultivating the path are produced effects, due to wh1ch they do not truly exist, whereas the primordially abiding buddha is merely separated from the covering over that buddha through cultivating the path, due to which it is called a "separative effect" and the path also is called a, "cause of its separation." These are merely imputed cause and effect, not actual cause and effect.
Mountain· Doctrin~
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groove by way of being achieved through striving and exertion],"• and so forth. Concerning this, the three bodies are 3 • Threefold division ofexalted bodies the body of attributes, b?dy of complete included in the two truths enjoyment, and emanation body; these are (402.21219a.l) included within the. two truths. Further-'---------------' more, this is very clear in Maltreya's Ornament for the Great Vehicle
Sutras:·'97 Moreover, the divisions ofbuddhas' bodies Are the nature, complete enjoyment, And emanation bodies. The first is the basis of the [other] two. and:"')8 It is to be known that buddha bodies Are contained in brief within the three bodies [Because] the three bodies indicate [or contain] the welfare Of self and otheri99 as well as their support.
and in the Excellent Golden Light Sutra and so forth. Thus, there are one ultimate body and two conventional bodies. The Mind of Complete Perfect Enlightenment in the Palace ofthe Highest Pure Land also says: 400 That which is a composite of buddha-qualities-powers, fearlessnesses, unshared attributes, and so forth-and is non-dual with and non-different from the perfection of wisdom is the body of attributes. That which arises from its blessings and depends on that foundition is the complete enjoyment body. Those which arise from its blessings and arise in accordance with the ·interests of trainees are emanation bodies. Maitreya's Ornament for the Clear Realizations says:•o• It is described as fourfoldNature, complete enjoyment, l;..ikewise'the other, emanation, And body of attributes a.S well as activities. Aryavimuktasena and so forth assert the meaning of this as [referring to] three bodies, and also others assert this as [referring to] four bodies. Also, in the superior Mafijushrikirti-'s BriefExplication of the Assertions of Our Own
For this and the next stanza, see 56.
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View it is evident that it is correlated with the context of four bodies. However, since these [differences of numbers] are. reduced to merely a distinction of differentiating or not differentiating the ultimate body into a nature body and a body of attributes, it is clear that there is no fault no matter which way it is treated. Whether three or four bodies are posited, this widely renowned [presentation] that: the two form bodies are conventional communicative bodies the ultimate body is one or two and these together are three bodies or four bodies is common throughout the great vehicle. With regard to uncommon, secret man- (b)Divisiom ofexalted body in uncomtra: mon secret mantra {2} (403.21219b.3) Vajra body or mantra body, that which 1' Divisiom ofexalted body from one to is the self of thusness and pure self, the L.:fi:....1_ve_(_'40._l3_.2_v2_1_9_b._3J_ _ _ _ _ _ sole vajradhara or vajrasattva, exalted body in which knower and known are the same-just that androgynous state in which emptiness and compassion, method and wisdom, are mixed into one--is the one final body. When differentiated by way of method and wisdom, emptiness and compassion, and so forth, there are also two bodies. When differentiated by way of exalted mind, speech, and body, the three jewels, and so forth,. there are also three bodies. When differentiated by way of four vajras, four exalted knowledges, four manifest enlightenments, and so forth, there are also four bodies. When differentiated [by those four] along with a pristine wisdom body, there also come to be five bodies; [the superior Maiijushrikirti's Brief Explication ofthe Assertions of Our Own View says]:•
_,J
Buddha has an essence of five bodies, Entity of five pristine wisdoms of pervasive nature. Thus, those are the one, two, three, four, 2' How those are equivalent to the natuand five naturally pure lineages; [the Ttintra· ral /ineage'(403.51219b.7) ofthe Supreme Original Buddha] says: "--:-----"-----.,.--------' Three lineages, five lineages, One natural, and a hundred lineages. and [the Glorious Hevajra Tantra] For a longer citation, see 430.
says:~ 02
430
Mountain Ddctrine
The sole ·great mind Is characterized by fivefold .form. From just those five lineages Many thousands are just born. Hence these have a single nature, Great bliss, supremely helpful. and so forth; these were indicated above (77 and 75). Similarly, six lineages and so forth should also be understood here on the occasion of the fruit in accordance with the indication earlier on the occasion of the' basis (74ff.), because all whatsoever divisions and condensations set forth with respect to the natural lineage are divisions and condensations of the undifferentia~le entity of basis and fruit. The superior Mafijushrikirti' s Brief Ex- .--(c-)_H._o_w_th_o-~e-a-re-s-et-fi~'Or-th-by-t.-he-s-up-e--~ plication of the Assertions of Our Own View riorManjushrzkzrti (404.11220a.4) says: The buddha~ lion of shakyas, Due to the thoughts of sentient beings Speaks of exalted bodies as being One, two, three, four, and five; Buddha has no beginning and end. The original buddha is indivisible. The sole undefiled eye of pristine wisdom Is the wisdom body of the one-gone-thus.
As the form body is, So is the buddha body of attributes. Due to the force of sentient beings' thoughts The treatises say the refuges are threefold. Through the divisions of exalted mind, speech, and body The exalted bodies are widely proclaimed as three. Attributes, complete enjoyment, and emanation Are practiced by humans iri the mantra mode.
It is described as fourfoldNature, complete enjoyment, Likewise the other, emanation, And body ofattributes as· well as activities. Buddha has an essence of five bodies, Entity of five pristine wisdoms of pervasive nature,
Fruit
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Po$sessor of the crowns of the five buddhas, Bearing the five eyes without desire. Endless aggregates of form Are their supreme emanation bodies. Endless aggregates of sounds Are their sup,,reme complete enjoyment body. Endless aggregates of attributes Are widely proclaimed as their body of attributes. Endless aggregates of pristine wisdom Are widely proclaimed as their body of wisdom. Endless aggregates of bliss Are their immutable body of bliss. Just as collections [are procl~med] as aggregates, So bodies are widely proclaimed as composites. ~--------------------~--~
About this, if you know the divisions of the (d) Division ofthe complete enjoyment tWO truths also with regard to the complete body and emanation bodies into the two enjoyment body and emanation body, you truths (404.61220b.5) will not be obscured with regard to the subduer's word. Concerning this, it is commonly widely renowned that the two aspects of the form body are the conventional complete enjoyment body and conventional emanation body. [However,] the ultimate complete enjoyment body and ultimate emanation body are complete in the . noumenal, thoroughly established thusness: because thusness is the final ultimate four exalted bodies, four joys, four exalted knowledges, four manifest enlightenments, four sattvas, four herukas, the four [syllables] e varrz rr;.a ya, four kalachakras, four periods, four suchnesses, four signs, four abodes of brahma, four liberations, fo.ur vajra yogas, four superior persons, four noble truths, fqur groups,' four vajra seats or abodes, and so forth and because the. sixteen principles are cognition. Since such is just clear in final profound secret mantra [texts], they are not obscure. In those in which such is not clear, they are obscure, but the meaning is only the same-the noumenal, thoroughly established thusness . .Hence, the ultimate complete enjoyment body and emanation body are renowned in the uncommon mode of mantra.
.Later (444), these are identified as the four basic schools of the.Iesser vehicle-sthavira,
sarvistivada, saipmitiya, and mahasa~pghika.
Mountain Doctrin~
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Hence, if the matrix-of-one-gone-to-bliss did require interpretation, even the four exalted bodies and so forth would require interpretation as well as the noumenal thoroughly established thusness because all those are equivalent. A matrix-of-one-gone-to-bliss that is factually other than thusness is not set forth by supreme superiors, and we also do not accept such. Just because a great many other names are used, one should not be confused by the names, since"one [should] just rely on the meaning. Hence, the four exalted bodies of the r-(e-~-H-o_w_u_lu..::'ma:...__te_tru_th-z-.ts-elf-r~-~i-de_s_as--, ultimate, the basis of emptiness, are the four the four bodi~ oftht: mode ofsubsistmce exalted bodies of the matrix-of-one-gone-to- {3} (405.7122la.6) bliss, which is art undiffer~ntiable entity of I' Briefindication ofhow the ultimate basis and fruit. Moreover, the Chapter on truth itst:/fresides as the four bodies of Pristine Wisdom [in the Kalachakra Tantra] the mode ofsubsistence {2} says:~o.•
(405.7122Ja.6)
a' Indicating. the four exalted bodies of the profound mode ofsubsistence
This which is neither wisdom nor (405.7122Ja.6) method is the innate body; it becomes the body of attributes Having a nature of wisdom and method, definitely devoid of darkness, from the division of pristine wisdom and consciousness. This [body of attributes as the fulfillment of others' welfare becomes] the complete enjoyment body, agent of the welfare of multitudes of sentient beings like an echo. Again this [complete enjoyment body] becomes emanation bodies ofbuddhas for the sake of ripening sentient beings.
Just these called the four exalted bodies of ultimate pristine wisdom are also called the four vajras [in the Kalachakra Tantra]: 404 The conqueror's body-vajra is not in the province of objects and subjects and is endowed with all aspects. The speech-vajra causes sentient beings to understand doctrine through their own respective hearts [or thoughts].~0~ The mind-vajra of the vajric one, the nature of the minds of sentient beings, abides [pervasively] in all levels [of the inanimate and animate]. That which, like a stainless gem, is the apprehender of actualities [that is, knowledge of the nature of all phenomena] is the wisdoni-vajra. and the holy venerable one [Kalki Pul}c;iarika] also says:•()(· The body endowed with the supreme of all aspects Seen by sentient beings due to thdr respective thoughts
Fruit
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From their various interests Has the character of emanation. This which through the power of sentient beings' tho~ghts Displays vividly a nature of miraculous powers Through the languages of all sentient beings Has the character of the complete enjoyment body. This which is not impermanent, also not permanent, Not one, and not a character of plurality, Not a thing and also not a non-thing Is the body of attributes, devoid of basis. This which is undifferentiable emptiness and compassion, Transcending desire and desirelessness, Not wisdom and .also not method Is further the nature body. Homage in all ways To that called "kal.achakra," Having a nature of four bodies, quiescent. and: Homage to that non-duality Manifestly called kal.athakra Due to being causeless and characterless Without fluctuations and likewise without degrees, And bowing with my crown to that one-gone-thus, . Original buddha, non-partial, said to have four bodies, Emanations of letters kii and so forth, Complete enjoyment, wonderful attributes, and purity. and so forth; these are called the four noumenal thoroughly established bodies of the final definitive meaning because compounded form bodies are not appropriate to be the buddha of final definitive meaning. The holy venerable one himself [Kalki ,--b-'1-nd.-i-ca_tz.:::.'ng_th_a_t{i-th_e_fo_u_r_ex._'ll_lt-ed_b_o_d_---, Pu1,1<;larika, in the Stainless Light] says: 407 ies ofthe profound motk ofsubsistmce] The supramundane victor buddha are not form bodies (407.21222a.4) is not a form body. Why? It is because of having arisen from space and because of being self-arisen and because of being the aspecdess endowed with all aspects and because of holding the four drops and because of being pardess beyond parts and because of holding the peaks of the four joys and because of being the prime of the
434
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Doctrin~
desireless• and great desire and beca~se of not apprehending mine and because of not apprehending "I" and because of all the inexhaustible constituents and because of being the generator of a:ll mantra meanings and because of being the great unlettered drop and because of being the . five immutable great emptinesses and because of being the six immutable empty drops and because of abiding in utter equality like space. For these reasons, [the four exalted bodies of the profound mode of subsistence] are also established as passed beyond compounded momentariness, beyond limited capacity, and beyond dependent-arising, and it is also renowned in many other scriptures such as the Mother [Perfect:ion of Wisdom Siitras], the Mahaparinirvar.za Sutra, and so forth that that which is the final buddha is not a form body. Similarly [Kalki Pul).<;larika's Stainless 2' Extensive explanation ofhow the
Light says]:~08
ultimate truth itselfresides as the four
bodies ofthe mode ofsubsistence {10} Homage to just that non-dual omnis(407.61222b.2) cient supreme original buddha bhaa' How that mode ofsubsistence itself gavan, abides as the four and sixteen exalted Embracd:l by the supramundane viCtor bodies and so forth (407. 61222b.2) wisdom lady [vishvamata of empty form] who is aspected [conventionally] but aspectless [ultimately], Endowed with immutable bliss that has abandoned production and disintegration and abandoned the bliss of laughing and so forth, [that is, gazing, holding hands, and embracing], Progenitor of all buddhas [in the sense that immutable bliss makes the aggregates free from obstructions]; possessing the three exalted bodies [body of attributes, complete enjoyment body, and emanation body], thoroughly knowing the three times.
Thus, since the original buddha,. the nature body, thusness, the immutable thoroughly established nature possesses undifferentiably as one taste the remaining three ultimate bodies, it is the four exalted bodies that are the omnipresent element of attributes. Moreover, [Maitreya"s Ornament for the Great Vehicle Sutras] says:~"'' Though there is no difference [in the. nature of the noumenon] between the former [common being] and the later [buddha],
chags bra/ dang po.
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Thusness without the defilements of all obstructions [due to the power of having cultivated the p~th] Is asserted as buddha. [Hence] it is not pure and not not pure." and, "That which is not thusness is not the· one-gone-thus," and ."Thusness together with defilement and without defilement," and so forth; thereby, although there is no difference in thusness, those [beings] in which it dwells together with defilement possess one purity and those in which it dwells separated from defilement possess two purities. And hence that which dwells in some as a basal entity dwells in some as a resultant entity, and also that which dwdls in some as a resultant entity dwells in some as a basal entity, due to which it is called "undifferentiable entity of basis and fruit;" just as space whose entity is undifferentiable pervades all ·areas, whether or not there are groups of clouds. Therefore, this is the thought of the statements that it is not one-pointedly pure and also not one-pointedly impure. Similarly, the statement in the Glorious [Kalachakra} Tantra, ''Buddha [endowed with] omniscience, pristine wisdom body, exalted body making suns~ine, eyes of broad lotus petals," speaks of four primordially released noumenal exalted bodies; [Kalki Pux:4arika' s Stainless Light says:]~ 10 Obeisance to that original buddha [with four bodies]omniscience that is the innate body of the lord of conquerors, Likewise the pristine wisdom body that is the body of attributes, Complete enjoyment [body] that is the body making sunshine, and also emanation body that is the eye.ofbroad lotus petals[The four] liberations, [the four vajras of] body, speech, mind, and desire [or bliss], Abiding [or gone.beyond] separation from existence and existence [that is, beyond the extremes of nirvai_J.a and cyclic existence], the [four] pure [vajra] yogas, non-dual wisdom and method praised by gods, humans, and demi-gods. Although the essences of: the .four-omniscience and so forth the four exalted bodies-the innate and so forth the four vajra yogas-yoga of purity and so .forth Wel-mang Gon-chok-gyel-tsen (Blossoming Flower, 117.5) takes the last line as meaning "[Because of being the final basic element endowed with two purities and hence] not pure [in the sense of being naturally together with defilements but newly purified of adventitious defilements] and not impure [in the sense of being naturally pure but not purified of adventitious defilements]." Dol-6o-6a's meaning is clear below. For a longer citation see 466.
Mountain Doctrine
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the four doors of liberation-emptiness and so forth the foui: vajras-vajra body and so forth are of one taste as thusness, they are different in mere name. Consequently, those are synonyms, and even all·of them abide as the pristine wisdom of method and wisdom undifferentiable as dual, an occurrence• of undifferentiable existence and peace without the flaws of a combination of contradictions, whereby they are buddha of the three realms, passed beyond what can be exemplified. Similarly [Kalki Pul)~arika's Stainless Light says] :411 Homage to kal.achakra, bu~dha seated on ·lion throneb in the vajra union [of great bliss] purified [of predispositions for emission] and -yvorshipped by the three existences,< The so1e [entity of fully aspected form and supremely immutable bliss] itself being sixteen aspects through divisions of [four] bodies, abiding [or gone beyond the extremes of] non-existence [nirval)a] and existence [cyclic existence] [By reason of the fact that] knower [supremely immutable bliss] and known [fully aspected form devoid of obstruction] have become one [entity], com posited [of aggregates, constituents, and sense-spheres devoid of obstructions that is] the supreme conqueror; [Ka.lachakra also being] the tiue mind of enlightenment [increasing joy that has been] transformed into [the pristine wisdom of great bliss of] the conquerors (of the three times;] vajra [uncuttable by concep~ality], the twelve-fold branches [through the divisions of the stoppage of the twelve cycles]! Thus the sole ultimate great bliss abiding undifferentiably in the ultimate great emptiness abides as the four vajra yogas and the four vajra bodies. Also, each exalted body always abides as ultimate body, speech, mind, and pristine wisdom or the ultimate four joys; therefore, it is the alternative
srid pa: 409 .2. b
As per Ke-d.rup's explanation (63a.2), "Uon" indicates having killed the beasts of the
afBictive emotions; "throne" indicates an aspected seal (rnam gcas kyi p/Jyag rgya). According to Ke-d.rup. "Worshipped by the three existences" means "the mind of enlightenment of the practitioner's body, speech, and mind has been drawn upward by stages from the tip of the vajra [phallus] and bound in the crown protrusion. • d Ke-drup prefers the translation of samaya here as 'dus pa rather than dam tshigs. Ke-drup (Extensive Commentary on the Worldly Realm Chapter, 62b.2) calls this a homage by way of knowledge of the sixteen principles' and the twelve true meanings;
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knower cognizant of the sixteen principles and the alternative object known endowed with the twelve true meanings. The ultimate mind of enlightenment-primordial combination of those irito an undifferentiable unit-is the conqueror's vajra-abode and alternative three existences beyond worldly examples. Similarly, [Kalki Pui].<;farika's Stainless Light] says:412 Homage to the joined entities of wisdom and method: (I) [rhe yoga of] purification[-entity of innate body, undiffere~ tiable union of the factor of wisdom realizing·emptiness on the final occasion of the fruit and] immutable [great compassion that is the nature of method On the occasion when the drop at the navel producing] pristine consciousness, [the fourth state, in the basic phase•] is well purified [of the obstructing factors of predispositions for emission] by pristine wisdom [realizing] emptiness, [and bliss factors of similar type are brought to the path of skill in means and increased higher and higher; (2) The yoga having] an essence of attributes[-entity of the nonconceptual body of attributes, undifferentiable union of the factor of wisdom realizing signlessness on the final occasion of the fruit and] non-dual [bliss, great love that is the nature of method On the occasion when the drop at the heart producing] mind, [the state of thick sleep, in the basic phase] is well purified [of obstructing factors producing darkness and unknowingness] by pristine wisdom [realizing] signlessness emptiness [and nonconceptual factors of similar type are brought to the path of skill .in means and increased higher and higher]; (3) [rhe yoga of] secret mantra [displaying the complete enjoyment body having a character of fully aspected] inexhaustible. [speech, or indestructible] sound, undifferentiable union of the factor of wisdom realizingwishlessness in the final context of the fruit and the great bliss of immeasurable joy that is the nature of method On the occasion when the drop at the throat producing] speech [and the dream state in the basic phase] is well purified [of obstructing factors producing dreams, mistaken speech, and so forth] by pristine wisdom [realizing] wishlessness [and the con-' tinuum of factors of siniilai: type are brought to the path of skill in means and increased higher and higher]; That is to say, as an ordinary being.
438
Mountain Doctrine
(4) Shape [yoga adorned with marks and beauties displaying] miraculous [emanation bodies] proceeding [to all places where limitless trainees are, undifferentiable union of the factor of wisdom realizing non-activity in the final context of the fruit and] undefiled [great bliss, immeasurable equanimity that is.the nature of methodOn the occasion when the drop at the brow producing] body, [or the waking state, in the basic phase] is well purified [of obstructing factors producing various proliferations of impure aggregates and so forth] by pristine wisdom [realizing] non"activity [and causal fattors of similar type proliferating various appearances are brought to the path of skill in means and increased higher and higher].• Homage to that mind of enlightenment, Principal, [or lord pervading all lineages,] of the extinguishment of things and non-things [these being the extremes of permanence and annihilation], Without beginning [birth in cyclic existc;nce] or end [death], quies· cent [of conceptuality], ·Called by the one-gone-thusb vajrasattva [indivisible vajra, great bliss, and sattva, fully aspected forms of the three existences]; bodhisattva [abiding in bodhi, emptiness endowed with the two purities, and sattva, essence of great bliss compassion]; mahasattva [sattva, supremely immutable great bliss, that is maha, completed by way of the twelve grounds]; samayasattva [sattva, the white Ke-drup (Extensive Comm~ntary on the .Worldly Realm Chapter, 64b.l) calls this a praise by way of the equality of taste of the four bodies, four abodes of purity, four liberations, and ·SO
forth. Without the bracketed material it reads:
Homage to the joined entities of wisdom and method: (1) purification-pristine consciousness, well purified by pristine wisdom of emptiness, and the immutable; (2) essence of attributes-mind, well purified by pristine wisdom of signlessness, and the non-dual; (3) secret mantra-speech, well purified by pristine wisdom of wishlessnessinexhaustible round; (4) shape miraculously proceeding-body, wei! purified by pristine wisdom of nonactivity and the undefiled. . ( b Ke-drup (Extensive Commentary on the Worldly Realm Chapter, 69b.l) etymologizes "one-gone-thus" (tk bzhin gshegs pa, tathagata) ,as "Just as earlier the mind of enlightenment itself had come (gshegs pa, agata) from the crown protrusion to the secret region, so it likewise (tk bzhin, tatha) has gone (gshegs pa, gata) from the jewel to the crown protrusion and is bound immutably."
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constituent, that is samaya, bound without emission]. Thus, the above-indicated ultimate buddha, noumenal thoroughly established nature itself, without beginning and end, primordially at peace, is the mirrd of enlightenment-the center having abandoned the two· extremes of effective things and non-effective things. It is the alternative ultimate principal male deity or principal female deity. Moreover, the pristine wisdom, mind, speech, and body of the omnipr~sent element of attributes are essences of primordially pure pristine wisdoms of the four ultimate doors of liberation, the four yogas, and the four sattvas; all also are essences of method and wisdom, primordially unified as one. Similarly, illuminating the sixteen principles i~dicated above, [Kalki Pu~<;larika's Stainless Light] speaks of eva??Z, the great seal:m Obeisance to the letters evam, Union of method [that is s~premely immutable great bliss] and wisdom [that is the great seal of empty form] in an [undifferentiable] essence: The exalted body, speech, mind, and wisdom of the emanation body [that are the stoppage of the joys of the descent during the basic state of the essential drops of body, speech, mind, and pristine consciousness] Aie bound in union in one [essence of emptiness and compassion]; And the exalted body, speech, mind, and wisdom of the complete enjoyment body [that are the stoppage of the supreme joys of the descent during the basic state of the essential drops of body, speech, mind, and pristine. consciousness] Aie bound in union in one [essence of emptiness and compaSsion]; And the exalted body, speech, mind, and wisdom of the glorious [body of] attributes [that are the stoppage of the special joys of the descent during the basic state of the essential drops of body, speech, mind, and pristine consciousness] · Aie bound in union in one [essence of emptiness and compassion]; And the exalted body, speech, mind, and wisdom of the innate [body that are the stoppage of the fourth joys of the descent during the basic state of the essential drops of body, speech, mind, and pristine consciousness] Aie bound in union in one [essence of emptiness and compassion; These pristine wisdoms] are not blisses generated from [the union of] the two organs [During the four states of] waking, dream, thick sleep, and the fourth state [of beings in cyclic existence;
440
Mountain Doctrine
Innate great bliss] does not dwell in the four states producing pris.c tine· consciousness [that is mutable bliss], mind [that is thick sleep], speech, and body; Having discarded action-seal~. And having abandoned wisdom-seals, It is thoroughly produced from a great seal [of empty form]; [Hence] innate (great bliss] is not [directly produced from] companying with [a seal] other [than a great seal]; Beyond meditation [of the generation stage imputed by] conceptuality, The great seal (generating] immutable bliss [is beyond the nature of minute particles And hence] has abandoned apprehended-object and apprehendingsubject and [meditative cultivation of] the shapes [of marks, beauties, and so forth], · As well as [having abandoned being an object of activity by way of mere construction by] conceptuality and [mere] verbali~ation, But has the aspect of a city of scent-eaters And has the nature of a prophetic image. Thus, because the sixteen principles of the fundamental nature, the noumenon, are primordially naturally beyond all conventional adventitious phenomena, the basic innate pristine wisdom similar to prophetic images [iri a mirror] and so forth-:-primordially separate from the worldly four 'states and four drops and.the conceptual consciousnesses of meditation and repetition and so forth of the generation stage-has abandoned action-seals and wisdom-seals, since it is not joined with other actualities. However, it primordially is always a unified essence of method and wisdom, the androgynous state, produced from the great seal--called "the unproduced produced" without the flaws of a combination of contradictions, beyond worldly examples. Consequently, .although the alternative effect, the ultimate effect, the immutable great bliss, the unapprchensive great compassion is produced from an alternative cause--emptiness together with apprehension, great seal [of empty form]-it is uncompounded because the great seal is not produced from anything, In consideration of this, the root tantra also says: Mutually embraced, quiescent, The supreme androgyno~us state, Wisdom is not arisen from causes, And wisdom arisen from causes is an effect. Because wisdom is not produced from causes,
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That produced from wisdom is not produced by causes. Therefore, pristine wisdom is not produced from causes·~ Wisdom is unsurpassed pristine wisdom. and so forth. Similarly, all that are equivalent to the final ultimate four exalted bodies but are set forth with various different names-the four exalted knowledges, the four herukas, the four manifest enlightenments, the four periods, the four suchnesses, and so forth-are four exalted bodies that are divisions of the immutable thoroughly established· nature, thusness, but they are not divisions of the thoroughly established nature which is correct nonperverse pristine wisdom; or divisions of the form body itself, or divisions of a collection of the body of attributes and the form body. Therefore, although the essences that ,.---b-'R-ow_th::_a_t_m-od_e_o_if_su_b._~ts-.ten-c:-e-its_e_lf_..., are the ultimate four exalted bodies, the five abides pervading all as a selfconsisting of exalted bodies, and the five pristine wisdoms the five dcalted bodies and five pristine are undifferentiable in entity like space per- wisdoms (412.1/225a.4) vading areas where clouds are and are not,'--------------~ they ·always abide in all sentient beings of the three realms and in all buddhas of the three times. Hence, they are well established as the final basis and fruit, undifferentiable in entity. This · holy venerable presence himself c' How that mode ofsubsistence itself [Kalki PuiJ.c;larika] says: abides as the nirvii1_1a suchne~ devoid of positions (412.21225a.6) Hence, the supramundane victor calls the position of naturelessness" "positionless." With respect to "positions," those such as actuality and non-actuality, existence and non-existence, being and non-being, one and non-one, permanence and annihilation, cyclic existence and nirvaiJ.a, form and non-form, .sound and non-sound, momentary and non-momemary, desire and non-desire, hatred and non-hatred, obscuration and nonobscuration, and so forth are positions because of just being mutually dependent. Devoid of these positions is the naturdess nonabiding nirvfu}.a of buddhas. Pristine wisdom devoid of single and plural moments is called "suchness" by the conquerors. It itself through the power of ,.---d-'R-o....:w:....th-at_m_o_de-of_su_b-~-ist_enc:_e-its_e_lf--, sentient 'beings' thoughts also apalso abides as the uncompoundedfour pears individually in four aspects and sixteen joys (412.6/225b3) and sixteen aspects; through the divisions of joy, supreme joy, special joy, and innate joy, there are four aspects. Then, joy of body, joy of speech, joy of mind, joy of rang bzhin med pa 'i phyof!.
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Mountain Doctrine
pristine consciousness; and likewise supreme joy of body, supreme joy of speech, supreme joy of mind, supreme joy of pristine consciousness; and likewise special joy of body, special joy of speech, special joy of mind, special joy of pristine consciousness; and likewise innate joy of body, innate joy of speech, innate joy of mind, innate joy of pristine consCiousness-when a yogi knows such sixteen principles, the sixteen principles are known, so said the supramundane victor. It itself is called the "innate e' How that mode ofsubsistence itselfalso 'body," and after that "body of atabides as sixteen divisions ofexalt.ed body tributes," and after that "complete (413.31226a.l) enjoyment body," and after that , "emanation body." Similarly, innate speech, innate mind, and innate pristine consciousness; and similarly, speech of attributes, mind of attributes, and pristiQe consciousness of attributes; and complete enjoyment speech; complete enjoyment mind, and complete enjoyment pristine consciousness; and emanation speech, emanation mind, and emanation pristine consciousness. In that way, it itself intensively appears in sixteen aspects through the force of sentient beirigs' interests. It itself is called "yoga of puf flow that mode ofsubsistence itselfalso rity"-innate body, purity by way abides as the four liberations, the four .of the liberation of emptiness, wisyogas, and so forth (413.5/226a.5) dom-vajra; omniscience, essence of wisdom and method. It itself is called "yoga having an essence of attributes"-body of attributes, purity by way of the liberation of signlessness, mind-vajra, pristine wisdom body, essence of wisdom and method. It itself is called "mantra yoga" -complete enjoyment body, purity by way of the liberation of wishlessness, speech-vajra, sunshine-making body, essence of wisdom and method. It itself is called "shape yoga"-emanation body, purity by way of liberation of non-activity, body-vajra, eyes of broad lotus petals, essence of wisdom and method. These four aspects of such vajra yoga were recounted to Buddha by Vajrapal).i. The attainment of purity by g' How that mode ofsubsistence itselfalso way ·of the liberation of emptiabides as the variants that are the four ness....:_wisdom-vajra, essence of exalted bodies such as omniscience and as the four exalted know/edges wisdom and method, innate body, (414.21226b.3) exalted knowledge of all-is exalted knowledge of all because of perceiving all. The attainment of purity by way of the liberation of
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signlessness-mind-vajra, essence of wisdom and method, body of attributes, exalted knowledge of the aspects of paths-is pristine wisdom body because of abiding by way of supremely immutable bliss. The attainment of purity by way of the liberation of wishlessness-speech-vajra, essence of wisdom and method, complete enjoyment body, ex.alted knowledge of paths-is the sunshinemaking body because of heing the teacher of muridane and supramundane doctrine simultaneously through the languages of limitlessly limitless sentient beings. The attainment of purity by way of liberation of non-activity-body-vajra, essence of wisdom and method, emanation body, exalted knowledge-of-all-aspects-is eyes of broad lotus petals because of dispersing miracles that are physical configurations endowed with all aspects simultaneously through limitlessly limitless emanation bodies. Similarly, instantaneous comh 'How that mode ofsubsistence itself plete perfect buddhafication is wisalso abides as thefour manifest enlightdom-vajra, perceiving all meanings. enments and as the four, perceiving all meanings and so forth (414.6/227a.2) Complete perfect buddhafication by way of five aspects is mind-vajra, supremely immutable bliss. Complete perfect buddhafication by way of twenty aspects is speech-vajra, teacher of doctrine through the languages of all sentient beings, containing the twelve true meanings. Complete perfect buddhafication by way of miraculous emanations is body-vajra, body of proliferation by way of endless miraculous emanations knowing the sixteen principles. It speaks at length of divisions, such as four ultimate joys, sixteen prinCiples, and so· forth, in the omnipresent element of attributes itselfundifferentiable entity of basis and fruit. The holy superior Vajragarbha also i' How all those abide in the four chansays:~~.~
At the forehead, ali [the vowels]. At the neck, kali [the consonants]. At the heart, wisdom. At the navel, method.
nel-centers ofthe body (17} (415.21227a.6) 1" How those themselves abide as inexpressible vowels, consonants, and so forth (415.21227a.6)•
The innate body, at the navel. .The body of attributes, at the heart. The complete enjoyment body, at the throat The emanation body, at the forehead.
2" How those themselves also abide as four exalted bodies ofthe immutable thoroughly established nature (415.3!227a:7)
These ·seventeen headings are represented only by marks in .the 'Dzam chang edition.
444
Mountain Do~trin~
At the navel, the fourth state. At the 3" How those thems~lves also abit!e as heart, deep sleep. At the thro~t, dream. four alternativ~ stat~s, ultimate states (415.41227b.1) At the forehead, waking. At the forehead, body-vajra. At the 4" How those themselves also abide as neck, speech-vajra. At, the heart, mind- four vajras ofultimate other-emptiness, the basis ofemptiness (415.41227b.1) vajra. At the navel, wisdom-vajra. At the navel, e. At the heart, vam. At the , - . . . , - - - - - - - - - - - - - , throat, ma. At the forehead, At the 5" How those th~mselv~s also abide as navel, lochana. At the· heart, mamaki:. At eva.qt maya and four mothers ofthe body ofattributes~'~ (415.41227b.2) the throat, pa1,1~aravasini. At the fore- o......::_ _ _ _ _ _ _-'--_;__ _ __J head, tara. The four ma1,1~alas.
ya.
The four periods: Variety, at the forehead. Maturation, at the throat. Vimarda,' at the heart. Characterless, at the navel.
6" How those themselves also abide as four periods ofthe central {channel], the alternative periods devoid ofexample (415.51227b.3)
Similarly: Joy, at the forehead. Supreme . 7" How those themselves also abide as joy, at the throat. Special joy, at the four natural immutable joys, alternative joys (415.61227b.4) heart. Innate joy, at the navel. Similarly: True suffering, at the fore- 8" How those themselves also abide as the .head. True origin, at the throat. True four truths ofthe body ofattributes, cessation, at the heart. True path, at the alternative four truths (415.71227b.5) navel. The four principles: Self-principle, at the forehead. Mantra-principle, at the throat. Deity-principle, at the h~art. Wisdom-principle, at the navel.
9" How those themselves also abide as four principles ofthe matrix-ofone-goneto-bliss, the mode ofsubsistence (415.71227b.6)
At the forehead, 1-making. At the neck, sound-verbalization. At the heart, allcontemplation. At the navel, blissexperiencing.
10" How those thems~lves also abide as the four-thusness ~ !-identification, sound-verbalization, and so forth (416.11227b.7)
The four groups: At the navel, 11 "How those th~mselves also abide as sthavariya. At the heart, sarvastivada. At four noumenal groups, alternative groups the throat, sarpvidaya. At the forehead , (416.21227b.7) mahasa111ghika.
mam par ny~d pa!nyeng ba; meaning unclear.
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Moon, at the forehead. Sun, at the 12" How those themselves also abide as throat. Rahu, at the heart. Kalagni, at natural fundamental moon, sun, riihu, the navel. and so forth (416.21228a.1) At the navel, the sixteen flows. • At the heart, the thirty~two flows. At the throat, the eight flows. At the forehead, the sixty flows.
13" How those themselves also abide as sixteen flows and so forth without the flaws ofa combination ofcontradictions, alternative flow (41 6.31228a.2)
The four session~ intervals mentioned...------------------. above: The early session~interval, at the 14" How those.themselves also abide as four day-divisions ofnatural ckar light, forehead. The noon session~interval, at alternative day-divisions (416.31228a.2) the throat. The' late session~interval,r at the heart. The midnight session~interval, at the navel. The four behaviors: At the forehead, en~ 15" How those themselves also abide as joyment. At the neck, domination. At four natural innate behaviors, alternathe heart, dissolution. At the navel, tive behaviors (416.41228a.4) lordship. Thus, all are four. '------'---------__.J Having made the thirty~six harmonies~-------------. with enlightenment and thircy~six con~ 16" How those themselves also abide as stituents into the above~ mentioned four harmonies with enlightenment which are · ultimate true cessations (416.5/228a. 4) portions, all are to be correlated with the four wheels through divisions of line~ age into four each. Here also yogis should, upon knowing the 17" Upon summarizing the meaning, divisions of the two truths with regard to giving advice on the need to know the the phenomena of the: divisions ofthe two truths with regard to four states four truths four groups moon, sun, ralm, and kalagni four divisions of the day four behaviors
all ofthem (416.6/228a.6}
and so forth, understand all the ultimate sets of four-the four states and so forth-:as many divisions of aspects set forth with regard to the four bodies of the matrix~f~one~gone~to~bliss, undifferentiable basis and fruit. 'pho ba. The numbers are. the count of petals at each channel-wheel and hen~ also the count of flows in those channels.
446
Mountain Doctrine
Similarly, the Continuation of the Kala- j' How throitgh stopping the continuum chakra Tantra also says: ofbreath in the four channel-centers those are attained (416. 71228b.J) Through stopping the life-wind he becomes the four-armed hevajra shiva here, vajrasattva, who has destroyed pride. Through stopping the life-wind he becomes the two-armed hevajra fire god,' bodhisattVa, who has destroyed pride. He becomeS hevajra three-faced six-armed mahasattva, who ·has destroyed desire. . He becomes the eight-legged, four-faced blissful brahma, saniayasattva, who has destroyed obscuration.
Through stopping the life-wind at the navel he becomes vajrasattva, separated from the three defilements, buddhahood. Through stopping it at the heart he becomes the bodhisattva solitary realizer, separated from the three defilements, buddhahood. The sun at the throat becomes mahasattva, separated from the three defilements, hearer. Through stopping the faculty of wind at the forehead he becomes · blissful samayasattva: separated from the three defilements, child of the teacher. Upon knowing the divisions of the truths also with regard to shiva, fire god, brahma, and so forth and with regard to buddhas, solitary realizers, hearers, and conqueror-children, you should recognize all whatsoever mentions of ultimate sets of four-shi~a and so forth-as synonyms of the four exalted bodies of the undifferentiable entity ofbasis and fruit-heruka and so forth. Other sets of four put forth in the 500,000 stanza [K.alachakra Tantra] are also similar; the scriptural passages are what were· cited earlier on the occasion of the basis. The superior Maiijushrikirti's Brief 3''Summation (417.6/229a.l)
Ex-!
plication of the Assertions of Our O w n ' - - - - - - - - - - - - - - '
View-quoted by the great scholar, the foremost Naco, and the master Ac:{lalagarbha-speaks of the four exal~ed bodies of the undifferentiable entitY of basis and fruit: The endless aggregate of forms Is my supreme emanation body. The endless aggregate of sounds Is my supreme complete enjoyment body. byin za.
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The endless aggregate of attributes Is proclaimed a~ my body of attributes. The endless aggregate of bliss Is my supreme immutable body of bliss. The aggregated is renowned as an aggregate (skandha). Likewise, body is renowned as a complete composite. Those are equivalent to the ultimate sets of four indicated above. All of them are the space-like four exalted bodies divided from within the immutable thoroughly established nature, thusness, the omnipresent element of attributes without removal [of flaws] or establishment[of good qualities]. Similarly, thusness, the noumenal thor- (/) Indicating the difference between oughly established nature, is also set forth as being obscured and not being obscured the essence that is the five. exalted buddha about the five noumenal bodies and six bodies-the ultimate exalted bodies of ema- nouinenallineages (418.2/229a.5) nation, complete enjoyment, attributes, pristine wisdom, and bliss. Similarly, all. statements of the six lineages. of conquerors, six mothers, and so forth as deities of pristine· wisdom-the. thirty-six ultimate manifestations of tastes and constituents, the thirty-six ultimate aggregates and so forth-are in ~onsideration of just the noumenal thoroughly established nature. Hencei !f the matrix-of-one-gone-to-bliss did not abide in fact, those also would not abide in fact because those are just equivalent. Nevertheless, there are said to be differences of not being obscured and being obscured due to realizing or not realizing such because of differences of clarity and non-clarity in the texts; [Tripi!akamal~'s Lamp for the Three Modes] says:• Though the meaning is the same, Mantra treatises are superior because of being non-obscured, Having many skillful methods, no difficulties, .And being created for those with sharp faculties. This is like the difference between viewing high mountains from ·high in space and viewing them from below or from a plain. Thus, ultimate buddha is the exalted ,..-::-(2-·~-D-e-~c-n-.b-in_:g_th_e_ex_c_e_lle-n-ce_o_f._p_ris-t-in-e-, body of the five self-arisen pristine wisdoms .. wisdom {3} (418.61229b.3) Moreover, thusness and the immutable (a) Briefindication ofse/farisen and thoroughly established nature itself other-arisen pristine wisdoms alWa.ys abide as the five pristine wisdoms. (418.61229b.3)
~--------------~------~
Shay-rap-gyel-tsen, as he did earlier (207) and does later (456), cites only the fl'rst line and "and so forth."
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Mountain Doctrine
Conventional form bodies are endowed with correct pristine wisdom, the non-perverse thoroughly established nature; they are endowed with the great vehicle pristine wisdom of a non-learner that is not beyond momen.tariness. Moreover, Maitreya's Ornament for the (b) Extensive explanations upon indi-
Great Vehicle Sutras says:~' 7 ,
The mirror-wisdom is unfluctuating; Three pristine wisdoms depel),d on itEquality, individual realization, And achieving activities.
vidually disti~guishing self-arisen and other-arisen pristine wisdoms (2} (418.7/229b.5) 1' Explaining other-arisen pristine wisdoms as well as their causes (4J8.71229b.5l' 6
The mirror-wisdom has no [conception of "I" and] "mine," Is not limited [in place and direction such as east, west, an:d so forth], always continues [uninterruptedly], Is not obscured with regard to [illuminating the image of] any knowable [like a clean mirror], And always does not move [toward objects with conceptuality]. It is like a great mine of pristine wisdom Because of being the causal factor of all pristine wisdoms [by way of being their proprietary condition•. It is called] buddha [body] of complete enjoyment [because of being the basis giving rise to the complete enjoyment body]. It is [cafied] that [mirror-like wisdom] because [it is described as like a mirror in dependence upon which the other three] pristine wisdoms arise like. reflections. . Tlie wisdom of equality is asserted [as attained upon] purification [of the defilement of dualistic apprehension Through completing] meditation [on the sameness] of sentient beings, [sdf and other]. Having entered into quiescence without abiding [in the extremes of cyclic existence and solitary peace, or in their one taste], It is asserted as being the wisdom of equality. Endowed at all times with great love And compassion toward all It displays buddha bodies [blue, yellow, and so forth] In accordance with the interests of sentient beings.
bdagrkyen.
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449
The wisdom of individual realization Is always unimpeded with regard to all objects of knowledge. It is only like a treasury Of meditative stabilizations and concentrative retentions. It displays all the [various miraculous] acquirements [such as a land of precious substances and so forth] In the circle of assemblies. It rains down the rain of great doctrines Cutting away all doubts [of trainees]. The wisdom of achieving activities Accomplishes the aims of all sentient beings Through emanations in varieties [of bodies and so forth] innumerable, And in places beyond thought in all realms [of the world]. Those buddha emanations are to· be known As inconceivable in all ways By way of specifics, number, and lands Of always achieving activities. The four pristine wisdoms that it mentions are conventional compounded true paths, non-perverse thoroughly established natures. They are correct pristine wisdoms from among the five topics." From what causes do such pristine wisdoms arise? [Maitreya's Ornament for the Great Vehicle Sutras says:] 418 [On the paths oflearning] from maintaining [hearing"], from [meditatively cultivating] equality of mind, From teaching doctrine correcdy [to others], And from achieving [others'] aims The four pristine wisdoms [respectively] arise. In consideration of these pristine wisdoms of the form body, the extensive, medium-length, and so forth Mother [Perfection of Wisdom Siitras] say that the ten powers, four fearlessnesses, individual correct realizations, and so forth of a one-gone-thus through to the eighteen unshared buddhaattributes are compounded.
chos inga; these being name, reason, conceptuality, thusness, and pristine wisdom. That is.to say, hearing doctrine.
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Mountain Doctrine
The five ·pristine wisdoms of the pro- 2 , Explaining self-arisen pristine wisfound tantra sets are immutable thoroughly dom-causeless and conditionless {7} established natures, ultimate unconi- (420.2/230a.5) pounded true cessations. They are thusness a' How alternative aggregates, aggregates from among the five topics. The Establiih- naturally passed beyond the world. abide ment of Supreme Immutable Wisdom as five pristine wisdoms (420.21230b.J) [chapter in Kalki Pu~c;iarika's Stainless Light]: 4 ' 9 From the Expression of Names the one-gone-thus indicates the supramundane victor vajradhara, the supremely immutable essence of these modes of hearers, perfections, and mantra. In the future unholy gurus not knowing the meaning of this, degenerate, fallen from the supremely immutable bliss, will arise; those degenerates will cause sentient beings to degenerate. Hence, in the praise of the five aspects of pristine wisdom in the Root Tantra the supramundane victor spoke by way of five stanzas as follows: These collections of actualities in emptiness, Having abandoned imputed forms, non-material, Are seen, like prophetic images [Seen] by a young gir~ in a mirror. Thus, in the supramunclane truth, the aggregate of forms is the mirror-like wisdom. All actualities having become equal; They abide immutably as one actualityArisen from immutable pristine wisdom, Not annihilated and also not permanent. Thus, [in the supramundane truth] the aggregate of feelings is the wisdom of equality. All letters having a nature of names Arise from the lineage of the letter a. Having attained the state of the great immutable, Even those having the name of the nameless do not exist. Thus, [in the supr~mundane truth] the aggregate of discriminations is the wisdom of individual realization. Even among unproduced attributes Devoid of compositional activity There is no buddhahood, no enlightenment, No sentient beings, nor living beings.
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Thus, [in the supramundane truth] the aggregate of compositional factors is the wisdom of earnest activities. Naturally luminous attributes Beyond the nature of consciousness, Pristine wisdom pure and unpolluted, Dwell in the course of the element of attributes. Thus, [in the supramundane truth] the aggregate of consciousness is the very pure wisdom of the element of attributes. r-----------------------~
Similarly, the Condensed Killachakra Tantra b'How alternative forms, great forms also speaks of the symbols of the wheel and and so forth, abide as conqueror~ so forth and the character of the aggregates L__(4._'2_I._3I_'2_'3I_a_.4_J_·- - - - - - - - - - l of one-gone-thus through three stanzas, the one-hundred-first stanza of the fifth chapter and so forth, as follows: 420 [The symbq_l of] the wheel is said to be "completely clear" [devoid of the entirety] of the three existences. [The supremely immutable] bliss [separated from obstruction is the symbol of] a jewel. This [supreme immutability's] desire [separated from obstructions] is [the symbol of] a lotus. The extinguishment [and severance] of afflictive emotions is [the symbol of] a sword; also [the symbol of] a vajra is the great wisdom body [separated from the obstruction of consciousness and] indivisible [by conceptuality]. The severance of ignorance is [the symbol of] a curved knife; [in that way] those [gods and goddesses that are the unobstructed] aggregates, constitueius, sense powers, [objects, activity faculties,] and so fo~th That have become of equal taste like space and are produced [and emitted] by these supreme six lineages also are to be known likewise [as clear of the three existences and so forth or as of equal taste like space]. . ·Specifically, the lineaged [or causal] form [aggregate of cyclic exis~ tence] that has deteriorated [in the sense of having become separated from obstruction] is called [the aggregate of] great form, [vairochana, the mirror-like wisdom]. That [great bliss] which is the [deteriorated three] sufferings of cyclic existence[-the sufferings of pain, change, and conditioning-] is called great feeling, [the wisdom of sameness, ratnasambhava].
Mountain Doctrin~
4~2
Those [deteriorated] discriminations of cyclic existence [apprehending the names or signs of existence, non-existence, pot, pillar, and so forth] are vajra discrimihation, [the wisdom of individual analysis, amitayus]. Those [deteriorated meritorious, non-meritorious, and nonfluctuating compositional factors that] increase cyclic existence are just vajra compositional factors, [the wisdom of achieving activities, amoghasiddhi]. Also, those deteriorated [four minds that are] the states of sleep and so forth are called [vajra] consciousness, [the wisdom of the element of attributes, a~hobhya]. Those deteriorated actualities of [the fourth state,] nonconsciousness, [that is, the·predispositions of ignorant emission,] is a subduer's [vajra] wisdom, [vajrasattva]. These [six unobstructed aggregates] are the six aspects, the supreme excellent conquerors, vairochana and so forth-the six lineages [of method]. The others [that is, the six lineages of c' How alternative constituents, wisdo'm] are the six divisions of connoumenalfondamental constituents, stituents [separated from obstrucabide as female ones-gone-to-bliss (422.11231 b.4) tfons]--earth, fire, water, wind, space, and quiescence [or pristine consciousness].
Expression of Manjushri's Ultimate Names the
Similarly,
in
the
d' How the Expression of Mafijushri's Ultimate Names extensively indicates the five self-arisen pristine wisdoms (422.11231b.5)
one-gone-thus ·intensively teaches through one hundred sixty-two stanzas-together with prayer-petitions-the supremely immutable pristi.ne wisdom of the supramundane victor vajradhara, the matrix of buddhas and bodhisattvas.
and so forth. And the Glorious [Kalachakra] Tantra e' How the five !etten ofgreat emptiness also says:422 also clearly indicate the five self-arisen pristine wisdoms (422.3123Jb;7/ [Praising the five great empty letters, the five aggregates separated ftom obstruction, beginning with praising the pristine wisdom ofthe element ofattributes, the aggregate of consciousness separated ftom obstruction:]
Homage to that [symbolized by a curved knife in the middle] in which beginning, middle, and end do not exist; living, dying,
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Fruit
becoming, sound, odor, taste, Tangibility, form, and mind do not exist; nature" and personb do not exist; bondage, release, and agent do not exist; Seed and manifest time do not exist; natures of suffering and happiness of all existences do not exist; Nirvat_J.a, signless, devoid of agency, qualityless.
[Praising the pristine wisdom ofachievement ofactivities, the aggregate ofcompositional foctors separated.from obstruction:} Homage to kala[chakra], vishva[mata], and so forth-the persons [who are the meth~d] vajra [gods] and [the wisdom goddesses as well as their bodies of empty form]Unexampled, omnipresent, non-proliferative·, dwelling everlast~ ingly; fully endowed with ears, nose, mouth, eyes, head, arms, and legs; The limi't [that is the extinction of the five] elements, lord ofelementals, cause of purificatory [deterioration of the increase] of the apprehension of the three existences as supreme, [that is, the afflictive emotions of beings in cyclic eiistence];< Kalachakra, rank of supreme bliss realized by way of the yogas of knowledge[-immutable bliss-]and so forth, [namely, empty forms]. [Praising the pristine wisdom ofquality; the aggregate offoeling.r separated ftom obstruction:} Homage to [that symbolized by the drawing-in the south-of] a visarga having the form [or entity] capable [of positing the imprint] of emitting the illumination [of the innate joy] of vajra pristine wisdom, Like the fire of lightning, and having the magnificent brilliance of the twelve suns [of the true meanings of the path and fruit], means of progressing to the supreme state~ [Praising the pristine wisdom ofindividual analysis, the aggregate of discriminations separated.from obstruction:} , Homage to [that symboHzed by the drawing-in the north-of] the form of a white drop, flowing from the rabbit-bearer, lord of the three worlds, Dwelling at the crown of [all] the world, ambrosia removing death
b
rang bzhin, prakrti. skyes bu, puYUfa. Symbolized by a staff in rhe easr.
453
454'
Mountain Doctrine
and destroyer of the frights of becoming [by realizing emptiness through that immutable drop].
[Praising the mirror-like pristine wisdom, the aggregate offorms separated.from obstruction:] . Homage also to vajrasattva, mind-only, entity of mantra, surrounded by gods, nature of pain and pleasure, Inexhaustible for the inexhaustible experience of quiescent forms for the excellent made by oneself, Progenitor of effects of it according to the rite in one's own mind made by oneself for oneself, Progenitor of the three physical existences, various lords of the world. 423
[Praising the six great empty letters, the six f' Indicating that the six immutable · constituents separatedfrom obstrucempty drops also are undifforentiabk tion:] ' from those (423.21232b.J) Obeisance to you, obeisance to you, wonderful bhaga, supreme . bhaga, sole supp~rt of all, Form in which one and many are one [taste in emptiness], equal and unequal are equal, right and left, front arid back, above and b.elow, One great variegated color, completely white-green, long and short, and very long, "Qualityless" with qualities, and woman and man also not man and woman. and: The five points of the va:jra, which are the entities of the five selfarisen pristine wisdoms, arid the lotus bhaga that is their basis: the five immutable great emptinesses and the six immutable empty drops. ' The Hevajra Tantra also says: 424
g' How those themselves also abide in mar;ujala wheels and so forth (423.51232b.5j
She is the ma~c;lala wheel And has the nature of the five pristine wisdoms.
She h~ the for~ of mirror-wisdoin, ]?assessor of the actuality of the wisdom of equality, [The wisdom of] correct individual analysis, [The wisdom of] earnest activity, [The wisdom of] the very pure element of attributes.
Fruit
455
She is "I," lord of the maJ?.c;iala, She is yogini of selflessness, Having the nature of the dement of attribut~.· It says that the immutable thoroughly established nature, thusness, is the broad great mru;tc;iala itself of natural innate great bliss, the five self-arisen uncompounded pristine wisdoms. Just as it is necessary to know the divi- (c) How their features accord with scrip~ sions of the two truths with respect to bud- ture {4} (424.1/233a.J) dha, so if you know the divisions of the two 1 'Indicating that, as is the case with truths also with respect to the buddha pris- buddha, it is necessary to know the divitine wisdoms, you will not be obscured sions .ofthe two truths also with respect to about the subduel:'s word. The Buddha pristine wisdoms (424.1/233a.J) Ground Sutra says: 4's To the bodhisattva Very Collectedb he pronounced, "The buddha ground is comprised by five attributes. What are the five? The pure element of attributes, the mirror-like wisdom, the wisdom of equality, the wisdom of individual realization, the wisdom of achieving activities.,
Regarding its speaking of these together with detailed extensive explanations of each, the four pristine wisdoms and so forth have the same meaning as the delineations in Maitreya's Ornament for the Great Vehicle Sutras and so forth. Because the pure element of attributes is the self-arisen pristine wisdom its~lf, it is the five ultimate pristine wisdoms-the ultimate five aggregates or five constituents illuminated in the profound tantra sets. Moreover, the holy superior Vajragarbha says: Mirror and equality wisdoms And individual realization the third, In.addition achieving activities, And the pure element of attributes; Forms, feelings, discriminations, Compositional factors, and c~nsciousness; Earth, water, fire, Wind the fifth, emptineSs; The pu,re five pristine wisdoJ.11s, Five aspects of manifest enlightenment;
For two other citations of these lines, see 123 and 271. shin tu 'dus.
·Mountain Doctrint
456
Having an essence of the pure ten consciousnesses, Holder of the pure ten consciousnesses. Therefore, with regard to the statement [by Tripi!akamala]:• Though the meaning is the same, Mantra treatises are superior because of being non-obscured, Having many skillful methods, no difficulties, And being created for those with sharp faculties. if you realize that that which is the pure element of attributes itself is the five self-arisen pristine wisdoms, you will not be obstured, and if you do not realize this, you will be obscured. Despite this difference, the meaning [of the profound siitras and tantras] is only the same because the five pristine wisdoms-or 'the five-pointed vajra having the meaning of the five immutable great emptinesses-which are illuminated in profound mantra treatises are the element of attributes itself taught in common in all profound siitras and tantras. Similarly, the immutable thoroughly 2' Indicating that those pristint wisdoms established nature--described as uncom- included within the tWo truths are pourided-from within the [two] thor- equivalent to the two thoroughly estaboughly established natures among the three fished natures (425.11233b.4) natures is equivalent to the five self-arisen pri~tine wisdoms illuminated in profound secret mantra. The non-perverse thoroughly established nature--described as compounded-and the five pristine wisdoms delineated in Maitreya's Ornament for the Great Vehicle Sfltras are equivalent. . Similarly, from among what are called 3' How those pristine wisdoms themselves the five . doctrines of the great vehicle-- also abide as the meaning ofthusness and name, sign or reason, Ct>nceptuality, thus- correct pristine wisdom (425.31233b.6) ness, and correct pristine wisdom-thusness is equivalent to the five pristine wisdoms of profound secret mantra. Correct pristine wisdom is equivalent to the four pristine wisdoms delin~ated in the Buddha Ground Sutra. and so forth. These respectively are the pristine wisdom of the uncompounded ultimate bodx of attributes and the pristine wisdom of the compounded form body. Similarly, the pristine ·wisdom of the 4' Indicating that therefore b~dha is pure element of attributes is only ultimate, endowed with nine or fourteen pristine whereas there are compounded and uncom- wisdoms (425.51234a.2) pounded [types] with regard to the fourI have expanded the citation to include all four lines; for earlier citation see 207 and 447.
Fruit
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the mirror-like wisdom and so forth-whereby it should be known that there are conventional [ones] and there are also ultimate [ones]. Through the division of the two truths, these pristine wisdoms also come to be eight. Moreover, there are nine pristine wisdoms-four pristine wisdoms and five self-arisen pristine wisdoms. Through the division of. method and wisdom with respect to the five self-arisen pristine wisdoms there are said to be ten knowledges or pristine wisdoms of the mode of subsistence,· and hence if these are added together with the four compounded pristine wisdoms, there also come to be fourteen pristine wisdoms included within the two truths. Therefore, if the matrix-of-one-gone-to-bliss did not exist in fact, thusness, the five immutable great emptinesses, and so forth also would not exist in fact because those all are equivalent. The statement in this way that thirty- (3) Describing the excellence ofqualities two separative• qualities-the ten powers, {5} (426.1/234a.7) the four fearlessnesses, and the eighteen un- "(a} Actual explanation condensing budshared buddha-attributes-are complete in dha-qualities into the iwo truths {2} the ultimate exalted bodies is a condensa- (426.1/234a.7) tion of the principal qualities. More. exten- 1'.Qualities ofthe ultimate body ofatsively, that the .qualities are immeasurable is mbutes (426.11234a.7) expressed through many forms such as "84,000 heaps of attributes," "inconceivable attributes beyond the count of sands of the Ganges River," "the buddha basic-dement adorned with endless excellent marks· and beauties," and so forth. Moreover, some of these have been indicated earlier. Similarly, the conqueror Maitreya sets forth the qualities of the noumenal nature body and the characteristics of attained qualities in his
Ornament for the Great Vehicle Sutras:~"' The nature body is asserted as the cause of mastery over complete enjoyment [because ofbeip.g endowed with the four:] Equality [in the extinguishment of all defects and completion of all qualities], subtlety [due to not being in the province of hearers and so forth], Relation with that [complete enjoyment body as basis and what is supported], And having mastery in displaying all enjoyments [such as lands, doctrines, and so forth]. and in his Ornament for the Clear Rea/izations:~27 A [lord of] subduer's nature body [has three features"Separative" means rhar rhe effecr need only be separared from defilemenr; it does nor need robe produced.
458
Mountain Doctrine
The feature of endowment which is to] have attained [the twentyone groups of] uncontaminated attributes [such as the establishments through mindfulness and so forth; The feature of separation which is] entire purity [from the two obstructions as well as their predispositions; The feature of entity which is that] the nature [of those pristine wisdoms] has the characteristic [of emptiness]. That which embodies (1) the thirty-seven harmonies with enlight.enment, (2) the [fourj imrlieasurables, (3) The eight liberations, (4) that which ha5 The nature of the nine serial absorptions an:d (5) The nature of the ten extinguishments, (6) The eight aspects by way of thoroughly dividing The sources overcome by magnificent splendor, (7) Non-afflictedness, (8) the knowledge [resulting] from resolve, (9) The [six] clairvoyances, (10) The [fou~] analytical knowledges, (II) The four purities of all aspects, (12) The ten sovereignties, (13) the ten powers, (14) The four fearlessnesses,
'(15) The three aspects of non-concealment, ( 16) The three aspects of mindful establishment, (17) A nature that does not possess bewilderment, (18) The thorough vanquishment of predispositions, (19) Great compassion for [all] creatures, (20) Those described as the eighteen qualities unshared (with others and] which only are a >Subduer's, and (21) Knowledge-of-all-aspects, Is called the body of attributes [of a buddha]. and the Chapter on Pristine Wisdom [in the Kalachakra Tantra] also says: Through the power of the principal [deity's] exalted body the supreme body of yogis comes to have the divine eye. Through the power of his exalted speech their ears come to know what dwells in others' hearts by way of their mind. Through the power of his body of wisdom they remember former .births in the three aspects of existence. Through the power of his exalted speech of wisdom they come to
Fruit
459
have omnipresent miraculous ma,nifestations equal to space at all times. Through the nature of his exalted mind of wisdom their identical bliss becomes indestructible at all times. From the power of the divine eye they come to see what the eye does not see and also the three aspects of existence. From the power of the divine ear they come to, hear what is expressed by the mouths of living beings and the sounds in their hearts. Likewise, from the applications of exalted body, speech, and mind the lords of humans come to [experience] all objects of touch a,nd so forth. and so forth, and the Compendium ofDoctrine Sutra also says:~ 28 With respect to this, what is the natural buddha? Concerning the natural buddha, this appearance in the form of a buddha endowed with the thirty-two marks of a great being, [beyond) the assumption of bad states, inconceivable, undefiled, having various forms, having different aspects of the element of attributes, and having various forms, proportions, and shapes is the natural buddha. and so forth; these and others say that all qualities of the body of attributes are primordially, naturally, and spontaneously established and are undifferentiably complete in the ultimate noumenon. Therefore, even. those qualities do .q.ot pass beyond ultimate truth itself. Wit~ respect to conventional form bod- .-2 -,Q-ua-lz-.tz-·es_o_if-co-n-ven-tz-.o-na_l_fo_rm_b_o_di_·es---, ies, the statement that fruitional qualities are (428.11235b.2) the thirty-two marks is an .abbreviation ofL-----~---------' the principal ones. More extensive [renditions] are stated in many ways, such as eighty beauties, eighty design markings, and so forth. Moreover, Maitreya' s Ornament for the Great Vehicle Sutras says:~ 29 In all realms the complete enjoyment [body] Differs by way of assembly that is a retinue [superiors], basis [that is a highest pure land achieved from precious substances], name [such as vairochana, amitabha, and so forth) Body [having the natural format of marks and beauties], complete enjoyment of [great vehicle] doctrine, And activities [achieving the two aims•]. and Maitreya's Ornament for the Clear Realizations:~'1" The twO aims here are likely trainees' attainment of high status and definite goodness.
460
Mountain Doctrine
This having an essence of Thirty-two marks and eighty beauties Is asserted as a subduer's complete enjoyment body .Because of thoroughly enjoying the Great Vehicle. (1). Hands and feet marked by wheels, (2) tortoise-feet: (3) fingers and toes joined by webs [of light], (4) soft and tender hands as well as feet, (5) seven body areas elevated,b (6) long fingers, (7) broad heels, (8) large straight body, (9) inconspicuous ankles, (10) body hairs standing upwards, (11)·calves like an antelope, (12) long and handsome arms, (13)secret organ retracting inside/ (14) gold-colored skin, (15) soft skin, (16) well grown body hairs curling to the right, (17) face adorned with a hair treasury,d (18) lion-like upper body, (19) curving shoulders, (:~0) broad flesh between the shoulders, (21) unpleasant tastes perceived as supreme tastes, (22) body symmetrical like a plantain tree, (23) prominent c:rown protrusion, (24) long and handsome tongue, (25) brahma voice, (26) lion-like cheeks, (27) very white teeth (28) equal in size, (29) even, (30) and fully forty in number, , (31) dark blue eyes, and (32) eyelashes like a bullThese are the thirty-two marks.
aqd: A subduer's (1) nails are copper-colored, (2) oily-colored, and (3) high, (4) fingers round, (5) broad, and (6) tapering, (7) veins not manifest and (8) without knots, (9~ ankles not protruding, (10) legs even, (11) walking in the manner of a lion, (12) of an elephant, (13) of a swan, (14) and of a supreme leader,.
b
d
In Nagarjuna's Precious Garland (178d) this is identified as "feet that are very level." Nagarjuna's Precious Garland(lSOdef): Your hands, feet, shoulder blades, And the nape of your neck will broaden, So your body will be large and those seven areas broad. Like an elephant or a horse (Gyel-rsap's commentary on Nagarjuna's Precious Garland, 185.5). A spiraling hair between the eyebrows (Nagarjuna's Precious Garland, 187d).
Fruit
(15) walking to the right, (16) beautifully, (17) and straight, ( 18) body well rounded, (19) smooth, (20) well-'proportioned, (2l).clean, (22) soft, (23) and·pure, (24) signs fully complete, (25) limbs of the body broad and good, (26) steps equal, (27) two eyes clear, (28) youthful flesh, (29) body not timid but (30) broad, (31) bodyverytaut, (32) limbs very distinct, (33) unobstructed clear vision, (34) waist round, (35) appropriately ~ized, (36) not stretched. out, (37) but flat, (38) navel deep and (39) curled to the right, (40) beautiful when viewed in all ways, · (41) all behavior pure, (42) body without moles and black spots, (43) hands soft like cotton, (44) lines on the hands clear, (45) deep, and (46) long, (47) face not too long, (48) lips red like the bimba [berry], (49) tongue flexible, (50) slender, (51) and red, (52) voice of a dragon: (53) speech supple and smooth, (54) eye-teeth round, (55) sharp, (56) white, (57) even; (58) and tapered, (59) nose prominent, (60) arid supremely pure, (61) eyes wide, (62) eyelashes thick, (63) [eyes well-defined] like lotus petals, (64)eyebrows long, (65) soft, (66) oily, (67) with equal hairs, (6~) arms long and broad, (69) ears equal (70) and devoid of deterioration, (71) forehead beautifully defined, (72) wide, (73) head broad,, (7 4) head hair black like a bee, (75) dense, (76) smooth, (77) not tangled, (78) not bristly, (79) and with fragrance captivating minds of beings, (80) adorned with glorious curls" and lucky swastikasThat is,.thunderous. dpaJ gyi be'u, srivatsa.
461
462
Mountain Doctrine
These are asserted as a buddha's excellent beauties. and the Questions ofManju.Shri Sutra says:~3 ' The eighty design markings described as bei"ng on a one-gonethus's palms and soles are: umbrella. victory banner glorious curl rosary kyo ba thang (which is said to be a hook)m crown trident' pot elephant horse tiger crocodile fish turtle peacock Indian cuckoo,b pheasant< Indian jay duck parrot swan stock-dove barley great medicine bamboo
gayal dragon goat great bull wood apple tree black deer
b
dbyig to/tho. ka Ia ping ka. shang shang te'u.
Fruit
precious jewel supreme sword vajra bow arrow lance trident plow pestle axe
noose boat pearl ornament cloud brahma indra retinue guardian water god virudhaka virup~ha
kuvera great sage shr'i sun 'moon fire wind .lotus swastika triangle virtuous seat' mirror tail-fan bent grassb purodesha (?) boy girl drum dge ba'i stan. rtswa dur. ba; Durb grass.
463
464
Mountain Doctrine
conch mrtaTflka (?) bracelet arm band ear-ring finger-ring ear suspended ornament nice flower wish-granting tree and lion of the rolling army. These are the eighty. design markings; these arise on a one-gonethus's palms and soles. · Here [I] have not written down other statements of many features of qualities. Concerning conventional emanation bodies, Maitreya's Ornament for
the Great Vehicle Sutras says:~l:i Uncountable buddha emanations Are asserted as emanation bodies. Fulfillment of the two aims Resides in the two [form bodies endowed] with all aspects [t.,ecause the fulfillment of one's own welfii:re completely enjoying abode, retinue, doctrine, and so forth resides in the complete enjoyment body, and fulfillment of others' welfare displaying bodies in accordance with the interests of trainees resides in emanation bodies].• Through always [uninterruptedly] displaying [limitless activities taming sentient beingsEven] great enlightenment a~d nirva9a [byway of] artis<J,.n [emanation bodies], birth [emanation bodies, and supreme emanation bodies-] These buddha bodies of emanation Are great inethods for release [of sentient beings]. and Maitreya's Ornament for the Clear Realizations also says:~~~ Those bodies effecting Wel-mang Gon-chok-gyel-tsen (Blossoming Flower, 132.1) gives twO alternative readings of the last two lines: "Emanation bodies rest on the complete enjoyment body, and the complete enjoyment body rests on. the body of attributes," and "Emanation bodies endowed with all aspects of the fulfillment of the twO aims depend and rest on the other rwo bodies."
465
Fruit
Various benefits to transmigrating b~ings As long as cyclic existence lasts Are the uninterrupted exalted bodies of a subduer. r-------------------------~
Question: Is buddha singular or plural? (b) Expansive indication ofthe import Answer: Not singular and also not plu- through objections and answers {5} (431.11237b.2) 1'Explaining the import ofthe inconQuestion: How is the import o this t
r al .
f
Answer: Form bodies are not singular because there are a great many. attainments of exalted bodies that follow after [and thus have correspondence with] previous bqdies.• The body of attributes is not plural because there are no compounded bodies [in it] and the element of attributes is of one taste. Moreover, Maitreya's Ornament for the Great Vehicle Sutras of the great middle says:~31 In the uncontaminated sphere buddhas Are not plural because, like space, they do not have bodies [that are distinguished differently as in the case ofDevadatta and Yajiiadatta], And are not singular because of [taming sentient beings by means of various emanations] in accordance with [wishes] earlier [on the occasion of the path of training to be effective by way of various] bo~ies [and prayer-wishes]. In the context of making distinctions,b the import of the state~ent that [buddha] is not expressible and not assertable as singular or plural is just that [given above], and in the context of the conclusiveness [of meditative equipoise] it is that [buddha] is beyond proposition, conception, and expression. Objection: If it is expressed, "Buddha exists," one falls to an extreme of existence. If it is expressed, "Buddha does not exist," one falls. to an extreme of non-existence. Answer: There is no problem because [buddha] is not expressed as existing or not ex:isting. Objection: How is the import of this to be viewed? Answer: In the mode of subsistence, the ultimate body of attributes is not non-existent because [in the mode of subsistence] thusness that is pure self-the self which is the great entity of buddha-is not ~evered. In the sngon gi Ius rjes 'brangs pa 'i sku. shan 'byed·pa 'i skabJ Ia.
466
Mountain Dpctrine
mode of subsistence, conventional form bodies do not exist because not any conventional phenomena are established [in the mode of subsistence]. Furthermore, since it is not expressed that the self that is the great entity of buddha exists for mind and it is not expressed that it does not exist for pristine wisdom, it is not expressed as existing or not existing. Moreover, Maitreya' s Ornament for the Great Vehicle Sutras says: 436 Though there is no difference [in the nature of the noumenon] between the former [common being] and ~he later [buddha], Thusness without the. defilements of all obstructions [due to the power of cultivating the path] Is asserted as buddha. [Hence] it not pure and not not pure." When [naturally pure] emptiness is purified [of adventitious defilements], The supreme self of selflessness is attained, Whereby buddhas through attaining pure self Become the self ofgreat selfh:ood.b Therefore, it is not said that buddha Is either existent or non-existent. When asked about buddha that way, It is asserted in the manner of non-pronouncement! Like the quiescence ofheat·in iron And of a disease of dimness in the eye, Do not say that buddha Exists for mind and does not exist for pristine wisdom.d In the context of making distinctions, the import of many statements of non-assertion is just that [given above], and in the context of the conclusiveness [of meditative equipoise] it is that it is beyond proposition, conception, and expression. Question: Does buddha appear or·not appear? Wel-mang G<>n-chok-gyel-tsen (Blossoming Flower, 117.5) takes the last line as meaning, "[Because of being the final basic element endowed with cwo purities and hence) not pure [in the sense of being nacuraliy together with defllemencs but newly purified of adventitious defilements) and not impure [in the sense of being naturally pure but not· purified of adventitious defllements)." D<>I-6o-6a's meaning is dear in the explanation accompanying his earlier citation of this stanza; see 434. b For an earlier citation of this stanza together with an explanation see 133. Fo~ an earlier citation of this stanza together with an explanation see 339. d For an earlier citation of this stanza together with an explanation see 340.
Fruit
467
Answer: It i's to be said that [buddha] does not appear and does not not appear.
Objection: How is the import ofthis to be viewed? _ Answer: From having or not having the lot of seeing buddha. Moreover, Maitreya's Ornament for the Great Vehicle Sutras says:"-'7 • Just as fire blazes in one place [when fuel and so forth come together] And is quiescent in another [absent fud·and so forth), So appearance [when trainees are present) and non-appearance [when trainees are not present]• Should be understood about buddhas. and: 438 Just as it is asserted the sun's rays Are obstructed by douds and so forth, So the pristine wisdom of buddhas Is obstructed by the faults of sentient beings.
Just as when a vessel of water is broken, The moon's reflection is not seen, So buddha forms also do not appear To sentient beings [made] bad [by afflictive emotions]. and Maitreya' s Ornament for the Clear Realizations also says:.wo Just as even though the monarch of gods sends down rain, Unsuitable seeds do not grow, So although buddhas have arisen, Those without the lot do not experience· this goodness. and the holy superior Nagarjuna says: Sentient beings who have afflictive emotions Do not see the one-gone-thus. Just as hungry ghosts See an ocean as having dried, So due to being obstructed by ignorance, Sentient beings imagine that buddhas do not exist. Wel-mang Gon-chok-gyel-tsen (Blossoming Flower, 116.4) gives an alternate reading, "appearance [to forrunate trainees] and non-appearance [those not having the forrune]." "Forrune" here refers to karmic endowment. ·
468
Mountain Doctrine
For the lowly. low in merit What could the supramundane victor do? Like a supreme jewel placed In the hand of the blind, A buddha with the blazing thirty-two marks Dwells in front of sentient beings Who have used up their merit. Simil¥ly, since it is said that "The ultimate matrix-of-one-gone-to-bliss, the undifferentiable ·entity of basis and fruit, is not evident, does not appear, and does not manifest to consciousness," it is not expressed that it appears, axtd since it is said that "There is great appearance and great manifestation to pristine wisdom," it is not expressed that it does riot appear. Similarly, the import of "Not pure and not impure," "not afflicted and not non-afflicted," "no·t empty and not not empty," and so forth and the import of statements not to assert those are also as above. The statement in Nagarjuna's ·Treatise on the Middle:~' "Empty" is not to be said. "Not empty" is also not to be said. Nor are both or neither to be said. is in consideration of the occasion of profound meditative equipoise, and the statement, "It is to be expressed for the sake of designation," is in consideration of the occasion subsequent to meditative equipoise. Nagarjuna's RefUtation ofObjections says:.w1 lfl had any thesis, Then I wou.ld have that fault. Because I have no thesis, I am only faultless. and also Aryadeva's Four Hundredsays:~ 4~ Even over a long period of time Censure cannot be expressed For one who has no position of existence, Non-existence, or existence and non-existence. The import of these and the like is non-conceptual. freedom from proliferations in meditative equipoise and the absence of assertions subsequent to meditative equipoise that do not accord with the fact, such as asserting actualities.• Moreover, Nagarjuna's SiXty Stanzas ofReasoningsays:~~4 dngos po; here this term may mean truly existent compounded phenomena.
Fruit
469
When there is assertion of actualities, Awful pernicious views giving rise To desire and hatred come to be, And controvex:sy arising from them comes to be. That is the cause of all views. Without it afflictive emotions are not produced. Therefore, when this is thoroughly understood, Views and afflictive emotions completely disappear. and so forth, and [Bhavaviveka•] Precious Lamp for the Middle also
says:~~~
From the mouth of the master [Nagarjuna]: When you have.assertion of actualities, The frights of annihilation and so forth arise for you. How could the frights of annihilation and so forth Arise.for i:hose not having assertion of actualities?. If actualities did exist, Then the world would also Have an end, not have an end, an.d so forth. and: If actualities did exist, One would have to make assertions, Whereas when actualities are just non-produced, How could assertions be made? and: Not even a minute particle Of asserted actualities exists Because of primordially being non-produced, Like the child of a barren woman. For example, when a barren woman Is asked "Which is your child?" She cannot respond Since she does not have one. Therefore, if you perceive the meaning of statements of no assertion and no thesis in this way, you will correctly perceive the meaning of great import, but those who, in accordance with others' contentions, express that .they
This may be either Bhavaviveka himself or the lesser Bhavaviveka (legs /dan chung ba).
Mountain Doctrine
470
have"no assertions and no theses because nothing is established in the mode of subsistence do not ~ccord with the fact, because all aforementioned qualities of the ultimate, ·the basis of emptiness, abide forever in the mode of subsistence. Similarly, those who assert that in the 2' Abandoning the assertion that in the mode of subsistence, except for exclusions mode ofsubsisten~e there are no phenom- . and non-affirming negatives, there are not ena ofinclusionary elimination at all any inclusions, positives," and affirm- (434.61239b.6) ing negativesb are extremely mistaken be-'------------------' cause I have repeatedly explained and will explain that: Natural exclusion, negation, ·and abandonment are complete _in the mode of subsistence, since all flaws are naturally non-existent and nonestablished in the mode of subsistence. Natural realizations· of the inclusionary, the positive, and affirming negatives are primordially complete [in the mode of subsistence], s~nce all noumenal qualities are naturally complete in their basis. and because the master, the great scholar Jinaputra's commentary on the Praise ofthe Three jewels by the master Mlitfche~a also says:~~r. Therefore, the negative term "does not possess"< is an affirming negative because those types of conceptual consciousnesses do not exist [in the mode of subsistence], and it possesses naturally. luminous pristine wisdom, devoid of them.
Objection:. If [as you say] the great 3' Indicating that the great nirviitJa is l}irvaria is established in the mode of subsis- the meaning ofthe undiffirentiabiliey of tence, is the assertion that nirval}a is a truth cyclic existence and nirviitJa 4J________. [that is, truly established] not debunked in '--(4._J5_.3._V._'24~0.-~._ the Chapter Analyzing Nirvfu:la [in Nagarjuna's Treatise on the Middle] and so forth? Answer: You need to be very skilled with regard to the thought of this. ~lgarjuna' s Treatise on the Middle says: 447 It is assertedd that nirvlil}a Is from abandonment and cessation. The non-existence of abandonment, Non-existence of attainment,
b
d
yongs gcod sgrub pa'i chos. mayin dgag. mi mnga' ba. That is, claimed.
Fruit
471
Non-existence of annihilation, non-existence of permanence, Non-existence of cessations, non-existence of production Is asserted as nirv~a. From between the two ni~as that he mentions, the former is damaged by ultimate reasoning, and since the latter is just established by the reasoning of nature,• the honorable Superior Nagarjuna also asserts it. Moreover, it is asserted.that this is the meaning of the undifferentiability of mundane existence and peace, or the undifferentiability of cyclic existence and nirval).a. His Sixty Stanzas ofReasoning:~~· · These two, mundane existence and nirval).a, Do .not exist. The thorough knowledge itself of mundane existence Is called "ni~a." and Kalki Pul).9.arika's Stainless Light also says, "Thorough knowledge of mundane existence is called 'nirval).a,"' and the Hevajra Ta71tra also says:~~·' In the nature of the aspect of evarrz,b [The consort's lotus] keeps bliss, and hence Is proclaimed as that having bliss,< Abode ofbuddhas, bodhisattvas, And vajra-holders~ Just this is "cyclic existence"; Just this is "nirval).a." Nirvat;~a is not to be realized As something other, separate f:om cyclic existence. Cyclic existence is forms, sounds, and so forth; Cyclic existence is feelings and so forth; Cyclic existence.is· the sense powers themselves;· Cyclic existence is hatred and so forth. These phenomena are ni~a; Due to obscuration they have the form of cyclic existence. Through the undeluded's purification of cyclic existence Cyclic existence becomes nirval).a. chos nyid kyi rigs pa. By the fact that Dol-fio-fia begins his citation with this line, he indicates that he puts it with the following lines. However, both Sndlgrove (Hevajra Tantra, Part 1, 104) ~nd Farrow and Menon ( Conualed Essence, 215) take it as going with the previous material. c bde ba can, sukhiivati.
Mountain Doctrin~
472
,Nirvat:la is the mind of enlightenment, Having conventional and ultimate modes. and Nagarjuna's Treatise on the Middle, The Fundamental Text Called "Wis-
dom" says:~•o There is not the slightest difference Between nirval}a and cyclic existence. That which is the limit of nirval}a Is the limit of cyclic existence. There is not even a very subtle Difference between those two. and the autocommentary Akutobhayii says:~" The limit of reality, limit of non-production, and finality of reality of nirval}a and cyclic existence do not have even the slightest, very subtle difference since their equality is unapprehendable. and the holy Paramiidya Tantra also says: Meditate on the buddha forms Of the entirety of the three realms. and [Vajrap3.I}i's] commentary on the first part of the Chakrasarrzvara Tantra ~so speaks of "buddha forms of the three realms," ~d so forth, and in the rising up of many ultimate names in song also speaks of "the supreme of the beautiful three worlds," and "the lovdy three worlds of beauty," and so forth, and furthermore: Naturally pure of mundane existence, Naturally devoid of mundane existence, Endowed with naturally pure mind, Mundane exi.stence is made holy. The· profound thought of such extensive statements should be understood from the quintessential instructions of holy lamas. Similarly, the thought of many state- r-4-'1-n-d.-ica-u-·n_g_t_ha_t_{i_th_e_u_n_diffi-.-er,-en-t-ia_b...,il---, ments w:ithout the flaws of a combination of ity ofcyclic existence and nirvil7Ja} is the contradictions such as, ''mundane existence meaning ofa third category without the. without mundane existence," "the three flaws ofa combination ofcontradictions mundane existences are the same," and so (436.71241a.4) ~------------------------~ fonh as set out at length iri the Ma-
hii.parinirvii'!a Sutra;.
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The body of a one-gone-thus is non-body body, unproduced, unceasing. and: The voidness of mind is also not devoid of mind; mind without equal also is not non-existent; non-going-and-coming is also .not without going and coming. and: That without owner is also not without owner, not existent and also not non-existent. and: That without letters is also not without letters, not meditative stabilization and also not without meditative stabilization; the imperceptible is manifestly perceived; the baseless is not without base; the unsupported is also not without support; non-darkness is nonillumination; the non-quiescent is not non-quiescent; not anything is not not anything. and: Emptiness is devoid of emptiness; the always abiding is not always· abiding. and: Although the one-gone-thus has effected the welfare of all sentient beings, the welfare of sentient beings has not been effected; though sentient beings have been released, they have not been released; though sentient beings were caused to become fully purified, they were ncit fully purified. and: Though always coursing in one vehicle, sentient beings see three; the uncharacterized resides in characteristics. and: Non-aggregates, non-sense fields, and non-constituents are also not non-aggregates, non-sense fields, and non-constituents; not increasing, not diminishing; not good, not bad. In that way the body of a one-gone-thus is endowed with immeasurable qualities-not known and also not unknown, not seen an~ also not unseen, not
474
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compounded and not uncompounded, not worldly and also not unworldly, not made and also not unmade, not abiding and also not· unabiding, not the four greatnesses and also not not the four greatnesses, not a cause and also not without cause, not sentient and also not without sentience, not body and also not non-body. and: When passing beyond sorrow not passing beyond sorrow, the body of attributes of a one-gone-thus is endowed with such immeasurable qualities. Kashyapa, . those are known by the one-gone-thus alone; they are not known by hearers and solitary realizers. and so forth; these should be known in accordance wit,h profound quintessential instructions. Similarly, the Great Cloud Sutrd also says: That of which it is said, "unequal, very unequal, but also not unequal," and that of which it is said, "painful and unpleasurable but bliss," and that of wh~ch it is said, "empty and very empty but not empty," and that of which it is said, "impermanent and transient but very permanent," and that of which it is said, "selfless but very much self," and that of which it is said, "not beautiful and very much not beautiful but very beautiful," exists. and so forth, and· Maitreya's Ornament for the Great Vehicle Sutras also says:m That which is non-existent Is the best of existents. That which is unobservable in all ways Is asserted as the supreme of the observed.' The meditation of those not viewing meditation Is asserted as the best meditation. The attainment ofthose not viewing Attainment is asserted as the best. and so forth. You should realize the thought of the great many, ex~remely many similar statements without the flaws of a combination of contradictions in other profound siitras and tantras and in elevated bodhisattva commentaries.
These tw0 lines are cited later, 533.
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If such is seen, meaning of great signifi- 5 •Explanation that ifsuch is known, it cance is seen. ·is a sign ofperceiving the great thought of Mercy;speaking pleasantly, conqueror-childrm (439.11242b.2) ·Firmness, extending a hand, And unraveling the profound thoughtThese are signs of the int~lligent. This accords with the fifth of five signs of a bodhisattva. With respect to the three exalted bodies r--(c)_l_nd._ic_an-·n_g_th_e_s-ou-r;-ce-!a_n_d_q_ua_L-in-.e.-!o-f...., that are included within the two truths in the.three exalted bodies rmowned in that way, the Excellent Golden Light Sutra common in the great, vehicle also says: (439.2/242b.4)
~-----------~
Child of lineage, the emanation bodies of all buddhas accord in behavior with all buddhas. The complete enjoyment bodies accord in thought with all buddhas. The bodies of attributes accord in body with all buddhas. and: Child of lineage, emanation bodies manifestly appear in dependence upon the complete enjoyment body. The complete enjoyment body manifestly appears in dependence upon the body of attributes. The body of attributes, being real, does not rest on anything. and: '
Child of lineage, concerning this, childish common beings are fa\ from the three exalted bodies due to beil).g bound and obstructed ~ecause of three characters. What are the three? Imputational character, other-powered character, and thoroughly established character. Through knowing, stopping, arid purifying those characters, the· three exalted bodies are attained. By· knowing, stopping, and purifying those characters, supramundane victor buddhas completely fulfill the three exalted bodies. Child of lineage, childish common beings are far fro.fn the three exalted bodies due to not having abandoned three con~cious nesses. What are the three? Corisciousnesses operating on actualities, mentality residing on the basis-of-all, and mind-:basis-of-all. Through abiding. in purificatory paths operil.tive consciousnesses are purified. Through abiding in eliminative paths mentality residing on the basis-of-all is purified. Through abiding in the path of supreme conquest the basis-of-all is purified. When operative
476
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consciousnesses have been purified, emanation bodies manifest. Through having purified mentality residing on the basis-of-all the complete enjoyment body is displayed. Through having purified the basis-of-all the body of attributes is attained. In this way, it is said that the three exalted bodies of all ones-gone-thus are spontaneously established. and: Furthermore, child of lineage, the body of attributes manifests the complete enjoyment body through purifying the afflictive obstructions. Emanation bodies are manifested through purifying karmic obstructions. The body of attributes is manifested through purifying ~bstructions to wisdom. For example, depending on empty [sky], lightning arises. Depending on lightning, light appears. Similarly, depending on the body of attributes, the complete enjoyment body appears. Depending on the complete enjoyment body, emanation bodies appear. Concerning this, because the nature is purified, the body of attributes appears. Because pristine wisdom is purified, it appears as the complete enjoyment body. Because meditative stabilization is purified, it appears as emanation bodies. and also after teaching about the two form bodies [buddha] pronounced: Child of lineage, ·how should a bodhisattva mahasattva understand the body of attributes? Because of being free from all afflictive obstructions and being the completion of all virtuous attributes, that which abides as only suchness and the. pristine wisdom of reality itself is called the "body of attributes." The former two bodies are only .imputed. The body ofattributes is real; it acts as the basis of those two bodies. Why? Because separate from the thusness of phenomena and non-conceptual pristine wisdom, there are not any attributes of buddhas. · Since buddhas have brought 'to completion the fulfillment of pristine wisdom, the abandonment of all afflictive emotions, they have gained the pure buddha ground, due to which they thoroughly contain the buddha-attributes through the suchness of phenomena and pristine wisdom of reality. Moreover, child of lineage, all buddhas have brought to completion their own and others' welfare; about this, through the thusness 'of phenomena their own welfare is brought about, and through the pristine wisdom of reality others' welfare is brought about. Due to having attained dominion
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with respect to bringing about their own and others' welfare, their endless and· various activities are spontaneously established. With regard to the statement here that the pristine wisdom of thusness• brings about others' welfare; if that pristine wisdom is [taken to be] selfarisen, then it is the immutable thoroughly established nature and hence is equivalent to the statement in the .Kalachakra Tantra that the body of attributes brings about others' welfare. If that pristine.wisdom is [taken to be] other-arisen, it is equivalent to the statement in Maitreya's Sublime Co'}tinuum ofthe Great Vehicle that the pristine wisdom of reality arisen from the blessings of the fully qualified body of attributes-the naturally pure element of attributes-brings .about others' welfare upon teaching the profound and the vast doctrines:~H [The nature,] the body of attributes, is to be known as having two aspects [by way of division into the actual and· the imputed]The element of attributes,' [the matrix-of-one-gone-thus,] very undefiled [and naturally luminous, which is the fully qualified realizational body of attributes that is the object of activity of buddhas' pristine wisdom of individual knowledge by th~m selves] And the teaching causally concordant with [realizing or attaining] that, [the scriptural doctrines giving rise to knowledge in accordance with trainees' lot, the imputed body of attributeS' of teaching. Those two should be viewed as distinctions through the divisions of objects of expression and means of expression. The body of attributes of teaching also has two aspects-in terms of ultimate truth, suchness,] teaching [the modes of] the profound [stemming from the bodhisattva scriptural collections] and [in terms of obscurational truths in accordance with the thoughts of various sentient beings] teaching [the modes of the vast] varieties [stemming from the twelve branches of scriptures such as the sets of siitras and so forth]. · r-----------------------~
Asanga's Grounds of Bodhisattvas extensively (d) Indicating also other wonderfUl feasays: tures ofqualities (441.51244a.5) Moreover, with respect to other formats, the hundred and forty unshared attributes of buddhas, the non-existence of afflictive This is the thusness type of pristine wisdom, that is to say, uncompounded pristine wisdom, as opposed to a pristine wisdom created by practice of the path. b chos sku, dharmakaya; "body of doctrine" would be a more fitting translation in this context.
Mountain Doctrine
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emotions of opes-gone-thus, exalted knowledge upon wishing; and individual correct cognition are called "unsurpassed complete perfect enlightenment." Concerning those, the hundred and forty unshared attributes of buddhas are these--the thirty-two marks of a great being, the eighty beauties, the four thorough purities of all aspects, the ten powers, the four fearlessnesses, the three mindful establishments, the three non-protectives, great compassion, nature of non-forgetfulness, complete destruction of predisposition, and exalted knowledge-of-all-aspects and the supreme. and so forth. Regarding the unfathomable wealth of qualities of transformation, Maitreya' s Omament for the Great Vehicle Sutras says:454 The wealth of hearers [such as meditative ·stabilization without afflictive emotions and so forth] suppresses With its magnificence that of the world [such as mundane clairvoyance, magical emanation, and so forth]. The wealth of those on the ground of a solitary realizer [such as self-arisen wisdom, teaching doctrine without speaking, and so forth] Suppresses with its magnificence that of hearers. This does not match even a portion Of the wealth ofbodhisattvas [such as their paths and so forth]. That does not match even a portion Of the wealth of ones-gone-thus [such as their precious qualities spontaneously established without striving and exertion]. The wealth of buddhaS Is asserted as inconceivable and unfathomable With regard to for whom, where, How, and how [manifold and] long it functions. When the five sense powers are transformed, Excellent w~th is attained In that [each of the five sense powers] operates on all objects [that is, all phenomena,] And twelve hundred qualities arise in all [five sen~e powers]. When I?entality [that is together with afflictive emotions] is transformed, Excellent wealth is attained
smon nas mkhyen pa.
Fruit.
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With regard to [fivefold] very undefiled, non-conceptual pristine wisdom [in meditative equipoise Just as in states subsequent to meditative equipoise one] acts concordandy with the wealth [of the five sense powers]. When the [five] objects as well as [the sense consciousnesses] apprehending them are transformed, Excellent wealth is attained With regard to a pure land Due to [having the capacity to]display resources [that 1s, pure inhabitants]• in whatever [aspect of pure land] is wished. When conceptuality is transformed, Excellent wealth is attained With regard to unimpededness of the [four] pristine wisdoms, [mirror-like, equality, achieving activities, and individual realization, with respect to all objects] . And unimpededness in all activities [such as the twelve deeds and so forth] at all times. When [the consciousness that is] the support [of all cyclic existence and nirv~a] is transformed, Excellent wealth is attained With regard to the nirv~a that does not abide [in the extremes of cyclic existence and nirvar:ta] In the undefiled buddha abode. When sexual [pleasure as well as its objects of enjoyment and so forth] is transf9rmed, Excellent wealth is attained With regard to dwelling in [uncontaminated] buddha. bliss And not [generating] afflictive emotions when seeing females; [be they goddesses o.r humans and so forth]. When the discrimination of space[ai).d so forth] is transformed, Excellent wealth is attained With regard to acquiring objects of thought [that arise in space due to having attained the space-treasury meditative stabilization], Going [unimpededly even through walls and so forth], and [having the capacity to] open up forms [as if they are space]. ' bcud dag pa: Wel-mang Gon-chok-gyel-tsen's Blossoming Flower, 124.3. These two purities-eure land and pure inhabitants-
480
Mountain Doctrint
In that way in the undefiled buddha abode There is unfathomable wealth [of qualities] of transformation, [Through the force of which] there is unfathomable achieving Of activities inconceivable to thought.
Also, Chandrakirti's [Autocommentary on the] Supplement to (Nagarjuna's) "Treatise on the Middle"says:~s~
Whether arisen from the body of attributes or arisen from the power of a form body, those bodies-causally concordant transformations arisen from the above-described bodies by the cause of sentient beings to be tamed-are endowed with inconceivable features of power. To· express this [the root text] says: Sovereigns of subduers in a single form body, Causally concordant with those [truth and complete enjoyment bodies], Only simultaneously display clearly and without confusion Their earlier past histor}r of life-situations in all detail. In order to display their entire past history of life-situations over beginningless cyclic existence prior to the state of pristine wisdom knowing all, they spontaneously display in a single body-causally concordant like a natural reflection in the very pure sphere of a mirror--only simultaneously all those clearly and without confusion, that is, without mutual confusion, detailed with manifold events. They course in spontaneously displaying in a single body even all those events of practicing the bodhisattva deeds-which,. where, how, and for the sake of whom. To express this [the root text] says: What sorts of buddha lands, those sovereigns of subduers there, Their bodies, the types of powers of practice, How many groups of their hearers and their nature, The bodhisattvas, their types of bodies, · The types of doctrine, the types of self, Doctrines heard, practices in which they, coursed, What sorts of gifts they offered to themThose are entirely display in a single body. Those earlier buddha supramundane victors display entirely in a single body the buddha supramundane victors· whom they served with worship when they were practicing the perfection of giving;
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the buddha lands having a nat.ure of lapis lazuli, ruby, sapphire, crystal, and so forth, adorned with jewelled trees and so forth, as well as their rivers, breadth, an~ entirety;· how [those lands] were beautified by the specific sentient beings living there where the deeds of birth and so forth [of those earlier supramundane victors] were displayed. The bodies of those bu.ddha supramundane victors; the excellent powers of their practices; how many groups of their hearers gathered and their nature, that is to say, by what aspects of earnestness of religious practice concordant with the doctrine they came into the groups of hearers; in the buddha lands of those buddha supramundane victors the bodhisattvas whose bodies were adorned with marks and beauties, the shapes [of their bodies], th.eir enjoyment of .resources such as religious garments, food, abodes, and so forth; the types of doctrine, that is to say, based on one and three vehicles; all those are displayed in a single body~ Their types of self, that is to say, birth in a lineage such as brahmin and so forth, their bodies, intelligence, ho1,1seholder or one who has left the household; the practices in which they coursed, assumption of training having a remainder [of points of training] upon having heard the doctrine and not having a remainder; what sorts of gifts they offered to them, that is to say, what, how many, when, and the quantity of foods and so forth, religious clothing, jewelled adornments, and so forth they offere~ to those buddha supramundane victors as well as the virtuous groups of hearers and bodhisattvasthose are entirely displayed in a single body. Like the display of the events of practicing the perfection of giving: ' Similarly, the earlier occasions of practicing ethics, Patience, effort, meditative stabilization, and wisdom Without leaving anything outThese are to be put together as above [with the practice of giving] as being entirely displayed in a single body. Never mind displaying all these occasions simultaneously in one body, regarding all. their [earlier] practices: These are clearly displayed even in the hair.:pores of their body. Not only do they display their own practices, but in addition: Just like their own, they clearly display simultaneously In their hair pores all th~ activities of the past,
482
Mountain Doctrine
Future, and present buddhas throughout space-Their dwelling in the world, relieving transmigrating beings beset by suffering Through teaching doctrine with a lofty tone Arid their practices ranging from initial [altruistic] mind [generation] Through to the essence of enlightenments'Within knowledge that things have a nature of magical illusions. If even ordinary persons who know the. mode of magical illusion are able to display varieties of things in their bodies merely thr.ough the power of mantra, how could buddha supramundane victorslords of transmigrators-and bodhisattvas who know the nature of things to not be different from the likes of the nature of magical illusions not do this! Therefore, what wise persons would have doubts about this? Hence, the wise should, as illuminated by way of this example, have exceeding conviction in this. Just as they simultaneously display in their hair pores their own deeds and the deeds of other ones-gone-th,us: Likewise, they simultaneously display in a single hair pore All the deeds of the entirety of bodhisattvas, Solitary realizers, and hearers of the three times Arid in addition all th0se on occasions of common beings. Having expressed the excellen~e of exalted body, [the root text] indicates their excellence of dominion over wishing even though they already do not have conceptuality; to express this it says: By way of these pure [Buddha deeds] operating by wish, Worlds filling space are displayed in the area of a single particle, . " Arid a particle is displayed as filling the directions of limitless worlds, But the particle does not become larger nor the worlds smaller. The buddha supramundane victors, from their own wish, display in the area of a single minute particle the .worlds reaching throughout
That is to say, the beSt of the three enlightenments-those of hearers, solitary realizers, and buddhas..
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space, but the worlds do not become smaller, no.r does the· minute particle become larger; merely from their wish they display their entities just as they abide. They also display a particle as pervading the directions of limitless worlds;· merely from their wish buddha supramundane victors display the limitless directions, that is, the 'world of the entirety of worlds, as pervaded by a single particle. Likewise: The count of the varieties of deeds displayed in each instant Until the end of cyclic existence by you who are without conceptuality Does not exist in the, count of particles Of the entirety of jambudvipa. The count that is the measure of the varl.eties of deeds .displayedinstant by instant as long as there is cyclic existence-by you who are without conceptuality does not exist in as many minute particles as there are in the entirety of jambudvipa. This is praise of supramundane victor buddhas from the viewpoint of expressing their outstanding, uncommon qualities. The Entry into Generating the Power ofFaith (e) Indicating that all those are inconSittra also speaks of the very amazing and ceivable and amazing (446.71247b.J) fantastic mode of inconceivability: 1, 6 Mafijushri, it is thus: For example, there is a lake of 500,000 yojanas, suitable for a crow to drink; equal in extent and depth, covered with lotus petals. There, a person has a steel chariot with thousand-spoked wheels, drawn by a horse faster than a garuda bird. The wheels of that fast chariot do not touch the water, and the horse's hooves also do not break the lotus petals. Due tQ its presence, a poisonous snake rises to the surface, -and in the period "in which the chariot circles, the poisonous snake circles the chariot ten times. Mafijushri, in the period in which the po.isonous snake circles the chariot once, the monastic Ananda explains the teachings of ten forms of doctrine and also realizes the meaning. In the period in which the monastic Ananda explains the teaching of one form of doctrine the monasti~ Shariputra. explains the teachings of a thousand forms of doctrine and also realizes their meaning. In the Alcu Rabji suggested that this indicates that the surface of the lake is not hard.
484
Mountain Doctrin~
period in which the monastic Shariputra explains the teachings of one form of doctrine the elder Maudgalyayana traverses 80;000 worldly realms. In the pe~iod in which the elder 'Maudgalyayana traverses one· worldly realm the one-gone-thus simultaneously displays in each continent of al! the multitudinous worldly realms: leaving from residence in the Joyous Pure Land• birth renunciation asceticism yoga proceeding to the seat of enlightenment taming demons becoming manifestly and completely enlightened turning the wheel of. doctrine great nirval).a [that is, death] the doctrine remaining the doctrine disappearing. These appear simultaneously in all the forders' stories and all birth stories.b · and so forth. Thus, a one-gone-thus, while not having,..--------------, conceptuality and exertion, is endowed with (4) Describing the excellence of very ·
a11Zf1Zing exalted activities {3}
r
exalted activities operating spontaneously to 448.2124Ba.4). benefit others in various ways without inter- (a) Briefindication ofexalted activities ruption in all the myriad directions and and their source (448.2/248a.4) times. Moreover, Maitreya's Sublime Con-...._---~----------' tinuum ofthe Great Vehicle says:m Pervasive lord [perfect buddhas) always spontaneously engage [without the striving and exertion of conceptualization and so forth] In [directly knowing] the dispositions, [thoughts, dormant tendencies, and different lineages oflimitless] trainees; in [displaying various] methods[-peaceful, wrathful, and so forth<-in
b
dga'ldan, tufita. The meaning of this sentence eludes me. . In his separate commentary (Rays ofthe Sun, 179.5). Dol-6o-6a cites a stanza: tfomage to those dwelling in supreme enlightenment, Who, thou~ their nature has separated from desire and hatred, .Make a display like desire for desirous sentient beings
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accordance with their respective attitudes] to tame them,; In activities taming their various constitutions, [setting ,them in varieties of high status and definite goodness,] And in proceeding to areas [of limitless worldly realms where trainees are] and at [appropriate] timeS [for taming them]. and:4ss Because of having been emancipated under the other-influence [of excellent causes by way of having promised and planted prayerwishes to free all sentient beings while earlier achieving the two collections of merit and wisdom] And [because of knowing the meaningfulness of activities from] perceiving [that the great enlightenment attained by] oneself and [the naturally pure basic element of] sentient beings are equal [without the slightest difference]· And [because] the deeds [compassionately conquering the obstructions of all sentient beiJ;Igs limitlessly in worldly realms] have not been thoroughly completed, [A buddha's] deeds are of uninterrupted continuum as long as the cyclic existence [of trainees] has not [been emptied]. and Maitreya's Ornament for the Clear Realizations also says: 419 Likewise, the actions of this one are asserted to be Of uninterrupted continuum as long as there is cyclic existence. and so forth through to: The exalted activities of the body of attributes Are asserted to be twenty-seven. and the Excellent Golden Light Sutra also says: Child of lineage, similar to how the· thusness of phenomena and the pristine wisdom of thusness do not have conceptuality, has [a onegone-thus] gained mastery over exalted activities? Child of lineage, for example, since a one-gone-thus has gained mastery over prayerwishes, so it is with respect to all aspects of exalted activities similar to how [a one-gone-thus] has mastery over accomplishing all the factuality of thusness and the pristine wisdom of thusness. and so forth, and Maitreya's Ornament for the Great Vehicle Sutras also says: 4(.o And make a display like wrath for wrathful sentient beings.
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Mountain Doctrine
Enlightenment is asserted as like a jewel-min~ For the buddha-attributes of the powers and so forth, And also as like a great [rain] cloud For the harvest of transmigrators' virtues. Because of being the completion of merit and pristine wisdom It is asserted as like a full moon. Because of flashing pristine ~isdom It is asserted as like a great sun. Just as irhmeasurable lights are blended In the sphere of the sun And always engage in activities together, Illumining even the world, So it is asserted that immeasurable buddhas are blended In the uncontaminated basic element And perform activities together, Illumining pristine w~sdom. Just as, for example, when one ray of the sun Arises, all rays arise, So also should the arising [of the activities] Ofbuddha.S' pristine wi~dom·be known. Just as there is no possessiveness In the workings of the rays ofthe sun, , So the workings also [of the activities] of the pristine wisdom · Of a buddha do not involve possessivene~s. Just as through sending out one ray of the sun Transmigrating beings are illumined, So a single pristine wisdom of a buddha Simultaneously illumines all objects o~ knowledge. --~~--------------------~
and Maitreya's Ornament for the Great Vehi- ·(b) Extensive explanation together with 'cle Sutras says:«~ 1 examples (449.6!249a.2) With respect to this [final state], through [the power of] the conqueror's eloquence, [the twelve branches of scripture and so forth,] for the worl9 [of trainees in the individual ten] directions The world of those who have increased virtue [in accordance with those causes of thorough maturation--namely, those dwelling in
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the grounds of engagement through belief•] proceed to the supreme purity [ofbuddhahood], And [the world of] those who have not accumulated the virtues [of the great vehicle-:-those who have not entered the p~th gradually] advance to supreme increase of virtue. In that way [groups of] mature and immature [sentient beings throughout the limits of cyclic existence] always advance [to buddhahood], but it is not that [sentient beings] do not remain, [for the world is endless]. The attainment of great enlightenment in that way by the steady, [that is, bodhisattvaS,] always at all times In [limitless] directions of the world--difficult to attain, endowed with the supreme qualities [of the powers and so forth], Possessing marvels [non-existent in hearers and so forth, having] stable [qualities that are] permanent [and never deteriorating to the limits of mundane existence], refuge for the refugelessba wonder, and yet is not a wonder since it is due to having practiced the good way [concordant with attaining enlightenmentthe six perfections and so forth-and hence is the natural way things are,< like excellent produce arising f~om excellent seed].
ls
Though [a buddha] simultaneously displays in some [lands] wheels of doctrine through hundreds of multiple approaches [of doctrine in accordance with the constitutions of trainees], And in some no appearance of birth, and in some various activities of beings [learning and non-learningd], And in some full enlightenmen~, and in some passing away, [The buddha] does not stir from t:hat [uncontaminated] abode yet does all [deeds]. Th~ugh
buddhas do not have the activity of thinking, "I have ripened this embodied being," "I will ripen this one," or moreover, "I am ripening this one now," They just thoroughly ripen beings through virtuous doctrines
That is to say, those on the paths of accumulation and of preparation. Wel-mang Gon-chok-gyel-tsen (Blossoming Flow~r. 126.6) identifies the first of these five as a feature of the causes; the next th,ree as fulfillment of one's own welfare; and the last as fulfillment of others' welfare. chos nyid kyi tshul. d That is, on the path of no more learning, buddhahood.
b
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By way of the three doors [of body, speech, and mind] in all quarters always. Just as the sun without striving ripens harvests in all quarters Through many light rays, profuse and brilliant, So the sun of doctrine.also ripens sentient beings in all quarters Through profuse rays effectuating thorough pacification. Just as a great many groups of butter-lamps, incalculable and innumerable, Arise from a single butter-lamp, but it is not consumed, So a great many groups of ripened beings, innumerable arid incalculable, Arise from a single ripened being, but that one is not consumed. Just as this great ocean does not become sated with water And also does not increase by many great rivers strongly flowing into it, So the buddha basic constituent does not become sated and does not increase Through constant uninterrupted addition of purity [of ali'obstructions];·this is a supreme wonder here. and:~ 62
Just as gongs [arisen from Shakra's merit] give forth sounds [Appropriate to the occasion] without being struck, So conquerors issue forth teachings Without any construction [of motivation thinking "I will do this and that."] Just as a jewel displays its own light ·Without any striving 1by it], So buddhas also display activities Without aiJ.Y construction [of motivation thinking "I will do this and that."] Just as the activities of worldly beings Appear uninterruptedly in space, So a conqueror's deeds are uninterrupted In the uncontaminated basic element. '
and:~""
Rivers with different beds preventing the water from going under the ground,
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With different water, with little amounts of water, And performing different activities Axe enjoyed by little beings living in the water, But when those rivers go into the ocean, even all of them Have a single abode, and become one in a great body of water, With a single activity, and always enjoyed By many sentient beings living in the water. The steadfast who have not entered buddhahood Have different supports, different intelligence, Li.ttle realization, different activities of their own, And are always enjoyed by a small number of sentient beings. But when they have entered buddhahood, all of them Have one support, become one in great realization, With activities mixed into one, and also are always enjoyed Greatly by masses of sentient beings. and so forth, and the Chapter on Wisdom [in the .K.alachakra Tantra] also says:~ 64
[Concerning the exalted body of a supramundane victor which is a supremely immutable entity with a nature of bliss,] through the power of the [various] predispositions of the actualities of peacefulness, desire, and so forth generated by [sentient beings'] own !:tearts in earlier births The sole eialted body [of great bliss] abiding in the wheels [of the' secret region and so forth as entities of immutable drops or abiding as the nature of obstructionless aggregates, constituents, and sense-spheres] is seen as multitudinous [inconceivable l;>odies of emanation], this being by the force of the qualities of prayer.wishes. [Concerning the activities of exalted speech of a supramundane victor,]though one in fact, multitudino·us voices thoroughly enter into the hearts of living beings through ~e actualities [of sentient beings'] own [thoughts or predispositions]. [Concerning the activities of exalted body of a supramundane victor,] for the sake of the merit of those having an abode [that is to say,. for the sake of householders increasing their collections of merit] those abiding in the wheel [of doctrine or the wheels of clear bodies of the entirety of the three existences, that is to say, the supramundane victors;] go ~ndering for alms.
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[Concerning the omniscient speech of a supramundane victor,] this [exalted speech] speaking (of conventionalities] of the three aspects-arisen in the past, to :arise in. the future, and arising in the present-and the eternal true doctrine [of the ultimate] To [sentient beings dwelling in the six transmigrations of] animals, hungry ghosts, demi-gods, belly creeping [snakes], gods, and humans in the superior [country oflndia], Tibet, and so forth ' [such as Moslem lands] And through [the six transmigrations'} own respective different languages correctly sets the entirety of the three existen'~es on the· path of omniscience · .Js the exalted speech of omniscience bestowing the fruit of bliss equal [in that all actualities. taste equally blissfui]; even the [Sanskrit] language of the gods [and other, minor languages can] not [enact the welfare of all sentient beings]. [Concerning the emanations and magical illusions arisen from buddhas,] the illusion-like emanations ofbuddhas endowed with immeasurable qualities [such as the ten powers, four fearlessness, and so forth}, which are not objects of realization even by buddhas [who have a nirvaiJ.a with a remainder of aggregates, not to consider ordinary sentient beings], Reveal themselves in the areas of the three existences, just like [for example, the clear appearance of] shakra's• bow [that is to say, a rainbow in the sky]. [Concerning the sole pristine wisdom 6f great bliss, the exalted body of a supramundane victor,} these differentiations by way of various actualities [such as ordinary bodies adorned with marks and beauties, bodily remains, relics, and so forth] that enter the respective minds of gods and humans [who are trainees] as well as conquerors [and bodhisattvas-that is to say, these appearances as the body of attributes to buddhas and bodhisattvas, as bodies adorned with marks and beauties to pure trainees, and as shakra and so forth and as bodily remains, relics, and so forth to impure trainees], Are phenomena that, [while] not produced [from actualities appear to be produced], give the mistaken impression here of being [emanation bodies that are] produced and disintegrate [despite not being produced and disintegrating], like [the appearance in water of] the sky [which is beyond minute particles}. Indra.
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Through those [having a nature of supremely immutable bliss due to being devoid of the obstructions of the elements-earth and so forth-and of object and subject, the final aims of oneself and others are aceomplished;] Kalachakra [who, without production and disintegration, has a nature of supremely immutable bliss makes displays to malicious gods,] demi-gods, and humans dwelling in the desire realm By way of great, manifold emanation bodies [so called because of being emanations in va~ious ways as mundane and supramun.: dane gods and so forth], intensively manifesting magical emanations [for the sake of others' aims] through emitting fierce vajrablazing [fury kings who are the constituents of the desire realmbelligerence and so forth-devoid of obstructions]; And by way of the complete enjoyment.body the body of attributes [intensively turns the wheel of doctrine, bringing about aims] for foe destroyers-those having form [that is, gods of the form realm], conqueror children [bodhisattvas] in the sky, and so forth [that is, hearers and solitary realizers]. Through factors of emptiness [that have become devoid of obstructions he emanates in] all three existences as the extinction of <;mptiness. Through [the constituent of] wind [that has become devoid of obstructions] he [emanates and displays in all three existences] as the extinction of wind. Through factors of fire [he displays] as the extinction of fire; also [the display] emitting [as the extinction of] water is done through the factors of water [that have become devoid of obstructions]. Thrm.igh factors of the receptacle [earth he displays] as the totality oi earth; through objects that are composites [of minute particles-forms, sounds, odors, and tastes that have become devoid of obstructions-] He displays [as various forms, sounds, and so forth] for those on the pure grounds all natures of actualities [such as forms, sounds, and so forth], entities of the sole [great bliss that are] in all ways like space [devoid of production, abiding, and disintegration due to being devoid of obstructions]. [The aggregates] having in that way become buddha bodies [due to being devoid of obstructions] are natures of only [supremely
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immutable] bliss and hence even will not die [since they are devoid ofproduction and disintegration].
Just as [when the light rays of a full] glorious moon and a watermoon crystal meei:, water naturally arises without [an agent and without] conceptuality [thinking "I will produce water,"] .So in the world in dependence upon the aggregates of the lord of victors, ·[vajrasattva, the entirety of] the attributes of omniscience descend.[or arise]. Just as, for example, thoroughly depending on the causal constituent [of a jewel], which is the seed [of water,] water comes to be, so the attributes [of omniscience dwelling thoroughly depending on the aggregates and constituents, which are the seed of the mind of enlightenment,] Come to be in many aspects, such as the gods of the four tantra sets and so forth, due to sentient beings' minds [purified of defilements; these also] are from the force of previous actions. and Kalki Pul).9arika' s Stainless Light also says: Therefore, through the power of predispositions from sentient beings' other births there come to be appearances of the exalted body and appearances of the exalted speech of a supramundane victor, like unproduced bodies in dreams. In dreams students, upon seeing a professor, a-;k about a subject of doubt, and although the professor makes the students' doubts non-existent, no professor is there; it is an appearance of the mind of the students. Similarly, [these appearances of a supramundane victor's exalted body and speech] are appearances of the minds of sentient beings endowed with merit; a supramundane victor does not produce and cease them. and Maitreya's Sublime Continuum of the (c) Intensive explanation at length Great Vehicle also says:~67 through a great many examples (453.3125Ja.4)
For example, the surface of the earth Comes to have the nature of a pure vai9iirya gem, [Very pure, clear, and untainted like a mirror] and hence [all] those in that [world of humans] See [reflections the!e of shakra,fthe monarch of gods, Together with groups [of retinue such as] divine girls, His nice victory mansion, other godly abodes,
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The various [accoutrements] of his inestimable [mansion], And many forms of [enjoyable] divine things. Then the groups of men and women Dwelling on the earth, Having seen those appearances, Plant prayer-wishes such as, "May we too be like this monarch Of gods in not a long time," And abide within having thoroughly taken up Virtues for the sake of attaining that. Although they do not know The likes of "These are mere appearances [and the actual god and so forth did not come here]," Through the virtuous karma [performed within holding the reflections to the actual entities] They are born as gods upon dying from this earth. Although those appearances indeed are even very much without the conceptuality [Of motivation thinking "I will cause those of]ambudvipa• to engage in virtue] And without fluctuation [from striving and exertion], they abide in the world With great benefit [through connecting those dwelling in human lands directly with virtue and indirectly with sought-after states]. Similarly, perfect buddhas appear to the [clarified] minds [Of those who through the power of having made] faith and so forth undefiled ' [By their discordant classes, non-faith and so forth,] Meditatively cultivate faith and so forth~ Sentient beings see [limitless emanations] Endowed with marks and beauties, Enacting various modes of behavior[Sometimes] wandering, standing, Sitting, lying down, [and so on], Setting forth doctrines of peace, [nirv3..t,la, to trainees], [Sometimes] setting in meditative equipoise without speaking, That is, this world.
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Performing various mir.aculous displays, and endowed with great magnificence [due to~aving auras of light]. Having seen those [fornibodies], they, wishing [to attain buddhahood], Intensively engage [in the virtues of hearing and so forth] for the sake ofbuddhahood, And having thoroughly taken up its causes [in terms of attitude generating the altruistic intention to become enlightened and in terms of application practicing the six perfections and so on] They attain the desired state [ofbuddhahood]. Those [buddhas] appearing [to the pure of mind] are even very much without the conceptuality ~ [Of motivation thinking "I will bring about such and such welfare of sentient beings] And without ever fluctuating [due to striving and exertion]; nevertheless, those perceptions of [buddha] forms abide in the world With great benefit [through connecting trainees directly to vast roots of virtue and indirectly to knowledge-of-all-aspects itself]. [Childish] common beings indeed do not know That "These [limitless emanations ofform bodies] are [mere] appearances [of images of the ultimate buddha to] their minds," Nevertheless from seeing [buddha bodies] [Great] benefit accrues to those [trainees who see them]. In dependence upon seeing those [form bodies]· Those [fortunate ones] dweiling in [and practicing] this [profound great] vehicle [for the sake of attaining buddhahood] Gradually [manifestly] see [clearly] with the eye of the wisdom [of non-conceptual. meditative equipoise] The ultimate [luminous nature of the mind,] the body of attributes, [emptiness endowed With all supreme aspects, object of] internal [individual self-knowledge]. Just as because all the earth [ofJambudvipa, from becoming devoid of] other fearful states [of ravines, cliffs, and so forth], becomes endowed with the glory Of the luminous [nature of] an undefiled vai4iirya gem and with the qualities of an undefiled jewel [such as beautiful shape and so forth] and [all its] surface. becomes level like the palm of the hand and is pure, [clear, and undefiled], [Reflections of] the .forms of the collection of abodes of the lord of
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gods, the monarch of gods [shakra ~nd many lineages of gods other than him], and endless divine [resources] appear on it [like the face of a mirror], But [finally] due to the earth's losing its qualities [ofluminosity and so forth] those [reflections] again disappear, And [depending upon the dawning ofthose appearances groups of] women and men-who, in order to attain that state [of possessing shakra's resources], become involved in laypersons'· modes of disCipline as well as giving, [offering], and so forthWith an attitude [keen.on attaining the state of the monarch of gods engage in various good practices through] scattering flowers, [incense,] and so forth, · So, similarly, [bodhisattva] conqueror-children endowed with an attitude of thoroughly tiling. joy [in buddhahood], similar [to those humans doing virtues for the sake of attaining the state of the monarch of gods], Also make [effort at·practicing the six perfections upon] thoroughly generating a mind of intention [toward the supreme of enlightenments] in order to attain the state of the monarch of subduers that appears to [their pure] minds [which are like] vai~urya gems pure [of defilement. Just as reflections do not appear on the impure surface of the earth, so those without the lot do not see buddha.] Just' as on the clean vai~iirya surface of the earth Reflections of the body of the monarch of gods appear, So on the surface of the minds of transmigrating beings Reflections of the exalted body of the monarch of subduers appear. The dawning and disappearance of reflections [of buddha bodies] t9 transmigrating beings Function [respectively] through the force of the lack of the messiness [of non-faith and so forth] and' through the force of the presence of messiness in their minds. Just as in the worlds [of humans] reflections [of the monarch of gods] appear [to dawn and to disappear through the force of the purity and impurity of the surface of the earth but the monarch of tl?.e gods himself does not stir from his own abode], So, similarly, [through the force of pure and impure trainees form bodies appear to be produced and to cease, but] existence [that is, production, and] destruction [that is, cessation] are never ~een [in
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the ultimate body of attributes because it is uncompounded and just immutable]. Just as due to the power of"eai:lier white [virtuous actions accumulated in common] ' By [all] the gods in [a land of] gods Whereas [the great drum] has no exertion [such as wishing to speak], or sources [from which sounds emerge such as tongue, palate, and so on], ~ Or conscious forms, or [motivating] conceptualio/, A doctrine-drum repeatedly urges [to virtue] all the gods, Unconscientious [due to their minds being distracted to desirous qualities], · Through [issuing forth] the sounds [that all compounded phenomena are] impermanent, . [All contaminated phe~omena are] suffering, [all phenomena are] selfless, and [nirva1_1a is] peace, So, similarly, although the pervasive lord [buddhas] are devoid of the striving [and exertion involved in wishing to speak, thinking "I will teach this and that,"] and so forth, The entirety of transmigrating beings [who are trainees] Are pervaded by buddha speech [operating in accord with their respective languages], Teaching .the [vast] doctrines [of the three vehicles] to those who have the lot [of the three lineages]. Just as in [the land of] gods the sound of the gods' [great] drum [teaching the four summaries of doctrine] Arises from [the power of white virtuous] actions [accumulated in common] by [the gods] themselves, . So, similarly, in the world the utterances [of endless approaches of] doctrine [in accordance with the thoughts of trainees] by subduer [perfect buddhas also] Arise from [the power of vast virtuous] actions [accumulated] by [sentient beings] themselves. Just as those sounds [of the great drum] lacking exertion [such as wishing to speak], sources [from which sounds arise, Conscious] body, and [motivating] conceptuality cause [the gods] to achieve peace, These doctrines [spoken in accordance. with the lot of respective trainees by way of] lacking those four[-exertion and so forth....:...]
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Also cause achievement [of the state of] quiescent [nirvfu;!a in the continuums of endless trainees]. Just as With respect to the bestowal of fearlessness that arises from the causal sounds of the [great] drum [of doctrine] in the cities of gods [The gods' fear of) being conquered by the demi-gods when [the gods] engage in battle [with the demi-gods through·the force of t;he afflictive emotion of] hatred is cleared away [by the sounds "Do not fear,"] and [their noi_l-conscientiousness when they become attached to the pleasure of] playing [among desirous attributes through the force of the afflictive emotion of desire] is cleared away [by the sounds of the four summaries of doctrine], So, similarly, in the [endless] worlds [of trainees ,all] sentient beings' fears due to [afflictive emotions and] sufferings are thoroughly conquered through the cause [of increasing their roots of virtue-such as meditative cultivation of] the concentrations and formless [meditative stabilizations] and so,forth-[in dep~hdence upon the teaching of the buddha doctrine], And [the state of] unsurpassed peace [nirval).a is attained] from the [thorough-going] exposition of the modes of its path. The subduer [perfect buddha's] vocalization [speaking doctrine] Is [greatly] superior to [the limited] celestial music of the gods Because. of [being endowed with four qualities-( 1) not being limited since it pervades] all [limitless trainee] beings [in accordance with their respective attitudes], · (2) Being beneficial [due to c~nnecting them with the state of final definite goodness], (3) being blissful [due to connecting them to the temporary joys of high status], and (4) being [definite release from suffering due to] possessing the three types of miracles, [which are magical emanation, multifarious speech, and concordant revelation]. Though great sounds of dn,tms pervade [limitless lands of] gods, [It is limited in that] it does not reach the ears of [sentient beings] dwelling on the earth, Whereas the drum sounds of buddha [speaking doctrine are not limited because they] reach [everywhere at the appropriate time, Pervading even] worlds beneath the ground [where trainees dwell] in cyclic existence [and hence the buddha's vocalization is superior].
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[Even] the many millions [of different forms] of.divine music resound in divine lands To manifestly increase the fire [of attachment to the pleasures of the fearures] of desire [and hence are not beneficial], Whereas even a single vocalization [of perfect buddhas who have] a nature of [great] compassion operates for the sake of [attaining nirvana] Thoroughly pacifying [the massive] fires of the sufferings [of fonunate trainees together with the causes and hence is beneficial and therefore superior. Although the multi-aspected] sounds of music in godly lands are .beautiful [in arrangement] and pleasant [upon merely hearing them], They are causes 1ncreasing mental excitement [aitd distraction to objects and hence are not blissful], Whereas the speech of a one-gone-thus having a nature of [great] compassion Causes [trainees] to direct their minds to [concentration and] meditative stabilization and promotes contemplation [and hence is ,blissful, due to which it is superior]. In brief, [the music of the gods is not definitely releasing, but through] reliance on [buddha] vocalizationCause [increasing uncontaminated great] bliss even in the entirety of worldly realms [Upon getting rid of the sufferings] of gods, humans, [and so forth by way of being endowed with the three miracles-:There is definite release from suffering, and hence buddha vocalization is superior]. Just as those lacking [the faculty of] hearing [Do not exp7rience and] do not hear subtle sounds, So [those not having the lot do not hear exalted vocalization, and] all [the features of sounds] do not course on the path of hearing Even of those [who have attained] the divine ear. Similarly, the [very] subtle [and profound] doctrines of the buddha That are objects of activity of [only] the supremely fine pristine wisdom· Also [do not course on the path of hearing of all types of trainees, but] course on the path of hearing
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Of some [greatly fortunate ones] whose [supreme] minds are without affiictive emotions. Just as in summer watery masses [of rain] That are causes [growing] excellent harvests [for farmers] Fall from [great collections 'of] clouds onto the earth Without striving [and exertion],
So. similarly,
[great] rains of the water of the excellent doctrine of ..the [omniscient] conqueror That are causes increasing the [inexhaustible] harvest of virtues Fall from the clouds of [immeasurable great] compassion [onto the fields] of transmigrating beings [Spontaneously] without .(motivating] conceptuality, [striving, and exertion]. Just as when worldly [beings]engage in the path of virtuous [actions and behave conscientiously, Rain gradually] falls [from collections of] clouds produced [from being churned by gentle] winds [through the power of the gods], So, similarly, [great] rains of excellent doctrine fall from clouds [churned by] the winds of [the Buddhas' great] mercy Due to the manifest increase of the virtues [of faith, effort, and so forth] of tra:nsmigrating beings [who are trainees]. [The reason why this is like a cloud is that] the clouds of a rperfect buddha] lord of subduers dwelling in the sphere of space Unpolluted [by the defects of] changeable [cyclic existence because knowledge realizes all selflessnesses] and unpolluted [by the defects of] unchangeable [nirvai_la because mercy holds onto sentient beingsIn dependence upon being endowed with correct] knowledge and great mercy [for the sake of aiding the fields of trainees dwelling] ' in cyclic existenceAnd having an essence of the undefiled water [ofend)ess approaches of uncontaminated] meditative stabilization and retention mantras are causes [increasing the inexhaustible] har\rest of virtue. Just as when the water [of rain falling from the sky having a UJ;liform taste endowed with eight branches]-cool [tangibility], delicious sweet [taste], Smoothness [in that it does not harm the body], lightness, [great
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clarity, noi: foul-smelling, not harming the stomach though much is drunk, and not harming the throatGradually] 'emerges [and descends] from clouds, it come5 to have very many [different] tastes [such as bitterness, sweetness, and so forth and different capacities] due to being associated with [dif"rerent] conditions on the earth such as the presence [or absence] .of saltiness and so forth, So, similarly, [when the doctrine of the buddha is spoken,] the rain [of excellent doctrine endowed with] the eight [branches of the] path [and having a uniform taste in profound suchness Gradually] emerges [and descends] from the cloud-matrix of very broad [and vast great] mercy, Whereupon it comes to possess many tastes [such as the three vehicles and so forth] From the divisions of [different] conditions [such as the constitutions, attitudes, faculties, and so forth] in the continuums of transmigrating beings [who ar.e trainees]. and:~ 68
Just as [great] brahma [of the form realm]-while not moving From [the inestimable mansion of the first concentration th~t is] brahma' s abodeWithout striving displays appearances [of emanations] In all [six] abodes of gods [of the desire realm], So, similarly, [perfect buddha] subduers [also]-without [ever] stirring from the [ultimate] body of attributes[Spontaneously] without strivif!g [and exertion] make displays [of various emanations as whatever will tame trainees] For fortunate [trainees] in all [the endless worldly] realms With emanations [of conventional form bodies]. Just as [the great] brahma [god, while] always dwelling without moving from [his] inestimable mansion pervades [all godly abodes of] the desire realm [with emanated bodies] And the [six types of) gods [in the desire realm] see them, and [in dependence upon] seeing [the godly wealth of the form realm] those [many gods of the desire realm· for the sake of attaining the rank of brahrila] are caused to abandon [attachment] liking objects-[having the qualities of desire realm-beautiful forms, pleasant sounds, fragrant odors, sweet tastes, smooth objects of touch, and so forth-]
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So, similarly, [the perfect buddhas] gone to bliss also, while not ever stirring from the body of attributes, [display endless emanations] in all worldly [realms with emanation.bodies] And fortunate [trainees] see them, and [in dependence upon] seeing those [em~nations offorms. bodies] those'[ many fortunate trainees] also [for the sake of attaining the excellences or' a buddha] are caused to always remove all defilements[-the two obstructions as well as their predispositions]. Just as due to the force of [brahma's] own [planting of] pray.erwishes [to bring about the welfare of gods] And due to the force of the virtue [for seeing brahma accumulated in common] by gods [of the desire realm] Appearances [ofbrahma are displayed in the desire realm] without brahma having to strive [and make exertion], So, similarly, [through the force of a buddha's previous prayerwishes and the force of trainees' virtue] self-arisen emanation b0dies [of a perfect buddha also are displayed from the body of attributes in various emanations in the world without striving and exertion]. [At the appropriate time for trainees buddhas] display the modes of transferring [from t~e Joyous Abode to Jambudvipa], entry into the womb [of his mother, Mahamayi, and so forth], birth [in Lumbini garden and so forth], proceeding to his father's [royal] capital [at the great city ofKapila and so forth], Happy sport [with a harem of 80,000 and so forth], engaging [in asceticism] in isblation [upon leaving the capital], conquering [hosts of] demons [as well as their armies after arriving at Bodhgaya], Gaining great enlightenment [in dependence upon the vajra-like meditative stabilization, turning the wheel of doctrine] teaching [to the embodied] the path [progressing] to the city of peaceful [nirvana, and so forth], Whereupon [the lord of] subduers [having seen that his work for the welfare of those who were fit at that time was complete, displayed the mode of passing away from sorrow, but these] do not come [to appear] in the path of sight [of sentient beings] who do not have the lot [of seeing the buddha]. Just as [even though] at the very same time when struck by [the heat of the rays of] the sun Lotus [flowers] bloom and kumuda [flowers] clo.se,
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This happens without conceptualization by the sun with regard to the good. quality of blooming and the defect of closing [such as by way of thinking, ''May the lotuses open," and "May the kumudas dose,"] So, similarly, due to ·the sun of the [great] superior [perfect buddha, the lotuses of the intelligence of trainees bloom and the kumudas of the minds of non-trainees close at the very same·time when struck by the rays of holy doctrine, but this happens without a buddha conceptualizing help and harm]. Just aS [while] the sun without conceptuality Opens lotuses by simultaneously Emitting its [limitless] rays And ripens other [types of harvests], So, similarly, [although] the sun that is the [perfect buddha]' onegone-thus [Causes the petals of good qualities to bloom] in the lotuses of beings who are trainees [Through simultaneously emitting limitless] rays of holy doctrine [and ripens harvests ofvirtue,] This occurs [spontaneously] without conceptualization. Oust as the sun clears away the world's darkness with rays of light shining in the expanse of the sky, So] the sun of the omniscient [monarch of doctrine] shining in the sky of the [manifest] essence of enlightenments [free from all extremes of proliferations] Through [the full spheres of the two-the ultimate] body of attributes [for one's own welfare] and the [conventional] form bodies [for others' welfare--'-] [Clears away the darkness of ignorance] for [the entirety of] transmigrating beings [who are trainees through] wisdom's emitting [various] light rays [of excellent doctrine]. Oust as reflections of the sun simultaneously dawn in many vessels filled with clean water, So] innumerable [form bodies of] ones.-gone-to-bliss, [like] reflections of the sti.n, Simultaneously dawn i'n all [the continuums of limitless] trainees, . [like] vessels [filled with clean] water Since they are purified [of the defilements of afflictive emotions
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and so forth, and thereby the fulfillment of others' welfue is accomplished]. [The perfect] buddhas, [like great] suns [shining] in [the very pure] element of attributes / Always pervading all [phenomena without distinction like] the sphere of the sky, Shine down [by degrees] on trainees, who are like mountains, Whatever is fitting [according to their lot]. Just as this sun, endowed with [many] thousands of vast light rays shining [in the expanse of the sky] Entirely illuminating [with its light rays] the worlds [of the four continents] [First]• shines down on supremely "[high] mountains, [then] middling mountains, and [finally] low mountains, So, similarly, [this] sun of the [omniscient] conqueror [endowM with vast light rays of pristine wisdom shining in the sky-sphere of the element of attributes also] shines down by degrees on the groups of sentient beings [who are trainees, ripening others through first shining on those of supreme lot, then on those of middling lot, and finally on those of low,lot]. [The sun indeed has the capacity to emit light rays pervading a mere portion, but] the sun does not have [a buddha's] capacity to emit [light rays of pristine wisdom pervading] all the limits of the sky in all [the entirety of] lands, [but a buddha does and hence is superior. Likewise, the sun indeed has the capacity to clear away ordinary darkness and clearly reveal a mere portion of forms, but does not have the capacity] to [clearly] reveal the meaning [of the· mode of subsistence] of objects of knowledge [upon clearing away] the covering by the darkness of ignorant [obscuration, Whereas the sun that is a perfect buddha] having a nature of [great] compassion [dears away the darkness of ignorance] with collec• tions of the light rays [of limitless scriptures] radiating the various colors [of the three vehicles and so forth, And thus] this clarifying [illumination by pristine wisdom has the capacity to] clearly reveal the [profound] meaning [of the mode of subsistence] of objects ofknowledge[-:-the mode of being and
The comparison at this point is with dawn.
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Mountain Doctrine
thediyersity-]to [limitless] transmigrating beings [who are trainees]. [Although the ordinary sun shines on the world,. it does not have the capacities to cause the blind to see forms, to clear away the sufferings of cyclic existence, to bring about perception of the profound noumenon, and so forth, but] when the buddha[-sun] arrives [and shines] in the city [of trainees, blind] eyeless beings [come to have eyes] seeing [forms; .And likewise the deaf hear sounds, the insane come into natural mind, the poor find treasure in their homes, and] the groups [of those in bad transmigrations and so forth whose minds are pained by] not possessing [wanted] objects become free from that andexperience [wanted happiness merely] from perceiving [buddha's] factuality, And [in brief the limitless transmigrating beings the nature of whose minds] is obstructed by the [gloomy] darkness of [various] bad views upon falling into the endless depths of sufferings in the ocean of cyclic existence [with their eyes of intelligence] blinded .by [the film of] obscuration [Manifestly] see [the suchness of the profound element of attributes]-the status [previously unknown and] unseen [by these childish beings-through gradual clarification of objects of knowledge by] the illumination of intelligence that is the light [of the activity] of the buddha's sun [shining in the world]. Just as although a wish-granting jewel has no [motivating] conceptuality [thinking, "I will give such-and-such to this one,] It simultaneously fulfills individually [without confusion] all the thoughts [Of different beings] living in the [nearby] area [who make petitions, With whatever they want-food, clothing, grain, medicine, dwelling, and so forth], So, similarly, in dependence upon the wish-granting [jewel that is a perfect buddha Innumerable trainees with] different attitudes [of interest possessed· by those having the three-lineages and so forth] Hear the various doctrines [of the three vehicles and so forth in accordance with their respective lot and their welfares are fulftlled], But [the buddhas] on those [occasions of teaching doctrine] do not
Fruit
505
· conceptualize [even the slightest thought thinking, "I will teach such-and-such to this one."] Just as a [wish-granting] jewel, while not having [motivating] conceptuality, Intensively gives without striving [and exertion] To other [beings who make petitions] [Whatever] wealth they wish, So, similarly, the [buddhas, lords of] subduers, without the striving [and the exertion of conceptuality and so forth] Always [uninterruptedly] remain as long as [endless] cyclic existence lasts For the sake of [achieving] other [trainees'] welfareTeaching [doctrines and so forth] as is fitting [and appropriate for each of them]. Just as it is difficult for these transmigrating beings [who are low in merit] to gain a genuine jewel [Accomplishing all that is needed and wished] due to its being [inside] the ocean or under the earth, It should be known that it is [supremely] difficult for those [limitless] transmigradng beings [dwelling in cyclic existence] whose lot is very low and whose minds are seized by [various] afflictive emotions and hence are defiled] To gain sight [of the appearance of the two exalted bodies] of a one-gone-thus here. Just aS [the appearances of various] sounds of echoes [such as from .rocks] Arise [and appear by way of conditions in accordance with the re.. spective utterances] from [mere] acts of perception of those others [who hear them But the rocks and so forth] do not have [any motivating] conceptuality and do not have [any] construction [or striving and exertion thinking, "I will say such-and-such to this one," And hence the entities of the sounds themselves] do not reside outside or inside [the rocks and so forth], So, similarly, [the appearances of various sounds of] ones-gonethus speaking [excellent doctrine] Arise [and appear through 'the force of trainees] from [mere] acts of perception of other [listeners in accordance with their respective thoughts
Mountain Doctrin(
506
But the buddhas] do not" have [any motivating] conceptuality and· ~o not have [any] construction [or striving and exertion thinking, "I will teach such-and-such to this one," And the entities of the sounds themselves] do not reside outside or inside [the bodies of the buddhas]. Just as [uncompounded] space[-that has the character of] Not [being established even] in the slightest [as an effective·thing], not· appearing [to sense consciousnesses], Not [being established as an object of] obs~ation [of sense consciousnesses], without [a foundation on which to] depend, Completely beyond the path of the eye [sense power], Not [being established as an obstructive] form, and undemonstra' ble [to another's eye as "It is this,"-] 'Is seen [in various ways] as high, low, [cube-like, round, blue, yel1ow, and so forth], but [ultimately spac.e] is not [truly existent] as such [various appearances], So, similarly, [many types of trainees] see all [the limitless projections such as entry into the womb, birth, parinirva1_1a, wandering, rising, various body colors, different lands, and so forth as exist_ ing] in the [perfect] buddha, But that [ultimate buddha] is not [truly existent in fac;t] as such [various appearances of production, ces~ation, and so forth because of being just immutable]. Just as all [fruit trees, forests, flowers, and so forth] grown from [this great] earth · Grow [newly], stabilize [what already exists], and increase [greater and greater] Depending upon the. earth that is without conceptuality [Thinking, "I will grow these," and thereby acts as the sustenance of sentient beings], ~o,
similarly, the entirety [of the harvests of] the roots of virtues [That are the two collections of merit and wisdom of innumerable] transmigrating beings [who are trainees] Grow, [stabilize, and increase] depending upon the perfect buddha [like a great] earth Who is without conceptuality [thinking, "I will bring about their welfare," and thereby acts as the sustenance of sentient beings].
aljld the summarized meaning of those:469
Fruit
[fhe mode of a buddha's activities] enacting others' welfare [uninterruptedly] as long as [endless] cyclic existence [lasts and spontaneously] without striving [and exertion] Is known by [supreme] yogis as like shakra [enacting the welfare of humans through the dawning of reflections on the earth without stirring from his own abode; like a great] drum [teaching the four summaries of doctrine without striving and exertion]; like clouds [filling the sky ripening harvests; Like] brahma [enacting the welfare of gods through displaying emanations in the desire realm without moving from the form realm; like] the sun [clearing away darkness through emitting endless light rays without conceptualization]; like the monarch of gems, a: wish-granting jewel [bestowing all needs and wants though without conceptualization; Like] an echo [from rocks and so forth appearing variously though not truly established]; like space [pervading all·though not established as fo.rm]; like the earth [supporting all though without conceptuality and exertion], [With respect to the perfect buddhas' enacting the welfare of others, their physical] display [ofinfinite projections ofform bodies for fortunate trainees without stirring from the body of attributes] is like appearances of reflections of.[shakra,] the sovereign of gods, upon [the human world having become the surface of a vai~iiry,a] gem;. [The mode of their verbal] exhortation [for the sake of placing in equipoise those whose minds are unequipoised and releasing those whose minds are equipoised] is like a [great] divine druii¥ [teaching the four doctrinal summaries; The buddhas' pristine wisdom] knowing [the mode of being and the diversity] that has a nature perva4ing [all objects of knowledge] and their great mercy [that has accepted to free those in cyclic existence from suffering Operate] pervading endless transmigrating beings through to the peak of cyclic existence [like all-pervasive] collections of clouds; They intensively display many [different] aspects of emanations [of body and speech in accordance with trainees' interests] Wi):hout stirring [in the least] from the uncontaminated abode, [the element of attributes], like b.t:ahma [displaying in the desire realm without stirring from the form realm];
507
508
Mountain Doctrine
Like the sun [radiating.rays], they intensively emit [endless] appearances [of rays of excellent doctrine in dependence upon [pristine wisdom]; They [are endowed with inconceivable secrecy of] exalted mind [bestowing needs and wants although without conceptualization], like a pure precious wish-granting gem; The conqueror [buddhas' secrecy of] exalted speech is not [established as an entity of] letters [though heard variously], like ech:.. oes [and so forth]; Their [secrecy of] exalted body pervades [all] like space and is not [estabiished as] form and is just permanent [although appearing as various shapes and so forth]; Like the earth [acting as the basis of growing crops and so forth], the buddha ground [endowed with great compassion] Is the "foundation for all aspects of [growing, stabilizing, and in-' creasing] the entirety of [the crops and] medicines of white [virtuous] attributes in [the continuums of innumerable] transmigrating beings. [If the buddha supramundane victors are always just without production and without cessation, what is the reason for seeing them as produced and disintegrating?] The cause of [clearly] seeing [the exalted bodies of perfect] buddhas in [the undefiled and pure] minds of those [trainees] That are like [the earth that has become pure] vai<;{iirya [in depend:ence upon having accumulated roots of] virtue Is just the [great] increase [and stability] of the faculties of virtue [and so forth] irreversible [by discordant conditions such as nonfaith and so forth]. [Like the dawning and disappearance of reflections due to the purity and impurity of the surface of the earth,] due to the production and disintegration [of the roots] of virtue [of faith and so forth in traineeS Conventional] form [bodies] ofbuddhas appear to be produced and disintegrate, [But] like shakra [whose own entity does not stir from the abode of the heaven of the thirty-three, The om:niscient] subduer is not produced and doc:S not disintegrate [because the subduer's own entity, the ultimate] body of attributes, [is immutable].
Fruit
509
[If buddhas are without striving and exertion, what is reason their activities are uninterrupted?] Just as [although shakra and so forth are without striving and exertion, they enact the welfare of others through the appearance of reflections and so forth, so, similarly, although buddhas are] without the striving [and the exertion of conceptualization and so forth), [The spontaneously established] deeds of displaying [physical projections, speaking instructions, pervading mental knowledge and mercy,) and so forth operate [uninterruptedly] From [actualization of and not stirring from] the body of attributes that is [primordially] without production and disintegration as long as [the endless] cyclic existence [of trainees] lasts [without .being emptied]. and:~70
[With respect to the performance of the activities of perfect] buddhas, [their display of infinite physical projections is] like [the appearance of] reflections [of shakra on an earth-surface of vaic;iiirya, . But those reflections of forms] are not endowed with vocalization [whereas buddhas are endowed with vocalization speaking doctrine, and hence) are different from that [and just superior. Their display of verbal instructions by way of, being endowed with vocalization speaking doctrine in that way is) like [the great] divine drum [teacliing the four summaries of doctrine, But the great drum is limited and] does not bring about welfare [through pervading] everywhere [whereas buddhas bring about welfare pervading all the worlds of trainees, and hence] are different from that [and just superior. Their ripening trainees with knowledge and mercy by way of perworldly realms that way is qualitatively) similar to great vading douds [ripening crops by pervading everywhere, But clouds do not get rid of useless seeds, whereas buddhas have gotten rid of the useless seeds of afflictive emotions such as desire and so forth, and hence] are different from that [and just supenor. Their display of.infinite emanations by way of having gotten rid of the useless seeds of afflictive emotions is] like [an emanation of] great brahma [getting rid of desire for attributes of the desire realm,
au
510
Mountain Doctrine
But b.J;"ahma helps only once and] does not bring about maturation [forever, whereas buddhas bring about thorough maturation of trainees' continuums forever uninterruptedly, and hence] are different from that [and just superior. Thei.r emitting infinite light rays of pristine wisdom by way of ripening the crops of trainees forever is] like. [the light rays of] the form of. the sun [ripening crops], But the sun [appears occasionally and] does not destroy darkness forever [day and night, whereas buddhas continually destroy the darkness of unknowingness forever, and hence] are different from that [and just superior. Their radiating appearances of non-conceptual wisdom, .the secrecy of emptiness, by way of destroying darkness forever is] like a wish-granting jewel [destroying darkness forever night .and day through its precious appearance, But jewels exist even among animals such as nagas, and hence] their occurrence is not difficult to find, [whereas with respect to buddhas their occurrence to those without the lot is difficult to llnd, and hence] they are different from that (and just superior. Their display of varieties of eloquence through their secrecy of speech by way their occurrence being difficult to find in that way is] like echoes [which are difficult to find due to not being truly established outside or inside, But echoes] arise [adventitiously] in reliance on conditions [whereas buddhas are self-arisen and uncompounded, due to which they do not arise in reliance on conditions, and hence] they are different from those [and just superior. Their display ofinfinite projections of the secrecy of exalted body by way of not arising from conditions and being uncompounded in that way is] like space [which although appearing variously is uncompounded, But space] is not a foundation of virtue, [whereas buddhas are foundations of white virtuous attributes, and hence] they are different from that [and just superior.] Because in that way they are the foundation .On which the entirety of the marvels Of mundane and supramundane beings rests, They are like the [great] sphere of the earth [acting as the foundation of everything]
Fruit
511
Because in dependence upon the [perfect] buddhas? attaining [the great] enlightenment The paths [progressing] to the supramundane, [the excellent doctrine of the three vehicles and so forth], arise And because [in dependence upon the great enlightenment] the karmic paths of the [ten] virtues [which are the causes of the marvels of the desire realm], The four concentrations and four immeasurables [which are the causes of the marvels of the form realm], and the formless [medi-tative absorptions which are .the causes of the' marvels of the formless realm] arise. and also the conqueror-child Shantideva's [Engaging in the Bodhisattva
Deeds]
says:~71
When thipgs and non-things Do not dwell in front of the mind, Then since there is no other aspect, It is thoroughly pacified in non-apprehension. Just as a wish-granting jewel and a wish-granting tree Completely fulfill hopes, So through the power of trainees' wish-prayers There are appearances as exalted bodies of conquerors. For example, although [the brahmin Sanku] Passed away .a long time ago, The garuda reliquary that he consecrated Pacifies poisons and so forth. Similarly, the reliquary of a conqueror Is constructed in accordance with practices while a bodhisattva, And although the bodhisattva has passed from sorrow, It enacts all welfare. Through worshipping what is mindless How could effects emerge? Because it is taught that [worshipping a buddha still] living Or.(worshipping relics once a buddha) has passed away are just similar. In that way, you need to know the distinc- (5) Indicating tht ftaturts ofpure lands tion of the two truths also with respect to and scmts ofdiscourse fo(sutras and Buddha lands, which have an excellent 'and tantras] (460.71255b.6) inconceivable essence of very fantastic and marvelous exalted body, wisdom,
512
Mountain Doctrin~
qualiti~s, and activities. Since the ultimate buddha is !he natural innate great blisS and the syllable va'!l, irs land is the residence-mal).c:iala, the source of attributes, emptiness endowed with all aspects, the syllable e-the alternative world of the environment. Pure lands of conventional form bodies are those well renowned to scholars. Furthermore, thoroughly pure lands are included among true paths, and impure lands are included among true sufferings. Hence, those that are lands of form bodies are included among conventional.truths, and those that are lands of the body of attributes are included among ultimate truths. Similarly, you need to know the distinction of the two truths also with respect to the scenes of discourse of slitras and tantras, and you need to know the distinction of difference and non-difference of the principal· figure and surrounding figures! [These are to be known] in accordance with the quintessential instructions of holy lamas. Objection: If the basis arid the fruit are (6) Extensiv~ indication also ofother undifferentiable, what is the use of the path? features {16} (461.4125Ga.4) Answer: Here also "undifferentiable en- (a) Having dispelled an objection with tity of basis and fruit" is in terms of the ul- regard to the undijferentiable entity of timate body o'f attributes and not in terms basis andfruit, indicating how the tWo of conventional form bodies. Also, it is· not exalted bodies are attained (461.41256a.4) that the path is not needed because:
the collection of pristine wisdom, which is the non-conceptual wisdom . of meditative equipoise, acts to remove the defilements of the primordially abiding body of attributes and the collection of merit, which is endowed with the pristine wisdom. of subsequent attainment realizing [phenomena to be] illusion-like, generates communication bodiesb for the sake of others. Moreover, Maitreya's .Sublime Continuum ofthe Great Vehicle says:472 [The attainment of the body of release-the naturally pure element of attributeS, endowed with the fulfillment of abandonment due to being] purified of the adventitious afflictive emotions [of the three poisons], Desire [for attractive objects;] and so forth [that is, hatred for the unattractive and obscuration with respect to the neutral], like the water of a lake [purified of pollution,] and so forth [that is, the
I presume this to refer to the fact mat in some sti.uas.and tantras surrounding figures are emanations of the principal figures, whereas in others they are not. b brda 'i sku.
Fruit
513
moon freed from rahu• and the sun freed from cloudsHas many causes, but in brief it is said to be the [manifested] fruit [of separation from afflictive obstructions] By [having meditatively cultivated supramundane] pristine wisdom of non-conceptual [meditative equipoise]. (Similarly,] the definite attainment of a buddha body-[empty cleadight] endowed with the supreme of all aspects, [Support of the qualities of the fulfillment of realization-as an object of activity of the pristine wisdom of knowledge by oneself individually in accordance with one's lot] Is indicated [also] as being the [manifested] fruit [of separation from the obstructions to omniscience through having become accustomed to hearing and so forth with regard to the doctrines of the profound and the vast] By the [mundane] pristine wisdom attained subsequent [to meditative equipoise]. and also Ma:itreya' s Differentiation ofthe Middle and the Extremes says:m
.It is asserted as pure like the purity Of the water-constituent, gold, and space. and the holy honorable superior Nagarjuna's [Precious Garland;
says:~ 7~
The form bodies of a buddha Arise from the collections of merit here. The body of attributes in brief, 0 king, Arises from the collections of wisdom. Hence, these two collections Are the causes of attaining buddhahood, and: May the two excellent [bodies] arisen From merit and wisdom be attained! Also, the Excellent Golden Light Sutra says:
(b) Briefindication ofhow defilements are purified and how to progress on the grounds and paths (462.31256b.4)
Child of lineage, for example, a certain person who wants gold searches in all sources, due to which he finds a lump of gold. Hav.ing finely ground that lump, he melts it down to its essence and
Rahu is the planet that swallows the moon in a lr.inar eclipse.
514
Mountain Doctrint!
purifies it, whereupon it becomes totally refined. And according to his wish, he turns it into various adornments such as bracelets and anklets and so forth. Though this is done, its nature of gold does not change. Child of lineage, moreover, a son of lineage or a daughter of lineage sees the one-gone-thus or the retinue of the one-gone-thus, and having approached them, asks, "Supramundane victor, what is virtue? What is non-virtue? Through performing what practice is pure behavior attained?" Having been asked this, the buddha supiamundane victor and his retinue think, "These sons of lineage and daughters of lineage are intent on hearing the excellent doctrine,and want purification. Upon hearing about these, they, properly taking it to mind, will generate an earnest attitude, and tht:ough the force of effort will clear away the obstruction of laziness and all the phenomena of sinful non-virtue. Abiding intensively in all the points of training and clearing away mental laxity and excitement, they will enter the first ground. "In dependence upon on the mind of the first ground, they will get rid of obstructions to effort toward the welfare of manifold sentient beings, whereupon they will enter the second ground. Abandoning from that ground the obstructions of affliCtive emotions, they will enter the third ground. Abandoning from that ground the obstructions to purifying the mind, they will enter the fourth ground. Abandoning from that ground the obstructions to skill in means, they will enter the fifth ground. Abandoning from that . ground the obstructions observing the ultimate and the conventional, they will enter the sixth ground. Abandoning from that ground the obstructions observing signs and practices, they will encer the seventh ground. Abandoning from that ground the obstructions of non-observation also with respect to the cessation of signs, they will enter the eighth ground. Abandoning from. that ground the obstructions of non-observation also with respect to the generation of signs, they will enter the ninth ground. Abandoning from that ground the obstructions to the six clairvoyances, they will enter the tenth ground. Purifying from that ground the obstructions to omniscience and the basis-of-all, they will enter the .ground of a one-gone-thus. "Because the ground of a one-gone-thus is a threefold purity, it is called 'very pure.' What are the three? Purity of afflictive emotions, purity of suffering, and purity of signs. It is like the fact that from cleansing good gold through melting and refinement,
Fruit
515
afterwards it is not polluted by grime and stains and appears as just gold whose nature is pure, and the pure actuality of gold does not become non-existent. For example, dirtied water is ~leaned, and through having been cleaned, it nature of water itself becomes manifest, but i:he water itself does not become non-existent. Similarly, with respect to the body of attributes also, upon having abandoned .the aggregation of various afflictive emotions and sufferings and cleared away the entirety of predispositions, the pure buddha entity appears, but the actuality it~elf does not become nonexistent. "Moreover, for example, with respect to space, when obstructions due to smoke, clouds, dust, and mist become non-existent, the space-:constituent becomes pure, but space itself does n~t become non-existent. Similarly, the body of attributes, due to having extinguished all afflictive emotions, is called 'pure,' but the exalted body itself does not become non-existent." and: Similarly, the element of attributes, due to the non-generation of all c~nceptuality, is called "pure,"• but the ~alted body of reality of buddhas is not non-existent. and so forth. [I] have not written here at length about how to progress over the grounds and paths, and so forth, since these are well renowned. Also, it is. said in profou~d secret man- ,--(c-~-/n-d-ic._a_ti-ng-th_a_tt-o-p-ro-'!7-~-~s-~-n-th-t----. tra texts that m order to attam the body of grounds and paths it is necessary to stop attributes by extinguishing defllements it is the continuum ofbreath (464.41258a.2) definitely necessary to stop the breath. The Chapter on Pristine Wisdom [in the Kalachakra Tantra] says: 47~ [Indicating the stages of generating good qualities from stopping the vitalizing and downward-moving winds by means of the profound path:] When [through stopping-vitality• the upward _and downward movement of) the vitalizing and downward-moving [winds] is stopped, [the hartz syllable] that bears a rabbi~ becomes the form of the sun [that is, the fire of the fierce ladf] stirring [the drops].
srog rtso4 prd.IJiiyiima. ri bong 'dzin pa; that is, the moon •. which is seen as having the image of a rabbit on it. gtum mo; or inner fire.
516
Mountain
Doctrin~
When [through subsequent mindfulness one becomes absorbed with any seal,' the vajra having been activated by the lotus, again this [moon and ha'?% syllable] is melt~ by the tongue of fire [of the fierce lady] having the form of the sun [whereby the four joys are experienced, and finally stoppage at the tip of the vajra jewel is attained]. When [through meditative stabilization the m:ovement of] wind and [the descent outside of the white and the red drops, called] moon and sun, is stopped [devoid of defilement], consciousness and pristine wisdom become one. In the same way [that the stoppage of wind is separation from verbal defilements, the stoppage of the drops is separation from physical defilements], and similarly in that way [tl]e unitary taste of consciousness and .pristine wisdom is separation from mental defilements]; aside from these three aspects [that is, separation of the three--body, speech, and mind---:-from defilements, the final fruit] does not [yet] exist even in the slightest. [Identifying by way of eXamples the sixteenth portion of yogic achievement: For example,] that interval between periods when day and night are never in the sky when the forms of moon and sun are eaten [or held by rahub or are consumed by the factor of night] Is, [in terms of the exemplified, internally] when in the middle of the body yogis dwell in the rank of [moon] ambrosia at all times, [the sixteenth portion, the white phase of desire having been consumed and the black phase of separation from desire not having been entered] . .Just as, [for example, at the end of empty space< when the white and black] phases are consumed, the moon dwelling in space becomes of equal taste in the form of the sun, So [in terms of the exemplified] when [internally the two phases of movement of] the vitalizing and the downward-moving [winds] are consumed, those [sun and moon].d clearly [that is, definit,ely] cease in the body at the time of yogic feat, [the sixteenth portion at the end of the waning]. That is, conson:. In an eclipse. That is, the thin:ieth day of me lunar month when' the moon disappears in space. d Sun and moon, as identified in the next stanza, are·me vitalizing and the downwardmoving winds or the white and red drops.
b
Fruit
517
[Indicating that at that time the supreme yogic achievement is attained:] The movement of moon sun, [that is, the vitalizing and the downward-moving winds or the white and red drops,] and [the outward movement of] the great vitalizing winds also of the two paths [right and left] also cease, And [the consort's] lotus activates the vajra, [due to which] the rabbit-bearing [moon drops] at the crown protrusion melt, and enter the great form of the sun [the fierce lady' at the navel, Whereby the undifferentiable mixture of] actualities and nonactualities [that is, the right and left winds, or exhalation and inhalation, or the white and black factors] as one, abiding in the three forms of cyclic existence [that is, desire, form, and.formless realms] is indestructible [by conceptuality] and is realized well [in self-cognition]. At that time the yogi, for whom [all] dualities [of cyclic existence and ni~a, and so forth] do not in the least exist, goes to [or attains] the supreme rank [of the great seal].
wd
[Indicating the signs of having attained the supreme yogic achievement: The ten] wrathful ones, [five] buddhas [as well as] goddesses, rasavajra [that is, the six vajra goddesses], and [bodhisattvas such as] lqhitigarbha and so forth, [Endowed with] very joyful minds manifest to the yogi in [empty] space when [the feat of the great seal] is accomplished. [In terms of the definitive meaning] the feat [of the great seal] desired by that [yogi;whose thirty-six aggregates and constituents have become separated from defilement, is attained] at dawn or midnight on the day of the moon [that is, the full moon fifteenth when the fifteenth has finished a,nd the first of the waning has not been entered]. D~e to the conjunction of the supreme time [of the sixteenth] a rain of jewels or of flowers falls on the earth. [I~dicating
the characteristics or internal signs of the feat of the great seal:] The body [of the yogi] becomes clear [like a rainbow], devoid of material particles, like space, and fully complete with [the thirty-two] marks [and eighty beauties] and so forth. The three worlds of various [animate beings and inanimate things] are c~ear [like the sun reflected in water], separated from obstructions, appearing like dreams [and magical illusions].
gtum mo; inner heat.
518
Mountain
Doctrbi~
Speech is not limited [in a single way], and with [limitless] other multitudinous languages [of gods, nagas, and s~ forth] enters the hearts of other [infinite sentient beings teaching them doctrines in accordance with their thoughts]. Mind is filled with excellent bliss [beyond worldly example], is immovable [due to being beyond predispositions of cyclic existence], and is embraced by innate [bliss] at all times. and so forth, and the extraordinary bodhisattva commentaries also speak at length about how through stopping the breath, the four devils and twelve links of dependent-arising are stopped, whereupon the grounds are attained, and they speak about how moments of emission are stopped, whereupon moments o'f the bliss of non-emission are completed, whereby the grounds are attained. Also the Glorious Guhyasamiija Tantra says: I, knowing reality, will also explain The stoppage of all winds. and: Having then eliminated the two winds Of conceptuality, [the yogi] proceeds. Once the great wind of non-conceptuality Has been eliminated by the vajras of exalted body and speech, Non-conceptual bliss is bestowed, Attained by the principle of mantra. The Vajra Garland Tantra also says: Knowing the character of wind Through the yoga of vajra repetition, The winds of conceptuality are eliminated. Observation of the mind is attained. Also through the stage of blessing oneself into magnificence The eight yogic feats are achieved. Also, the glorious Saraha says: 476 Looking without closing the eyes, not thinking, And stopping the winds is what is said by the excellent guru. and so forth. Fearing it would take too many words, [I] have not written down here the many extensive statements again and again by the above and so forth about how in order to stop the continuum of what is to be abandoned it is necessary to stop the continuum of the breath;
Fruit
519
Although through stopping the breath (d) How through stopping the continin that way adventitious defilements are uum ofbreath the final profou~d transstopped, the ultimate matrix-of-one-gone- formation is attained (466.41259a.5) to-bliss is not stopped, because of having attained profound final transforp1ation. It is said that its entity is immutable, the adventitious defilements have disappeared, and only thusness appears. Maitreya's Ornament for the Great Vehicle Sutras says:m The non-appearance of the meaningless Arid the appearance of the meaningful• Is to be known as "transformation." Because one acts according to wish, it is liberation. and Vasubandhu's commentary on it: The non-appearance of meaningless signs and the appearance of the meaningful, thusness, is to be known as transformation. [Pristine wisdom, respectiyely,J does not perceive and does perceive those. It is to be known chat just that is also liberation. and Maitreya' s Differentiation ofPhenomena and Noumenon also
says:~7 •
With respect to understanding the nature [of transformation}, It is thusness without defilement, In the sense that adventitious defilements do not appear And thusness appears. · These say that this to which adventitious defilements do not appear and thusness appears is the entity of transformation. And the root text of Maitreya's Differentiation of the Middle and the Extremes and its commentary also say that although the entity is immutable, its becoming undefiled upoh having been together with defilements is called final transformation, like space becoming cloudless upon having been together with clouds:~7'> It is asserted as pure like the purity Of the water-constituent, gold, and space.
It is to be taken as having separated from adventitious defilements; its nature does not become otherwise. Therefore, the assertion by some of transformation in which the entity transforms as in "The five appropriated aggregates become the five conqueror lineages," and so forth, and the assertions by some of [an entity] newly produced that did not exist earlier are not suitable for an These twO lines are also cited on 221 and 529.
Mountain Doctrin~
520
uncompounded noumenon. This is because due to the fact that all final deities, mantras, tantras, mai}<;lalas, and seals are just uncompounded, whether form bodies of a buddha come to the world or do not, [the-entities] permanently abide as thoroughly established, never mutable anywhere by anything. Similarly, Maitreya's Ornament for the Great Vehicle Sutras also says:~"" That which is mistaken although there is permanent voidness of dualism is to be known; That which is the support [of mistake] is to be abandoned; Suchness that in all ways is' the essence i_v,expressible and without proliferations is the undefiled nature,_ that which is to be purified. It is asserted to be pure of afflictive emotions like space, gold, and water. This states that: the imputational nature, which is dualistic appearance although there is permanent voidness of dualism, is to be known, the other-powered nature, which- is the support of mistake, is to be abandoned and the thoroughly established nature, which is the pure nature without proliferations, is the basis to be purified of defileme-nts. Also, from this it is indicated-by way of three examples, space and so forth [that is, water and gold]-that when the fruit of separation from defilements is attained, transformation of the immutable entity is attained. . Objection: Since water and gold are compounded phenomena, they are not fit to be examples of an immutable enticy. Answer: Here, although those two change moment by moment, they are not used as examples from that viewpoint; rather, it is in consideration of their unchanging continuum during states of having and not having defilement. Hence, there is no fault because Maitreya's Ornament for the Great Vehicle Sutras says:~·~ ' Just as when water becomes clean of dirt, That clarity is not produced from this [cleansing] And it is only separated from defilement, So the mode of purification of the mind is similar. The mind is asserted as always clear light by nature. It is flawed by adventitious faults. It is said that aside from the noumenal mind Any other mind has a nature that is not clear light.
Fruit
521
and Vasubandhu's commentary on that also says: Just as water, aside from being naturally dean, is dirtied by adventitious pollutants, so the mind, aside from asserting that it is naturally dear light, is flawed by adventitious flaws. Except for the noumencil. mind, other_ minds-that is, those having the otherpowered character-are not . described as naturally dear light. Hence, it is to be known that mind is here only noumenal mind.
Objection: If in that way adventitious flaws make it flawed, it is contradictory for that mind of natural dear light to be uncompounded, hard like a vajra, uncuttable, indestructible, firm, stable, and so forth. Answer: There is no fault because although harm is not done to the entity of natural clear light, [that adventitious flaws make it flawed] is said in consideration that those [adventitious flaws] hinder its manifestation. Mai-' treya's Sublime Continuum of the Great Vehicle also says at length,~"2 "The clear light is not made," and~~~., "Due to adventitious defilements it does not become afflicted," and so forth. Similarly, in statements-through using (e) Indicating that when final profound as examples a rotten tree, the extingilish- transformation is attained, the defile~ ment of a butter-lamp, the cooling of [burn- ments, the objects to be purified, are ing] iron, the circle of the ·moon, and so extinguished but the matrix, the basis of forth-that although the adventitious de- purification, is not extinguished filements are extinguished, the matrix-of- ._(4--:-6._8._?._'12_6i:-Ob_._6J-.---:::-------' one-gone-to-bliss is not extinguished, there is also a dissimilarity [between the exemplified and the example] with regard to being beyond momentarineSs or not. Therefore, these are not used as examples from that viewpoint, but another attribute of similarity is used as the example~ Moreover, the Mahaparinirvar;.a Sutra says: Supramundane victor, for example, outside a big city in a grove of sa/a trees one tree, earlier grown, has reached a hundred years. At that time the caretaker of the grove irrigates and works it from time to time_. The bark of that tree having rotted, all the bark, leaves, and branches have fallen to the ground; o.tily the inner core remains. The one-gone-thus also is like that; no matter how many of all the rotten parts are consumed, only the real constituent' remams. Child of lineage, it is thus: for example, a man or a woman sets up-~ butter-lamp, filling the vessel with butter. There is illumination as long as there is butter. When the butter is consumed, the yangdagpa'i chos.
522
Mountain Doctrint
illumination also becomes non-existent. The illumination's becoming non-existent is like the extinguishment of afflictive e11:1otions. Although the illumination becomes extinguished and non-existent, the vessel of the butter-lamp does not become rion-existent. A onegone-thus is also like that; although affliCtive emotions are extinguished and non-existent, the body of attributes always exists. and: Common b~ings think that. a one-gone-thus is completely extinguished in cessation. Since a one-gone-thus is not finally extinguished,' a one-gone-thus is to be known as having the attribute of always remaining, having the attributes of immutability and immovability. Child of lineage, this called "thorough nirv~a" (parinirvil1Jil) is the element of attributes of the buddha supramundane victors. and the translation' by Hlay-da-wa says: Just as the fire of iron cools, a one-gone-thus also, upon having extinguished afflictive emotions accumulated over millions of innumerably many eons, becomes permanent, stable, and everlasting. Thus, a one-gone-thus who is thoroughly released is perm!J.nent, stable, and everlasting. and the BriefExp/ication oflnitiationsalso says:4114 Just as through the gradual dawning of the moon parts become complete And the diminishment of the shaded area becomes complete, But the moon is neither deficient nor completed,
·Ii:~
So, similarly, through the gradual dawning of pristine wisdom The grounds become complete And the diminishment of afflictive emotions and so forth becomes complete, But pristine wisdom is neither deficient nor completed. From this statement and so forth by way of many examples and also from those abovementioned teachings through the examples of essence and defilement, you should understand that when transformation is attained, the matrix-of-one~gone-to-bliss abides forever-:-without being extinguishedin place of .the extingUishment of all defilements and hence is the final profound transformation of the immutable entity.
Fruit
523
Also, from among those the example of (/)Indicating that from among examples space is superior due to being beyond mo- for extinguishmen't and nonmentariness, partless, ·omnipresent, all- extinguishment. space is supreme pervasive, and so forth. The Great Drum (470.4126lb.6) · Sutra, moreover, says: .__________________, Just as buildings or mountains dependent on space are destroyed but space does not disintegrate, so although the basic element of nirva~a pervades all transmigrating beings, it is similar to that [in that although transmigrating beings disintegrate, the basic element of nirva~a does not]. and you should recollect here· also all the. teachings by way of examples of space that were cited earlier, such as "Though a pot breaks ... "• and so forth. These scriptures clear away the assertion (g) Indicating that through having estabthat the final buddha is not established as •fished that the basis ofpurification is not anything, the assertion that the <:ontinuum extinguished, assertions that the continof pristine wisdom of a buddha is severed, uum ofpristine wisdom is severed and so and the assertion that due to extinguishing fortharealsorefoted(470.6/262a.J) ~------~~------------~ ~e objects to be purified the basis of purification is also extinguished. .Similarly, the assertion that these ad- (h)Indicatingthat these mistaken apventitious attributes of the three realms ap- pearances do not appear to a pristine pear to a pristine wisdom in one for whom wisdom in one for whom mistake has mistake has been extinguished is also not been extinguished (470.7/262a.3) reasonable because mistaken appearances do '--------'-----------' nat occur in one for whom mistake has been extinguished and because these appearances of the three realms are also said to be just mistaken appearances." Moreover, this is because the holy Aryadeva says that these three realms are just imptuational, arisen from ignorance, and mistaken: ~istaking
the existent to be non-existent and mistaking it to be impermanent, Mistaking the non-existent to be existent and mistaking it to be permanent. The mistaken are deceived by mistake, and through deception mis.take is established. Through the force of mistake sentient beings are mistaken with respect to the meaning of reality. Mistaken about causes, the effects -p~ mistakes in three bad transmigrations. See 84.
Mountain Doctrin~
524
and his Establishment ofthe Reasoning and Logic Refoting Mistake also says,~., "Mistaking the meaning of reality through the force ·of mistake, like conceivi~g all to be permanent," and so forth, and says [about hungry ghosts]: A needle's eye mouth, a horse's tail-hair throat, A stomach the size of a mountain, Legs and arms thin like spoon-sticks, With joints like a squeaky chariot. When, having seen an array of attractive Food and drink, they reach for it with a hand, They see a very frightful being in armor Brandishing a sharp weapon, Turning them to dust. Without the power to take it, they are beset by pangs of hunger. When some put food and dririk !n their mouths, Fire erupts and burns them. Some, not finding even foul-smelling blood and pus, Suck it from their own bodies. Some, not seeing or not hearing of food and drink, Rush about in the ten directions. and: Until the fruitions ofill deeds are exhausted, They will not die. When even to s~e a painting, hear a description, or recollect reading Is frightful, what can be said about experiencing it! All the sufferings of the realms of the world In this life gathered into one Do not equal· in the least even A hundred-thousandth portion Of a tiny suffering of a heli. All these arise from ignorant views, Due to which beings are confounded in the three bad transmigrations. and his Length ofa Forearm also says: 4116 Therefore, the wise analyze what is mere mistake As not being real in fact. Because when mistaken, those also aie not correct, They do not exist the way they appear. How could appearances of the unreal
Fruit
525
Be their own nature? An awareness of detail Knows all as only imputed. Like bdng afraid of a snake, those intelligent ones Abandon [seeing] desire and so forth as pleasurable. and so forth; Nagarjuna's Sixty Stanzas of Reasoning also says that these worlds are mistaken appearances imputed by ignorance:~"7 Because the perfect Buddha said The world is caused by ignorance, Why is it not correct that These worlds are conceptualized? When ignorance is ceased, Those that are produced cease. Hence, how could it not be dear That those are imputed by ignorance?
It is not reasonable for these to appear to a pristine wisdom in one for whom ignorance and imputation have been extinguished, just as falling hairs, a yellow conch, and so forth .do not appear to those. whose eyes are flawless. For Aryadeva's Middle Way Conquest over Mistake also says:~•• When the eye of intelligence is opened and the undefiled pristine wisdom of a one-gone-to-bliss dawns like. awakening upon separating from the sleep of the predispositions of ignorance, nothing at all is perceived because an entity of thin!Ss is not observed. an~·
when, upon the dawning of the sun of the correct pristine wisdom knowing emptiness, signlessness, and wishlessness, all predispositions of non-knowledge and· the afflictive emotions that make the connection [between lives] are cleared away, minds and mental factors as well as their objects.of activity are not perceived and not observed as actualities and entities because, when the unsurpassed pristine wisdom da~ns, the great rest is attained. Having in that way indicated through reasoning that all phenomena conventionally are like dreams, falling hairs, and visual illusions and ultimately those are non~things, dear light, non-appearing, and devoid of proliferations, he also indieates such through scriptures. The holy master says that just as when one has awakened from sleep, dream appearances vanish and just as when the eyes become free from visual defect, appearances of hairs and so forth vanish, so to pristine wisdom-cleared of the sleep of ignorance and devoid of the visual cloudiness of consciousness-the
526
Mountain Doctrine
phenomena or' the three realms, minds and mental factors as well as their objects and so forth do not appear, because for pristine wisdom those as well as their seeds have stopped, been extinguished, and have vanished:
Just as to the undefiled pure eyes Freed from a disease of visual distortion [Floating] hairs, bugs, double moons, Eyes of peacock feathers, and so forth do not appear, So to the undefiled eyes of the wise Freed from the visual distortion of the darkness Of afflictive obstructions and obstructions to omniscience There similarly is no appearance at all. Just as, for example, children, women, and ine.Stimable mansions Seen due to the power of having fallen asleep Axe not seen by that person upon awakening, So, similarly, cognitions of conventionalities Axe not perceived when the eye of intelligence is opened And one awakens· freed from the sleep of unknowingness. Just as, for example, perceptions of unreal elemental spirits In dark places at night Do not appear' when the day Dawns and eyes are opened, So, similarly, the wise do not perceive Minds and mental factors and their objects When the predispositions of ignorance are destroyed By the sun of knowledge of reality. We do not incur the fallacy of propounding (i) Indicating that a view ofnihilism is annihilation merely through this because also not incurred merely through this [non-appearance ofmistaken appearBhavya's Precious Lamp for the Middle says:
.
ances to pristine wisdom}
·
(474.31263b.7) We also do not become proponents of annihilation [merely] because there is nothing at all in the presence of non-conceptual pristine wisdom, called "wisdom of the ultimate," i:he noumenal mind of enlightenment, the great self-arisen pristine wisdom.
and because although these three realms of adventitious defilements are extinguished, it is not asserted that the alternative three realms, the matrix-ofone-gone-to-bliss, are extinguished.
Fruit
527
In that way although these appearances (j) Indicating that it is not contradictory of the three realms are extinguished ·for for mistaken appearances not to appear those who have attained the noumenon, it is to what has extinguished mistake but to not contradictory for them to appear, not appear to what has not extinguished having ·been extinguished, to those who mistake (474.41264a.2} '-----------------J have not attained it. A,lso, the statement in Vasubandhu's (k) Indicating that what appears to pris-
Principl~s ofExplanation:
Because of having awakened from the sleep of ignorance And because of having spread intelligence also to what is to be known,
tine wisdom does not appear to consciousness and what appears to consciousness does not appear to pristine wisdom (474.5 489 /264a.4) ·
and so forth establishes that these three realms, which are appearances of ignorance, do not appear to the pristine wisdom of one awakened from the sleep of ignorance because these three realms are appearances of consciousness and whatever is consciousness is ignorance. [Vasubandhu's] Extensive Commentary on the Perfection of Wisdom Sutra in One Hundred Th~usand Stanzas also says that just as when awakened from sleep, dream appearances, which dawn in sleep, fade away, so these three realms, which are like dreams, do not~appear to pristine wisdom for one awakened from the sleep o( ignorance: With respect to "like a dream," just as the phenomena seen in a dream do not appear thusly when awakened from sleep, so imputational phenomena such as· the appropriated five aggregates and so forth-appearances when fallen asleep from the sleep of ignorance-also do not appear thusly when ignorance has been abandoned and a superior's wisdom is attained. and also that same text again and again says that the three realms and the three times are all imputational: In "all phenomena," phenomena are of two aspects-imputational phenomena and thoroughly established phenomena. Concerning that, imputational phenomena are those included in the three realms and those included in the three times. [Vasubandhu's] Commentary on the Extensive and Middling Mother's and so forth also say that because in the mode of subsistence these imptuational three realms are utterly non-existent like the horns of a rabbit, they do not appear to a consciousness of the mode of subsistence, just as the horns of a rabbit do not appear to an unmista'ken consciousness:
Mountain Doctrint:
528
It is thoroughly known that the desire realm, the form realm, and the formless realm are arisen from imputation of the unreal. and: Forms do not appear. Why? Imputational forms are non-eXistent like the horns of a rabbit and hence do not appear. and: The very pure wisdom of a one~gone-thus does not perceive the phenomena of minds; or of desire, or of mental factors, or those accompanying desire and so forth because imputations in the context of what accompanies desire and so forth are very non-existent. and so forth. Moreover, Shantideva's Engaging in the Bodhisattva Deeds says that these three realms do not appear to a pristine wisdom of final peace:~90 When things and non-things Do not dwell in front of awareness, Then since there is no other aspect, It is thoroughly pacified in non-apprehension. r-----------~------------~
Maitreya's Differentiation ofPhenomena and (l) Ifsuch pristine wisdom perceived Noumenon also says that the noumenon these three realms which do not exist in does not appear to. a consciousness to which fact, it would very absurdly follow that it does not perceive the noumenon which Phenomena appear, an d th at p henomena d o abides in fact (4l6.J/2 65a.2) not appear to a consciousness to which the '---------------------:---------' noumenon appears:~9 ' [When] those appear, the noumenon does not appear, And due to those not appearing the noumenon appears. Consequently, there would be the' very great absurdity that if these phenomena of the three realms did appear to a self-arisen pristine wisdom, the noumenal ultimate would not appear, but that is not the case. Furthermore, if that pristine wisdom did perceive these things of the three realms, it would perceive mistake; whereas that such is not the case is said in Nagarjuna's middle way Stages ofMeditation, "Superiors do not perceive mistake." Also, that same text says that what appear to childish common beings and to supreme superiors are not one but different: Things as they [actually] abide fue objects of activity of superiors in that way. What do riot: appear to the childish
Fruit
529
Appear in that way to the wise. and Maitreya's Ornament for t~e Great Vehicle Sittras also says that these three realms of phenomena appearing to consciousness do not exist in fact and are not real and that the noumenal ultimate appearing to pristine wisdom exists in fact and is just real:492 Childish [common beings, due to] \:>eing obstructed from [seeing] reuity, l; Perceive in all ways the unreal. Bodhisattvas, having removed that [obstruction], Perceive in all ways the real. and: The non-appearance of the meaningless And the appearance of the meaningful .... • ~------------------~----~
Also, that same text [Maitreya's Ornament for the Great Vehicle Sittras] says that that consciousness sees the three realms of nonexistent phenomena without seeing the noumenon, which exists in fact, is like darkness and is atrocious obscuration: 493
(m) Ifthese three realms which have not passed beyond consciousness did appear to such pristine wisdom, .it would very absurdly follow that pristine wisdom would not have passed beyond consciousness (476. 71265b.l)
What is the aspect of such [vile] darkness Due to which the existent is not seen and the non-existent is seen(
How atrocious is this aspect of the world's awful obscuration Such that even though in [the worlds of] transmigrating beings nothing other than that [noumenon] exists, Even the entirety of transmigrators with a mind thoroughly obscured about it Abandon in all ways the existent [noumenon] and manifestly adhere to the non-existent!b Consequently, it is perforce established that appearances of these also have just ceased for a buddha for whom that [obscuration] has ceased. The Buddhiivatarrzsaka Sutrd9~ also speaks of the appearance of these three realms of mistaken appearance as unreal and the non-appearance of these three reaims of mistaken appearance as non-unreal:
b
For an earlier ciration see 221, and for the full stanza see 519. For an earlier ciration see 221.
Mountain Doctrin~
530
The eye coursing in conceptuality Is very mistaken. What is seen by mistake is unreal. A buddha does not have the unreal. Nagarjuna's Praise of the Element ofAttributes also says that the six conventional objects do not appear to a pristine wisdom directly knowing the lim:it of reality: Without the six objects appearing, Reality is known just as it is. Kamalashila's middle way Illumination ofSuchness also says that to a pristine ~isdom purified of obscuration, the perverse ·phenomena of the three realms, like darkness, .do not appeat: 496 When the illumination of pristine wisdom arises, That is abandoned like darkness. an:d: Due to not having abandoned it, one is wayward. Due to having abandoned it, one is endowed with yoga. and, "The maker of obscuration is like a magician," and so forth. ,Furthermore, from the good pro- · (n) Ifthese unreal three realms did apnouncement, "These three realms are only pear to such pristine wisdom, it would consciousness," it is also perforce established very absurdly follow that it would not be that these three realms do not appear to a a pristine wisdom perceiving the real ptistine wisdom beyond consciousness.• If (477.6/266a.J) ~------------------------~ these did appear to that [pristine wisdom beyond consciousness, pristine wisdom] would be bound and would also be a cause of thorough affliction. For· Buddhapiilita Commentary says:~97
s
Those seeing the unreal are bound. Those seeing the real are released. and Maitreya's Differentiation ofPhenomena and Noumenon also says:49" Concerning this, the character of phenomena Is unreal ideation in which there is Appearance of duality and concordance with verbalization; Because the non-existent appears, it is unreaL Since all those are non-factual
The Gangtok edition (477.7) appears to have an extra,, unnecessary section marker here.
531
Fruit
And mere conceptualization, it is ideation. and:~!"-i
Since the non-existent appears, Mistake is the cause of thorough affliction Because, like appearances of an illusory elephant and so forth, Th~ existent also does not appear.' If from between non-existence [in fact] and appearance [despite being non-existent] either was lacking, · Mistake and non-mistake And, similarly, thorough affliction And purity would riot be feasible. and:~ 00
Examples of the appearance of non-existent phenomena Are magical illusion, dreams, and so forth. Examples of transformation Are space, gold, water, and so forth. These and so forth indicate that since the conventional three realms are imputatiop.al, mistaken, and unreal, they do not appear to a pristine wisdom of one for whom those are extinguished. Moreover, it is said that these three (o) Ifsufferings and th~ir origins did realms do not pass beyond the three ~nd the app(ar to such pristin~ wisdom, it would eight sufferings, and the holy honorable v~ry absurdly follow that th~ s~~ds of superior Asanga says: cyclic existmc~ and dualistic appearanc~ would not have b~m stopp~d
What are true sufferings? They are (478.41266b. I) to be known also by way of the . births and the birth-place~ of sentient beings.
and h~ s~ys that the causes of those are the sources [of suffering, the second noble truth]. Hence, it is reasonable for appearances of those to be extinguished for a pristine wisdom of one who has utterly extinguished their seeds. Also, the holy superior Nagarjuna says that dualistic phenomena and dualistic appearances have stopped for the pristine wisdom of one for whom the seeds of cyclic existence have stopped: When the two aspects of selflessness are seen, In the case of a magical illusion of an elephant, a stick or pebble serves as the basis cif illusion, which is caused to appear as an dephant; thus,:a non-existent elephant appears, and the existent stick o~ pebble does not appear.
Mountain DfJctrine
532
The seeds of cyclic existence are stopped. and: Because dualism is imagined by the childish, Non-dualism is the abode of yogis. and so forth. Therefore, it is reasonable that this cyclic existence, which is not beyond dualistic phenomena and dualistic appearance, does not appear to that pristine wisdom. It appears that there are a great many other pure scriptures and reasonings concerning this fact, but fearing it would take too many words here, [I)have not written them down. Since some occur among earlier teachings [in this book], you should realize their thought without anything left out. Objection: In that case, a Buddha's pris- (p) With regard to these, clearing away tine wisdom would not ~ow the phenom- wrong conceptions in which the flawless ena of the three realms, but this contradicts is um as flawed {13} (479.2/266b.6) the statements even in the Extensive and 1 'Str.iting a wrong conception that this Medium-Length Mothers and so forth that [a contradicts scripture (479.21266b.6) Buddha's pristine wisdom] knows--'-just as they are-minds involved with withdrawal, diffusion, and desire and so forth. Answer: There· is no fault because, since 2 •Establishing well through scripturt there are innumerable cases of knowing itst/fthat there is no contradiction within not appearing, knowing does not (479.21267a.1) entail appearance [of the object], like know-~-------------' ing the past and the future, which are separated [from the present] by many eons, and knowing selflessness and so forth, even though those do not appear. Also, the thought of such statements in the Mother [scriptures] is said to be that knowing the diffusion, w:ithdrawal, and so forth of the mind means to know that the mind is not really established and hence to know that its diffusion, withdrawal, and so forth also are not really established and void. This is because [Vasubandhu's] Commentary pn those .Mdther [scriptures] says: The statement, "Subhiiti, the one-gone-thus thoroughly knows the withdrawal and diffusion of those sentient beings' minds correctly as they are, through the noumenon," [means that] through perceiving the noumenon of the mind the knowledge that withdrawal and diffusion of the mind are not reaiity, exactly as it is, and do not exist is called "knowledge of the withdrawal and diffusion of the mind." and:
Fruit
533
The knowledge--with respect to all minds-of the noumenon of extinction, the noumenon separated from desire, the noumerion of cessation, th~ noumenon of abandonment, and natural voidness is called "knowledge of those minds." and so forth. Therefore, upon explicit appearance of the basis devoid of all phenomena-the noumenal thoroughly established nature--ids implicitly known. that phenomena do not exist, whereby that is called "knowing all phenomena." Also, when such is seen, the real meaning of great significance• is seen. In consideration of these [statements] 3' How those {scriptures] also illuminate in that way of knowing but not appearing, the thought ofthe statement that nonit is said: seeing is seeing (480.1/267b.J) Why? Because the buddhas, knowing. Do not perceive phenomena. This means that phenomena are known, although they do riot appear. Similarly, [the Condensed Perfection ofWisdom Sutra] says:501 The one-gone-thus teaches that one who does not see forms, Does not see feelings, does not see discriminations, Does not see intentions, does not see consciousness, Mind, or mentality sees reality. Analyze how space is seen as in the expression By sentient beings in words, "Space is seen." The one-gone-thus teaches that seeirig reality is also like. that. The seeing cannot be expressed by another example. Whoever see thus see all phenomena. and Maitteya' s Ornament for the Great Vehicle Sutras also says:l02 That which is unobservable in all ways Is.asserted as the supreme of the observed.b and the Bodhisattva Section Sutra also says: What is the perception of all phenomena as they are? It is thus: no s_eeing. and the Superior Compendium of Doctrine Sutra says, "Not seeing all phenomena is the excellent seeing," and so forth. It is being said that the thought of the teachings that just not seeing is seeing is that-through just
b
dgongs pa chen po. These lines are cited e-arlier, 474.
534
Mountain Doctrin~
not seeing the phenomena that are the objectS of negation~the basis· of negation, the noumenon, is seen, and thr
chos, dharma. The list is perhaps drawn from the Teaching ofAk!hayamati Sutra; see Hopkins, Meditation on Emptin~ss. 599.
b
F1"Uit
535
Therefore, this statement that this pris- 6' Indicating the basis ojmiitaking that tine wisdom .knows negative phenomena, the noumenon does not appear to pristine whereas they do not appear, arid knows the wisdom arid so forth (48J:61268b.2) basis of negation, the noumenon, upon its appearance is so in fact. Consequently, this clears away the assertion by some that the noumenon does not appear to that pristine wisdom and also clears away the assertion that its realization of the noumenon is an im\'licit realization because: it is said again and again;:_that the noumenon explicitly appears to that pristine wisdom-through "The great illumination, the great clarity," and so forth, and through examples such as eight types of prognostic appearances• and the noumenon is the basis of negation [ofimputational natures and other-powered natures] and is an affirming negative, not a mere emptiness and a non-affirming negative. Consequently, those mist~kes are perverse views asserting that · the noumenon is equivalent to self-emptiness. Also, the mistake that there are no indusionary attributes in the mode of subsistence is likewise ,[a perverse .view asserting that the noumenon is equivalent to self-emptiness] because if all were self-empty, [then since] all self-emptinesses whatsoever are nqnaffirming negatives and those, moreover, are solely devoid of positive attributes [the noumenon would be devoid of positive attributes]. ~----------------~ ~h~refore, ti:e fin~ prist~ne wis~?m 7' How other wrong conceptions are also perce1vmg the ultimate lS a val1d cognmon cleared away through indicating what of explicit realization with respect to know- abides in fact (482.31268b.7) ing that the noumenon exists and is a valid cognition of implict realization with respect to knowing that phenomena do not exist. Hence it is seen that there are a great many statements by glorious lamas-a veritable ocean of doctrine--saying that the proposition by some that there are no implicit realizations among valid cognitions is only an emanation of darkness. The proposition that the second moment and subsequent· [moments] of a conqueror's pristine wisdom is subsequent cognition and not prime cognitiont> is also similar. That 'the noumenon exists in the mode of subsistence .and that phenomena do not exist in the mode of subsistence are set forth in many
According to Aku Rabji, these are eight bases used for prognostic appearances-mirror, thumb, lamp flame, moon, sun, water, knife, and eye. b tshad ma, pramiu}a; usually translated in this book as "valid cognition," but Di>J~6o-6a is emphasizing here the aspect ofnewness; aJ).moinents of omniscience are new:
Mountain Doctrin~
536
elevated pure scriptural systems such as Maitreya's Differentiation of Phenomena and Noumenon and so· forth. If you are skilled in the thought of similar, extensive statements of existing and not existing in the mode of subsistence such as: the ultimate exists, but the conventional does not exist nirvlilJ.a exists, but cyclic existence does not exist true cessation exists, but the other three truths do not exist the noumenal thoroughly est-ablished nature exists, but the other natures do not exist thusness exists, but other phenomena do not exist extenial and internal adventitious defilements do not exist, but the alternative supreme matrix-of-one-gone-to-bliss exists, you will know them within differentiating well existence and non-existence; Objection: If these three realms do not 8' Clearing away wrong conceptions appear to a conqueror's pristine wisdom, it mistaking that scripture harms [these contradicts: positions] although not harming them (482.71269~.2) Just~
the sun's emitting one ray Illuminates trat').smigrating. beings, A conqueror's pristine wisdom simultaneously Shines to all objects of knowledge. Answer: There is no fault:
because that was said considering [that is, meaning] that all objects of knowledge aie known simultaneously and because that passage says that a conqueror's pristine wisdom shines" to all objects of knowledge and doe5 not indicate that all objects of knowledge appear to a. conqueror's pristine wisdom , and because here "shine" is just used metaphorically in relation to the example of the sun. Moreover, it was· proven above that knowledge of the non-existence of phenomena within their non-appearance is the meaning of knowing phenomena. If that were not the case and these three 9' Therefore, the very absurd consequence realms appeared also to a conqueror's pris- if[phenomena] appear. to a buddha in tine wisdom the way they.appear to sentient the way they appear to sentient beings beings, then since .it is said that even just (483.41269b.6). one thing appears in many ·different ways to'------------------' snang; I usually translate this word as "appear" or ".illuminate.".
Fruit
537
many sentient beings who have differing karma, those would [absurdly) appear to a conqueror's pristine wisdom in accordance with all [the various modes of appearance. Asa.tiga's Summary ofthe Great' Vehicle says:)ID~ In accordance with their respective type As hell beings, hungry ghosts, animals, and gods, The thing is one [but their] minds are different. and:· Sentient beings do not see on the earth those produced by tiny particleS that rob diseaseWish-granting trees, tastes, supreme tastes, medicines, sovereign of mountains, and all else. They see ordinary grass, trees, water, dust, stones, and iron. Hungry ghosts see rivers as huge fires; humans who have gone to hells [experience] cutting and piercing' in all ways.
r-----~-----------------.
Therefore, these mistaken karmic appear- 10' Therefore, it is not esta~lished that ances of sentient beings are the private phe- these three realms, ofkarmi~ appearances nomena• just of sentient beings· they utterly are even mere appearances m the mode of . ' . subsistence (483.71270a.3) do not occur m the mode of subststence, ' - - - - - - - - - - - - - - - ' like the horns of a rabbit, the child of barren woman, a sky-flower, and so forth. Consequendy, they .are not established even as mere appearances to a consciousness of the mode of subsistence, and appearing in the fa~e of mis.take does not fulfill the role of appearing in the mode of subsistence. In consideration of these [points], it is again and again said in many formats that all· phenomena are not observed, non-appearing, unapprehendable, and so forth. Obje~ion: In that case, this contradicts 11 'Indicating that it is not contradictory Shantideva's explanation that these appear- thatalthou'gh [these three realms ofkarances of apprehended-object and appre- mic appearances} do not appear in thr hendif!.g-subject are not objects of negation. mode ofsubsistence, they appear in tl1e His Engaging in the Bodhisattva Deeds says:~"~ mode ofmistake (484.21270a.6) Here these which are seen, heard, And known are not what are negated. Here the conceptualization of truth That is the cause of suffering is just what is to be overcome.
Answer: There is no fault: because [Shantideva's] meaning i's that "Since it is not contradictory for sgoschos.
538
Mountain Doctrin~
those to be untrue in the rnode of subsistence but to appear in the face of mistake, do not deprecate the appearance of those conventionally"; he is not indicating that those appear to a consciousness of the mode of subsistence and because we also 'do not assert that as long as mistake has not been stopped, mistaken appearances stop. Consequently, knowledge by a conqueror's 12' Indicating that whatever appear to a pristine wisdom does not require that those knowing consciousness• ofmeditative phenomena appear because the superior equipoise are ultimates (484.51270b.2) holy Asatiga says: 506 Because no objects appear to a pristine wisdom Whose movement is non-conceptual·;· It should be understood that objects do not exist. Sirice those [objects] do not exist, cognitio~ does not exist. There would be the great absurdity either that pristine wisdom would not know the definitive meaning, or that objects would appear to that pristine wisdom. If [the latter] is accepted, then these things would be the noumenal thusness because they appear to a final rational consciousnessb of meditative equipoise. Objection: Although objects do not ap- 13'/ndicatingthatan occasion ofnonpear to the medi~ative equipoise of a con- equipoise does not occur in a buddha queror's pristine wisdom, they appear to [a (484.71270b.5) conqueror's] pristine wisdom subsequent [to'-----------'--------' meditative equipoise]. · Answer: [A conqueror's] pristine wisdom is solely only meditative equipoise: because it is said that [a conqueror's pristine wisdom] is always just meditative equipoise, "Though an elephant rises, it is set in equipoise," and so forth and the holy Aryadeva also says: · Buddhas are always set In equipoise on thusness. Entry into and leaving That inexpressible state does not exist. How could the state subsequent to meditative equipoise
b
rigpa'i shes pa; this term is used interchangeably with rig~ pa 'i shes pa.
rig~ pa'i shes pa.
Fruit
539
Be the way pristine wisdom is? If this did occur in them, How would they differ from those who have entered on grounds! Hence, there is never non-equipoise in a B1:1ddha's pristine wisdom. Objection: That contradicts such_ statements as, "[Buddha] rose from being thoroughly set within," and "[Buddha] rose from meditative stabilization." Answer: Those are solely mere displays. Though [buddhas] display rising from. meditative stabilization, they do not have uneq!-lipoised minds because [their mind] is a pristine wisdom in which the mind-basis-of-all as well .as the seeds are utterly extinguished, the continuum of all breaths has stopped, and the two obstructions a.S· wdl as their seeds have been utterly extinguished. Therefore, you need to be skilled in the thought also of other such scriptural passages and need to be skilled also in the thought cif other. [scriptural passages speaking of] states ~ubsequent [to meditative equipoise., in a buddha]. Now, to express a conqusion by way of c. Obeisance and summary [of the section praising and making obeisance to those very on the fruit] (485.5127Ja.4) ones: The body of attributes of conquerors--collection of true white virtues "real in all ways"; The complete enjoyment body from the [body of] attributescollection. of all languages; The emanation body-aggregate of the marks and beauties; supremely immutable bliss-possessor of the body of attributes;• Therefore, here with respect to the characteristics of the exalted bodies [described] by the One-Gone-to-Bliss, Nagarjuna, and also Tibetans: I make homage to the unexampled body of attributes of conquerors, The foundation of great fulfillment beneficial to oneself and others, not one and also not manifold, Having a nature difficult to realize, not nothing and not a thing, of one taste like space,
mchog tu mi 'gyur ba yi bde ba chos sku ma yin; 'the reference here is the meaning of chos sku ma is speculated based on that.
to
the innate body;
Mountain· Doctrine
540
Unpolluted, without states, quiescent, unequalled equality,. pervasive without dispersal, object known by oneself individually; l
I make homage to the buddhas' complete enjoyment body here re. siding in the great sovereignty of doctrine, Which is supramundane, inconceivable, having a natdre of hundreds of elegant constructions, Expanding various aspects of the abundance of fruits as the cause of joy for the intelligent in the retinue of the great, And intensively spreading the uninterrupted continuum of the vast sounds of excellent doctrine in all worlds. Homage to the greatly significant emanation bodies of subduers reaching to the ten.directions, Which for the sake of ripening sentient beings illuminates in certain places like fire, Teaches the wheel of doctrine of complete enlightenment for some and again thorough quiescence, And operates in many aspects through vario~s modes of methods taking away the frights of the three existences. Homage to conquerors' unequalled equal body of bliss, sole body, Nature of all things, released from the activities of the three worlds, abiding equally with space, Pure, peaceful, separate, nature of supreme quiescence, object to be realized by yogis, Difficult to realize, difficult to analyze, benefitting·self and other, pervasive, signless, devoid of conceptuality. Homage to you having mercy for sentient beings, Endowed with a perspective devoid of coming together and separation, Endowed with a perspective of inseparability, Endowed with a perspective of h:elp and happiness. Homage to you of released mind, Subduer definitely released from all obstructions, Overwhelming with magnificence all worlds, Whose knowledge pervades what is to. be kn?wn; Homage to you, destroyer of afflictive emotions, Who tames all afflictive emotions Entirely of all sentient beings, Having mercy for those afflicted.
Fruit
Homage to you, spontaneously established, Without hindrance an'Cl. without impediment, Always in meditative equipoise, And answering all questions. Homage to you, excellent teacher, Whose intelligence is always unimpeded With regard to the support and supported that are to be explained And with regard to speech and knowledge that are the means of explanation. Homage to you who, having gone, Knows the course, advising well With regard to the coming, going, and emergence ·of sentient beings through their languages. Homage to you who when all embodied See you, they auspiciously find an excellent being, And the mere perception of you Generates strong faith. Homage to you, destroyer of devils Who deceive sentient beings About method, refuge, purity, And the deliver:ance of the great vehicle. Homage to you who teaches for the sake of others Pristine wisdom, abandonment, And what prevents deliverance-Untrammeled by others, the forders. Homage to you, gatherer of retinue, Not forgetting those without protector, G.enerous of speech among the retinue, Having abandoned the two thorough afflictions. Homage to you endowed with real meaning, Omniscient you, who never has Non-omniscient behavior ·Toward all the animate and the stable. Homage to you, the unforgetting, Who due to not missing the time With regard to actions for all sentient beings Always possesses the aims of exalted deeds.
541
542
Mountain Doctrine
Homage to you, the helpful, ~ndowed with great compassion Seeing individually all worlds In the six times during day and night. Homage to you, the guru 'Who through behavior, realization, Pristine wisdom, and activities Is the guru of all hearers and solitary realizers. Homage to you, eliminator of the doubts ·of all sentient beings in all ways, 'Who has gained all aspects Of great enlightenment through the three exalted bodies. Homage to you without proliferations Toward all immovable attributes, Unapprehendable, flawless, Unsullied, and non-abiding. ·Accomplished the ultimate meaning, Definitely. emerged from all grounds, Supreme of all sentient beings, Rdeaser of all sentient beings, Endowed with unequalled inexhaustible qualitiesGods and humans do not at all See such when looking In the worlds and even in ma.l)-9-alas.
May [I] make effort at all times At making homage to all conquerors, Worshipping them with oceans of clouds of offerings, And one-pointed achievement according to their word.
This has 'been the section on the fruit-separation from defilements and generation of entities by the path.
CONCLUSION
C. Summarizinx "exhortation (488.51272b.6)
ln. that way, the ultimate body of attributes-basis and effect-are one in the element of attributes itself, and the means for overcoming adventitious defilements is the collection of pure pristine wisdom as ~ell as its accompaniers, like wind scattering the collections of clouds in the sky._ A statement of this by way of the example of cleansing a wish-granting jewel was set forth earlier.(202), and again a siitra cited in Asanga's Commentary on (Maitreya s) ·~sublime Continuum ofthe Great Vehicle" says at length:''" Sagaramati, for example, a precious priceless vai4iirya jewel-very polished, very pure, very immaculate--is thrown into a muddy sWamp, where it stays for a thousand years. Upon the passage of a thousand years, it is picked out from that mud, cleansed, and wiped clean. When it is cleansed well and wiped th~roughly ~lean, it has not lost the nature of an immaculate ·precious jewel. Sagaramati, similarly, bodhisattvas recognize that the nature of the minds of sentient beings is luminous, and yet ~s seen to be afflicted due to adventitious afflictive emotions. About this, those bodhisattvas think: These afflictive emotions do not permeate the luminous nature of the minds of sentient beings. These afflictive emotions are adventitious and generated by unreal ideation. In order to pacify the afflictive emotions of these sentient beings I can teach doctrine. In that way, an attitude of discouragement is not generated in them. They generate an intention many times to go in the presence of sentient beings. They also think: . These afflictive em·otions also· do not have any power or strength; these afflictive emotions are of little strength and power. They do not have any real source. These afflictive 545
Mauntain Doctrin~
546
emotions are incorrectly imputed; when analyzed by· correct mental application in accordance with how reality is, one will not get worked up. By all means I will· engage in individual analysis so as not to become related with them. If I ani not .related with _afflictive emotions, that is good; relation with them is not. and so forth. With respect to the many other examples of the matrix and defilements you should also understand through the example of space:' how the ultimate basis and effect are one entity in trl)e cessation how the means of overc~ming defilements is the pristine wisdom of true paths and that even though when all defilements are purified through it and transformation is attained, the entity of the noumenon does not change. '
The basis of conventional form· bodies is the expansive lineage: their initial means of production. The paths are: the perfections-st~rting with mind-generation [that is,_ the altruistic intention to become enlightened)-which are mainly included within the collection of merit the generation stage as well as· its accompaniers increasing the harvest of virtue from the field of the conquerors by restoring ruins and so forth achieving help and happiness, and so forth, in this and other [lives] for the protectorless and. the stricken, and so on achieving great waves of prayer-wishes increasing the harvest of virtue also from the field of sentient beings. Predominantly these are the collection of merit· included in the paths of learning. The fruits are those having the nature of the fulfillment of pristine wisdom, qualities, and activities of a buddha's form bodies, which· were indicated earlier an:d in other extensive statements in profound siitras and taneras. Statements in Asanga's Grounds ofBodhisattvas within including initial mind-generation, achievement of the attributes partially concordant with enlightenment and so forth, and even attributes of paths of learning in the category of the basis are cases of speaking of producers as the basis, as in rgyas pa 'i rig.r.
547
Conclusion
"the basis of a turnip,"• This is done in ·the.context of inclusion [of all factors] into the two [categories of] of cause and effect. When they are in:. eluded into the thre~ [categories of] basis, paths, and fruits, the causes themselves are divided into basis and path. Hence, there is not the slightest contradiction in dividing· them that way and including them in two;. they are equivalent. Those included within the great vehicle path of no more learning, such as the pi-istine wisdom and so forth of form bodies, are true paths but a:re not paths in the threefold division of basis, paths, and fruits because [in the threefold division of basis, paths, and fruits] paths are limited to paths of learning. With respect to what are taught that way, those to be known are all the basis, paths, and fruits. Those to be practiced upon knowing. them are the full complement of paths included within the two collections [of merit and wisdom]. The fruits are those aimed at as to be attained, the sources of refuge,. and those stated as objects of actions of faith and respect such as in making homage, worshipping, and so forth. Therefore, having understood such, you should mainly make great effort at achieving the two collections.
Ill. Dedication of the virtue of the exposition (491.11274.a.6)
This final definitive meaning thus of all the excellent profound scriptures of the conquerorRealized through the kindness of foremost venerable lamas from being illuminated By prqfound instructional counsel from the mouths of conquerorchildren such as the protectors of the three lineages and so forthIs t\le mountain doctrine of profound yogic practitioners in isolated mountain retreats, Containing the entirety of the rivers of definitive meaning Of all the elevated pure siitras, tantras, and treatises, and hence is an ocean ofdefinitive meaning, Teaching the unique finality of the spec!rum of basis, paths, and fruit And also the spectrum ofview, meditation, and behavior, and hence is concordant in name and meaning. That is, the causes of a turnip.
548
Mountain Doctrine
Since it comments on profound thought, it is a commentary on the conqueror's thought, And since it comments on all vajra words, it unravels the knots of vajra words, And since it clearly teaches the profound noumenon, it is a lamp to the matrix-of-one-gone-to-bliss, And since it contains all profound scriptures, rea$onings, and quintessential instructions, it is also a supreme wish-granting jewel. Hence, though it indeed is difficult for this to accord with those people who take the mere speech of the elders of their own lineage as the judge And to accord with those who have come under the influence of divisiveness to adhere to what they initially heard And to accord with those who take something as true because most people accept it devoid of the four reliances, It accords with the thought of the conqueror as well as his children and accords with the fact. May all transmigrating beings:_such as those who with good intention urged [me] repeatedly [to write this], Concordantfriends, those who offered good resources, and so· forth·see and realize the meaning of the stainless profound sutras, tanteas, and quintessential instructions, And quickly create great waves of benefit for others through proclaiming it. May they always dwell with ~d never fall from what pleases buddhas on all occ~ionsFaith, effort, wisdqm, compassion, power of heart, honesty, shame, embarrassment," High livelihood, generosity, ethics, meditative stabilization, And the good. behavior of the four, six, eight, ten, and sixteen pledges. Upon repeated urgings by the speech of great learned Jo-nang-bas, masters and students, crown jewels among excellent beings and great ones; urgings by the speech oflama translators proficient in Sanskrit and endowed with many qualities of scripture and manifest realization; and urgings by the Shame aii.d embarrassment are, respectively, concern for one's own and others' perception of oneself.
Conclusion
549
speech of many virtuous spicitual frien
b
d
dgt ba 'i bshts gnym. phyogs las mam par rgya/ ba, 1306-1385; the fifth abbot of Jo-nang. bsam stings cog pupa. yt shts rgya/ mtshan.
ABRIDGED MOUNTAIN DOCTRINE To bring Dol-bo-ba Shay-rap-gyel-tsen's points into focus; in this abridged rendition. of his text his numerous quotations of Indian siitras, tantras, and treatises have· been removed (except for a few), leaving just his own statements and thus making his multi-layered argument more obvious. The full outline of his text, found in his Collected Works (volume e) separate from and just before the Mountain Doctrine, is supplied; after each boxed heading all of the sub-sections are included in italic, thereby providing an outline of the steps in his presentation. At the end of the boxed headings the numbers in braces indicate the number of subdivisions, and the numbers in parentheses are page references to the corresponding material in the full translation so that the quotations deleted in this condensed rendition can be easily located. To read Dol-bo-ba's statements without the headings, skip the boxed headings and italicized lists of sub-headings. .
ABRIDGED OVERVIEW
Here the explanation o,{uncommon quintessential instructions that include the essence o.fall the pro,{ound scriptures on the .final ~finitive meanin~ has three parts: entry to the explanation, actual explanation that has been entered. and dedication o.fthe virtue o,{the exposition. !. Entry to the explanation (49)
ortt gurubuddhabodhisatvabhyo namo nama~ ( Ortt obeisance and homage to the gurus, buddhas, and bodhisattvas.) Homage to glorious vajrasattva. Homage to the matrix-of-one-gone-to-bliss, basis of purifying defilements. Homage to vajra yoga, path purifying defilements. Homage to .the body of attributes, separative' effect, th~'basis dqvoid of defilements. Obeisance initially to the foremost holy supreme gurus, Who, having thoroughly cleared away immeasurable thick da.!(kness of heart, Spread widely the illumination of realization of reality With even subtle portions of the light of their speech. Having bowed to that which, though isolated from all phenomena, is the body of uncontaminated, innumerable attributes, Though. devoid of a self of phenomena and of persons, is thusness, ,self, and pure self, · Though beyond all extremes of existence and non-existence, permanence and annihilation~ resides as just permanent, stable, and everlasting, Though without the naturf;! of all things, is the natural dear light, "Separative» means that the factor need only be separated from defilement; the factor does not need to be produced.
555
Abridged Mountain Doctrine
5S6
That which is to be known like a great treasure under one's· own home, That which is to be practiced like making effort at methods get it, And that which is to be attained like accomplishing all aims upon getting it I .will reveal in accordance with pure scriptures like one with the divine eye revealing it.
to
And having made homage to form bodies, endowed with resultant qualitieS of fruition, Born from ·collections of merit arisen from a conqueror's good seed, .I will Write in accordance with scriptures also ~bout how sages' bodies of communication Are grown like growing a great tree with overflowing supreme
fruits. II. Actual explanation that has been
entered {3}(50)
This section has three parts: brief indication of the basis, path, and .fruit; individual extensive explanations of ·the basis, path, and fruit; and exhortation wzthin bringing those together. A. Briefindication ofthe basis, path, andfruit {3} (50)
This section has three parts: condensed indication of the definitive basis, path, ana .fruit; brief indication of how those are established by scripture; and brief indication ofthe basiS, path, andftuit with respect to both [buddha] bodies.. Here those who wish tci bring about the 1. Condensed indication ofthe definitive welfare of all sentient beings with the form basis, path, and fruit (50) bodies [of a buddha]-upon attaining the supreme liberation, the body of attributes of natural clear light, self-arisen pristine wisdom, the finality of purity, self, bliss, and permanence--should initially understand that just as a great treasure of jewels exists under the grou~d of a poor person's home but, being obscured by earth and rock to a depth of seven humans, is neither seen, realized, or attained, and as a consequence the person remains just in suffering, so the great treasure of the qualities of the clear light body of attributes [of a buddha] exists at all times in all beings-oneself and oth.ers-but, being obscured by adventitious defilements;' is neither seen, realized, or attained and as a consequence all beings remain just in suffering. It is to be comprehended well that [the great treasure of the qualities of
Abridged Overvi~
557
the clear light body of attributes] is just attained and just perceived from stainless scriptures and reasonings that are endowed with the special quint~sential instructions of a holy lama. This is similar to the knowledgefrom being shown a treasure well by one with the divine eye-that·a great treasure is just to be gained and the earth and rockS covering it are just to be removed. It is also similar to the knowledge that if the earth and roch are not cleared away, the treasure will not be gained and that through merely removing these, it will be gained. Upon comprehending such, that which is to be practiced is to make effort at achieving the collections of pure pristine wisdom, together with its accompanying factors, for the sake of'clearing away all adventitious defilements. This is similar to removing t}:l.e earth and rocks to a depth of seven humans. Through having practiced such, that which is attained is the effect of having separated [from those defilements]-the uncontaminated body of attributes-and the great treasure of qualities.from which there is no separation. This is similar to attaining well just that treasure of jewels. Question: From what are those known .-2-.B-r:-ie-if-in_d....:.ic:_a_ti_on-of_h_o_w-th-o-~e-p-o-in-ts---, to be so? are established by scripture (51) Answer: Those are known from elo___;;·--=--------' quent statements by buddha and bodhisattvas. For extensive treatments,, you definitely should look at those precious siitras and profound commentaries on them. The basic ele~ent that is the. nqn- 3. Briefindication ofthe basis, path, and conceptual, clear hght noumenon 1s the fruit ofboth [buddha} bodies (55) natural lineage. The developmental lineage . dependent on it is special virtues aroused from planting and nurturing seeds of liberation; they produce the form bodies of a· one-gone-thus. In this way, it is said. that two types of lineage having the natures of the two truths-the one existing as the basic disposition and the other not-serve as the basis. In this [double] context, the paths of the collection of pristine wisdom and the collection of merit are practiced, [from which] the two types of effect bodies, body of attributes and form bodies, are attained. For the time being, this has been a brief indication [of the basis, path, and fruit]. t . __ _ _"'".
PART ONE ABRIDGED: THE BASIS
B. Individual extensive explanations f!f the basis, path; andfruit {3} (61)
This section has three parts: explaining how the ultimate buddha primordially dwells in the basal [that is, ordinary] state; explaining how to participate in the supreme profound path enabling attainment of the ultimate buddha; and explaining how separative effects and produced effects are attained through that path. 1. Explaining how the ultimate buddha primordial~] dwells
in the basal for ordi-
nary] state {7} (61)
This seCtion has seven parts: indicating ihat the profound noumenon is the wisdom basis-ofall; establishing through pure · scripture that the profound noumenon is the wisdom basis-ofall; advice to abandon bad views imputed by those unskilled in scripture; advice to abandon the faults of non-faith in the profound noumenon as the wisdom basis-ofall; advice to accrue the benefits of faith in the profound noumenon as the wisdom basis-ofall; abandoning various wrong conceptions deviating ftom that; and a praise and obeisance within abridging the meaning ofthose. a. Indicating that the profound noumenon is the pristine wisdom basisofall (61)
Now I will give an extensive explanation of those points. Just that final buddha, the matrix-of-one-gone-thus, the ultimate clear light, element of attributes, sdf-arisen pristine wisdom,. great bliss, and partless pervader: of all is said to be the basis and source of all phenomena ail.d also is said in reality to be the basis that is empty of al) phenomena, the void basis, and the basis pure of all defilements. It also is said to ·be endowed with the qualities of the body of .attributes beyond the count of the sands of the Ganges River, within an indivisible nature.
561
562
Abridged Mountain Doctrine b. Establishing well through pure scripture that the profound noumenon is the wisdom basis-ofall {14} (61}
This section has fourteen parts: how all the deities of indivisible basic element and basic mind abide pervading all the inanimate and the animate; how what abides thus 'is all three jewels of the ultimate noumenon; how a multitude of examples and their meaningr teach that just that is the matrix-ofone-gone-tobliss; ·how just that is ·taught to be equivalent to the naturally abiding lineage; how just that is taught to be equivalent to the expanded and condensed lineages mentioned in the tantra sets; how just that abides as the continuum ofthe profound noumenon and as the vajra lineage; how just that abides like space as the continuum ofthe indivisible entity ofbasis and.fruit; how just that abides as the three phases of the ultimate body ofattributes; how just that also abides as the three phases ofthusness and so forth; how just that also abides as many mantra lineages ofgreat afflictive emotions and so forth; how just that also abides as the nirvii.1}1Z, the body ofattributes, and so forth, ofindivisible basis and .fruit; how just that also abides as the thoroughly established noumenon ofindivisible basis and .fruit; how just that also abides as the complete composite of the ultimate body ofattributes and its qualities; and showing that those meaningr are asserted also by the superior Nagii.ryuna and his sons. (I} How all the deities ofindivisible
basic element and basic mind abide pervading all the inanimate and the animate {2} (61}
This section has two parts: how the causal character is set forth in the perfection {vehicle] and how the resultant character is set forth in the profound secret mantra [vehicle}. Here just the noumenal basic element. (a} How the causal character is set forth itself in which the ultimate grounds are in the peifection [vehicle] (61} complete is taught as the basis-of-all, the matrix-of-one-gone,-to-bliss, and also the ultimate virtue. The ulcimat~ grounds are taught extensively in the Ornament ofthe Vajra-Matrix Tantra, the Establishmentofthe Supreme Immutable Pristine Wisdom, and the Great Commentary by Naropa. They are stated in abridged form in. the Expression of Manjushri's Ultimate Names, and so forth. They are only to be comprc;hended from uncommon quintessential· instructions concerning the ultimate. That [the basic element] is the ultimate virtue is .stated in the Descent into Lanka, a sutra of the great middle, and so forth. Also, the honorable superior Asanga, a proponent of the great middle, says, "What is the
Abridg~d Basis
563
ultimate virtue? Thusness." Also, the MahiiparinirviiryJ Sutra says at length that the matrix-of-one-gone-to-bliss, the buddha-nature, is virtuous. Just this fact is stated again and again in many siitras of the great middle. These say thilt the matrix-of-one-gone-thus-whi~h has many equivalents, such as element of attributes-is the basis and source of all phenomena. Therefore, during the period of impurity due to the presence of defilements, it resides as the basis for the subsistence of the defilements; during the period of [partial] impurity and purity it resides as the basis for purification. of the defilements; and during the period of extrer.ne purity it resides as the basis of the state of having purified the defilements. Hence, like space, it resides forever, pervading all. Similarly, the Glorious Hevajra Tant'ra (b) How th~ r~sultant character is set also says that the natural dear light mind forth in profound secret mantra (65) that resides in all sentient beings is buddha · and that through merely separa~ing from all adventitious defilements it is attained. Also, it says that, like space, just this matrix-of-one-gone-to-bliss, self-arisen pristine wisdom residing in the bodies of all sentient beings, pervades all things but is not produced from any thing. The Vajra Garland Tantra, explanatory tantra for the Glorious Guhyasamiija, also says that all the deities of self-arisen pris_tine wisdom-the ultimate conqueror father and mother, fierce deities and so forth-reside in the body. H~re it must be real~z_ed that even th~se .--(.-:2)-H-ow_w_h:_at_a_b_id_e.-~-in_th_is_w-ay_is_a-'-0-, appearmg as the spmtual commumty three jewels ofthe ultimate noumenon jewel-the conqueror children, and so (68) · forth-are actual buddhas and that all ulti- ' - - - - - - - - - - - - - - - - ' mate three jewels are just one entity. Just the ultimate. matrix-of-one-goneto-bliss is the three refuges, the three principles, the three bodies, the three liberatio.ns, the three faces, the three deities, the three noumenal realms, the three mal).9alas, and so forth. Therefore, the final three jewels are the same because the ultimate three jewels are the element of attributes itself. If in this way you know the discrimination of the two truths even with respect to the three jewels, you will become unobscu.r:ed with regard to· the subduer's word. (3) How a multitud~ ofexamples and From the viewpoint of the thusness that meanings teach that jusi that is the mais together with defilement, all sentient be- trix-ofone~gone-to-bliss (72) ings have the matrix-of-one-gone-thus. Asanga' s Commentary on (Maitreya s) (4) How just that is taught to be equiva"Sublime Continuum"· of the great middle lent to the naturally abiding lineage (74) also says that this which Is the matrix-ofone-gone-thus is the naturally thoroughly pure lineage.
Abridgtd Mountain Doctrint
564
Moreover, it is said that that lineage is (J) How just that is taught to bt tqui~a the continuum of the natural noumenon, lent to tht txpanded and condensed lintthe essence of the three lineages, five line- agts mmtiontd in tht tantra sets (74) ages, and so forth, the continuum of which never is broken. Just the naturally pure lineage is many cl.ivisions of lineage. It is to be .understood that all divisions of lineages mentioned in the prof~und tantra sets are divisions bf the natural lineage but not of the developmental lineage. Objection: Does this not contradict the explanation in Maitreya's Ornament for the Clear Realizations that different divisions are unsuitable in the natural lineage? Answer: It does not, because this is said in consideration that different entities [of lineages] do not exist, whereas in the profound tantra sets divisions of lineages are described by way of aspect, even though the entity is indivisible. Hence there is riot even the slightest contradiction. A passage from the· Pile ofjewels Sutra cited in the master Bhavaviveka's Lamp for (Niigiirjuna's) 'Wisdom" also is in consideration of the basal noumenon that is without actions and their effects-the uncompounded basic element. Thus it is said that, although the meaning of the- natural lineage set forth in the profound siitras and tantras is one as thusness-naturally dear light, the matrix-of-one-gone-thus, the pristine wisdom of the element of attributes-there are differences of not being obscured -and being obscured about the. great many attributes that are .its aspects, qualities, and so forth. This is a monarch of quintessential instructions viewing from on hig}i, having vaulted into the sky of the profound import of the tantra sets. . . Similar!~, just that natural li~~age ~s (6) How just that also. abides as the conalso the contmuum of the final und1fferent1- tinuum· ofthe profouTul noumenon and able emptiness and compassion, and just as the vajra lineage (78) that always dwells as the basis of all phe· nomena, [both conventional and ultimate,] and is the causal continuum, called the vajra lineage. The iineages are the wisdom and method lineages; the three lineages are the lineages of eitalted body, speech, and mind;. the four lineages are the lineages of the four bodies, the four vajras, and so forth. Just that basal continuum, on:ausal continuum, is the essence of the four lineages of ultimate deities-the four herukas, and so forth. Some think: Since this first chapter [of the Hevajra Tantra] is known as the fruit continuum, it is not the basal, or causal, continuum. Response: It is commonly established that the omniscient one calls this
two
Abridged Basis
565
the "Chapter ofVajra Lineage" and that it is not seen that he c:alls it "Chapter of the Fruit." It also is not unsuitable to initially speak of the basal, or causal, continuum. k Maitreya' s Ornament for the Great Vehicle Sittr.as says, in the systems ofthe pure great textual systems it is not unsuitable to· begin with the basis, or lineage, and procee~ t6 the paths and the fruits. Accordingly, if, in consideration that the basal and resultant entity is the same in thusness, it is even said that the basal, or causal, continuum is the fruit continuum, there is no fault. This is because there is no division betWeen the thusness of buddhas and of sentient beings. Similarly, just this which is the entity of (7) How just that abides like space as the the basis, .or lineage, thusness, the body of continuum ofthe indivisible entity of attributes, is said, like space, to pervade all basis andfruit (83) phenomena. Just this vajra lineage, or natu- '"'.- - - - - - - - ' - - - - - - - - - ' rally thoroughly pure lineage, is the buddha, the great seal, and the wondrous great bliss, and also it pervades all and serves as the basis of all, like space. The buddha-nature, the body of attributes of a one-gqne-thus, and element of attributes abide pervading all, like space. Furthermdre, Maitreya' s Sublime Con- r=-(8-~-H.-o~w~;-.us-t_th_a_t~a-bz-.d-es_as_th-re_e_p-has-es---, tinuum of the Great Vehicle speaks of it as ofthe ultimate body ofattributes (86) three phases of the body of attributes. This which is the body of attributes, (9) How just that also abides as the three matrix-of-one-gone-to-bliss, element of at- phases ofthusness and so forth (87) tributes, omnipresent in all three states, is the very perfection of wisdom,· the undifferentiable entity of basis and fruit, the buddha lineage, and it exists at all times as the basis of all phenomena. Since just it also. is the ultimate deities-the four herukas, and so forthmantras, tantras, mandalas, and so forth, it- is to be believed that the thought. of these prof~~nd scriptures is not contradictory ~nd just has the same meaning. [This exposition] is in dependence on the supreme quintessenti~l instructions of glorious tenth grounders. Similarly, thi?king of the. naturally ,---(1-0)-H.-.-ow_;us_·-t-th_a_t-a/s_o_a-bid-.-es_as_m_a_n_!Y--, thoroughly pure lmeage, the baste element mantra lineages ofgreat afflictive emoof a one-gone-thus, the Glorious Gu- tions and so forth (90) hyasamaja says that ultimate hatred, pride, and so forth are the five conqueror lineages. It says that. just the element of attributes-the basis of emptiness-is the great seal that has the form of manifold ultimate lady sky-travelers and that just it is the vajra lineage, lotus lineage, and so forth. These also are the natural lineage. Also, the Higher than High Exposition Tantra speaks at length [about
566
Abridged Mountain Doctrine
the several lineages] within the context of the naturally thoroughly pure buddha lineage. Thus: '
ultimate forms, feelings, and so forth are the whed lineage, jewel lineage, and so forth ultimate bewilderment and so forth are the lineages of the five pristine wisdoms-the mirror-like, and so forth ultimate bliss, white and so forth, are the lineages of buddha vairochana, and so forth. The statement that ultimate bliss is the color white, and so forth, is not in reference to conventional colors but to the color of thusness as in the statement, "great color and great body size," and thus it is a color not having the flaw of conflicting with other colors. Since the vajrasattva that is the undifferentiable entity of basis and fruit is endowed with all aspects, it is endowed with all colors. Therefore, since it just abides as the ultimate undifferentiable entity of basis and fruit, this very Vajra Lineage Chapter [in the Hevajra Tantra] is also the fruit. The Mahaparinirva~a Sutra also has (11) How just that also abides~ statements that basis and fruit ate undiffer- nirvii'}a, body ofattributes, and so forth, entiable, since it says that just this element ofundiffirentiable b~is andfruit (93) of attributes that is the basis of all also is the great fruit, final pristine wisdom, great teacher, and so forth. Similarly, the Excellent Golden Light Sutra. also says that just this body of attributes is the cause, foundation, fruit, basis, great vehicle,. entity of one-gone-thus, matrix-of-one-gone-thus, and so forth. . This which is the noumenon:_the (12) How jU!t that also abides~ the thoroughly established· nature--is the ma- ·thoroughly established noumenon of trix and mind of ones-gone-thus. This also indivisible b~is andfruit (94) is in consideration of the thoroughly estab~ ' - - - - - - - - - - - - - - - - - ' lished nature that is the undifferentiable entity of basis and fruit, since just it also is the five self-arisen pristine wisdoms. Just this element of attributes that is the r-(1-3-~-H-o_w_j_us....,t_th_a_t-als_o_a_b_id_e-~-~-t-h-e--, basis of all phenomena in that way is· also complete composite ofthe ultimate body said to be the body of attributes. ofattributes and its qualities (95) Objection: Is that not in· consideration of a mere seed of buddhahood or in consideration of an emptiness that is the mere and utter non-establishment of all phenomena? Answer: It is not, because it is siu.d to be endowed with the limitless qualities of the pristine wisdom of measureless buddhas. In his commentary on Maitreya's Sublime Continuum of the- Great Vehicle whiCh says, "[Ultimate buddha-qualities such as the ten powers and so forth exist] indivisibly
Abridg~d Basis
567
[in] the noumenon [even at the time of a common being who is solely together with thorough afflictions, but they are not manifest]," Asanga says that the body of attributes,'the matrix-of-one-gone-thus itself,is of an indivisible nature with the buddha-qualities-passed beyond the count of grains of sand on the banks of the Ganges-that are indivisible from the noumenon, and the Shrimaladevi Sutra also says that the body of attributes, the matrix-of-one-gone-thus itself, is. of undifferentiable nature with buddhaqualities-indivisible from the noumenon-more numerous than the sands of the Ganges River, and the Mahiiparinirvit7Ja Sutra also says that this very matrix-of-one-gone-thus, buddha-nature or natural buddha, is an entity of the immeasurable qualities of the body of attributes-immeasurable powers, fearlessnesses, meditative stabiliZations, and so forth. That in which something does not exist is empty of it, and what remains in it always exists. Since it is vital [to know]: the features of naturally established abandonment and realization the features of non-affirming negatives. and affirming negatives the features of mere non-existence and the basis of a non-existent the features of exclusionary elimination and inclusionary elimination the features of the mere separation from elaborations ip emptiness and voidness and so forth, these important points-very profound, difficult to ·realize, and subtle-must be realized in- dependence on quintessential instructions for relying on the meaning. Moreover, the foremost holy presence Ajita [that is, Maitreya, in the Sublime Continuum of the Great Vehicle] says that this very matrix-of-onegone-thus, clear light nature, and uncreated noumenon is endo~ed undifferentiably with the inseparable qualities of buddhahood passed beyond the count of the grains of sand on the banks of the Ganges, and similarly the Angulimala Sutra, rare as an udaqtvara flower, also extensively says that faulty: factors such as production and cessation do not exist inherently and that the buddha-element or elemental buddha-endowed with multitudes of qualities established inherently, the endless signs and 'beauties of the noumenon-ex:ists in all sentient beings. Here; if you know the distinction of the two truths also with regard to the marks and beauties [of a buddha body], you will not be bewildered with respect to buddha's word. Moreover, the marks and beauties that are said to be naturally complete in the matrix-of-one-gone-thus itself, the element of attributes, are qualities of the ultimate body of attributes, not of conventional form bodies. Since, it is said that "The thirty-two marks are complete," and so forth, the final marks and beauties set forth in the profound
568
Abridg~d Mountain Doctrin~
tantra sets are to ·be understood-exactly as they are-from the quintessential instructions of an excellent lama and hence are not objects oflogic. The superior Asanga of the great middle also teaches that even through me~ely setting forth the purificatory antidotes, the basis of purification-the matrix-of-one-gone-to-bliss endowed with multitudes of qualities-is set forth. Hence his thought is that although the matrix-of-one-gone-to-bliss is not explicitly taught; all scriptures teaching purificatory antidotes implicitly teach the basis of purification, the matrix-of-one-gone-to-bliss. Therefore, just as. conventional truths have conventional qualities, so the ultimate truth also has ultimate qualities. One should become skilled in the meaning of great import in the statements that since those are undifferentiable from ultimate truths, ultimate truths are endowed with inseparable qualities more numerous than the sands on the banks of the Ganges. f?bjection: Although. others· assert. ~e (14) Showing those meaning,s are asmatnx-of-one-gone-to-bhss as of defimt1ve serted also by the superior Nagarjuna meaning, it is not so asserted in the middle andhis sons (102) way schooL '-----------------' Answer: The honorable superior Nagarjuna, [the foremost proponent of the middle way school,] asserts it. By way of many exa~ples Nagarjuna speaks at length of the matrix-of-one-gone-to-bliss that is equivalent to the element of attributes, body of attributes, mind of natural clear light, selfarisen pristine wisdom, and so forth. Also, this master says that just this is the source of all buddh¥: Other terms are cited as synonyms for this in the master Bhavya's Lamp for (Niigiirjuna's) "Wtsdom" of the middle way, using [the term] consciousness in consideration of the consciousness of the noumenon and pure consciousness because it is used as a synonypt for the clear light body of attributes. Also, Aryadeva asserts it; in his Lamp Compendium for Practice he says that the ultimate truth is bodiless, unexampled, devoid of all endeavor, known by oneself individually, and hence it is not to be understood without teaching from the mouth of a guru. Objection: Is it not that the matrix-of-one-gone-thus is refuted by the master Chandrakirti in the Supplement to (Niigiirjuna's) "Treatise on the
Middle"? Answer: He clearly teaches it in his Clear Lamp Commentary on the Guhyasamiija. Even in the Supplement to (Niigiirjuna's) "Treatise on the Middle" [and iQ. his own commentary] Chandrakirti says, "Other-factuality is the supreme suchness. Its supremacy is just its permanent existence/' Since such also appears, it is suitable to analyze whether he speaks in self-contradiction. I wonder if earlier during his period of philosophical studies he generated
Abridg~d Basis
569
qualms [about the matrix-of-one-gone-thus], but later through entering into profound secret mantra his mental development emerged, and his tenets changed; c. Advice to abandon bad views imputed by those unskilled in scripture {11} (JOB)
This section has eleven parts: abandoning the sinfol view of mistaking [the teaching of the matrix-ofone-gone-thus] aS requiring interpretation from the fact that a purpose [for teaching it] is indicated; stating a source showing that if the matrix-ofone-gone-to-bliss did not exist, there would be very absurd conseqitences; stating a source showing that ifpure self and so forth did not exist, there would be·very absurd consequences; showing the rell$ons why although the existence and non-existence ofself, and so forth, appear to be contradictory, there is no fault; showing that pure self, aharrz, and so forth are equivalent; showing that the basic element ofpure selfand the perfection of wisdom are equivalent; having refoted those unskilled in the mode of subsistence, showing how the actual ground abides; indicating the thought of speaking of the matrix-ofonegone-to-bliss as a seed; indicating in briefhow, therefore, all· ultimate qualities are contained [in the matrix-ofone-gone-thus}; indicating the reason why, although such always is so in ordinary states, ultimate qualities do not appear to consciousness; and how there is damage from the absurd consequence that if it did not abide that way, the ultimate also would not exist. r-----------------------~
(1) Abandoning the sinfol view ofmis-
taking {the teaching ofthe matrix-of one-gone-thus] as requiring interpretation from the fact that a purpose [for teaching it] is indicated {2} (1 08)
This section has two parts: abandoning the sinfol view ofmistaking [the teaching_ of the matrix-ofone-gone-thus] as requiring interpretation from the fact that in the Sublime Continuum ofthe Great Vehicle a purpose [for teaching it] 'is indicated, and abandoning the sinfol view of mistaking [the teaching of the matrix-ofone-gone-thus] as requiring interpretation ftom the fact that in the Descent into Lanka Sutra a purpose [for teaching#] is indicated.
. Abridg~d Moun'tain Doctrin~ ·
570
Objection: Does Maitreya' s Sublime (a) Abandoning the sinful view .ofmisContinuum not state that the matrix-of-one- taking {the teaching ofthe matrix-of gone~ to-bliss
requires interpretation?
one-gone-thus} as ·requiring interpreta-
Answer: It is not so; there are no words tion from the fact that in the Sublim'e
indicatiqg that the matr~x-of-one-gone-to- .Continuum of the Great Vehicle a bliss requires interpretation. purpose {for teaching it] is indicated Objection: This statement, "It was set L-(l_O_B)_ _ _ _ _ _ _ _ _ _ __, forth so that persons having five flaws might get rid of them," establishes it as requiring interpretation. Answer: That indicates the purpose [of teaching the matrix-of-onegone-to-bliss]. If [a teaching] came to require interpretation because a purpose is indicated for it, this would very absurdly have to be extended to the definitive too. Maitreya's Sublime Continuum of the Great Vehicle explains these purposes at length, saying that quick attainment of buddhahood upon having gotten rid of five flaws and having attained five great qualities is the purpose of clearly teaching the one-gone-to-bllss in the final wheel of doctrine. Therefo·re, the proposition that this passage indicating the purpose [of this teaching] shows that it requires interpretation is nonsense. Also, this very text says that through ten presentations, nine examples, and so forth the defiled matrix-of-one-gone-to-bliss, thusness, is extensively delineated from many points of view and is repeatedly delineated as a meaning of great import. Objection: Just those that are indicated above are taught here to require interpretation. . Answer: It is. not so because after this, on the occasion of the undefiled thusness, that just those nine examples of the matrix-of-one-gone-to-bliss, which were set forth earlier on the occasion of the defiled thusness, are set forth here on the occasion of the fruit is in consideration that the" former entity and later entity: do not differ except for being posited as basis and fruit from whether or not there are adventitious defilements. Hence, if the matrix-of-one.:.gone~to-bliss that is the basic entity required interpretation, then the body of attributes that is the resultant entity would also have to require interpretation. This is because there is no difference in entity in the thusness of the basis and of the effect. Since it says that ail seven topics[buddha, doctrine, spiritual community, matrix, enlightenment, qualities, and activities-]are so in fact, the defiled thusness is also established as abiding in fact. Furthermore, if the matrix-of-one-gone-thus did require interpretation, thusness, the element of attributes, a:Iso would require interpretation. And if that is accepted, the ultimate, uncompounded buddha, the body of
Abridged Basis
571
attributes, also would require interpretation. If that also is accepted, then all those that abide forever, partless, omnipresent, and pervading all-the ultimate deities, such as chakras~vara, hevajra, kalachakra, and so forth, as well as ultimate mantras, tantras, hand gestures, mal}.<;ialas, and so forthwould most absurdly require interpretation. However, that is not the case. Moreover, internal contradiction between earlier and later parts ·of the very same text could not possibly occur in the conqueror Maitreya. Also, if the matrix-of-one-gone-thus did not exist in fact, this would contradict profound sutras and tantras, and in addition would· contradict the special commentaries by the bodhisattvas. Therefore, just as clearly teaching the (b) Abandoning the sinfol view ofmismatrix-!)f-one-gone-thus, the element of taking {the teaching of-the matrix-YJf thusness, has the purpose of abandoning one-gone-thus] as requiring interpretafive great flaws and attaining five great tion from the fact that in the Descent qualities, so it also has the purpose of aban- into Lanka Surra .a purpose {for uaching cloning fright of selflessness~ Concerning it] is indicated (I 17) this, emptiness, limit of reality, nirvaf}.a, non-production, signlessness, basis of selflessness, and matrix-of-one-gone-thus are indeed one, but.having perceived that if it is taught by way of emptiness, selflessness, and so forth, some generate fright at the mere names, (buddha] causes them tO enter into the non-conceptual sphere of natural clear light-without the appearance of adventitious defilements-that has the meaning of emptiness and selflessness. Since the matrix-of-one-gone-to-bliss is empty cif the two selves, it is not similar to the self of forders, and because the uncompounded noumenon transcends the momentary, it is permanent, stable, and everlasting. It is not that it, like space, is without any of the qualities, powers, and aspects of a buddha, and it is not like the self of persons that forders impute to be permanent. Similarly, since the marks and beauties that are complete 'in the matrix-of-one-gone-to-bliss are endowed with all aspects, all capacities, all faculties, and all qualities of the noumenon, they are not the same as the marks and beauties of conventional form bodies. [In the Descent into Lanka Sutra], the statement "in order to lead forders who are attached to propounding self" indicates the purpos~ [of teaching the matrix-of-one-gone-thus], but this does not cause it to become a case of speaking in .a manner that requires interpretation in that it, like a mother's words [that she will withhold] medicinal pastry [from disobedient children], imparts the existence of something that does not exist. Why? It is because although there are cases of speaking of the matrix-of-one-gone-thus in consideration of i:husness, emptiness, and so forth and there are cases of speaking by way of many synonyms such as emptiness, thusness, and so
572
Abridged Mountain Doctrine
forth in consider::ttion of the matrix-of-one-gone-thus, all those are equivalent. Although they are just equivalent, ~hat which accords in vocabulary for the thought of soine persons does not accord with the minds of others, and that which accords with their minds does not accord with the others' minds. Consequently, the fundamen~al noumenon that is' empty of all phenomena, the sole basic element that is the ultimate, is taught with a great many synonyms in profound siitras and tantras--emptiness, signlessness, and so forth as well as natural liirval).a, basic element of selfhood, buddha-nature, and so forth as well as heruka, vajrasattva, the syllable evaT(l. ahaT(l. great seal, source of attributeS, bhaga, vajra, the syllable a, and so forth. Due to this, seeing that if here it was taught with the vocabulary of emptiness and selflessness, it would not be meaningful and that if it is taught with the vocabulary of the matrix-of-one-gone-to-bliss, it would be very meaningful, [buddha] spoke this way. This is the meaning [of buddha's remarks in the Descent into Lanka Sutra]. Hence, although they.are one with respect to how they abide in fact, it is not 'that the styles of teaching ,in words and phrases do not differ for some with respect to vocabulary. If that were not the case and if due to just this phrase, "in order to lead," [a teaching] would require interpretation, then the stat.ement [in Maitreya's Ornament for the Great Vehicle Sutras], "In order to lead some,"• which sets forth the purpose of teaching one final vehicle, would also most absurdly be a passage. showing [that the teaching of one final vehicle] requires interpretation. Moreover, since all profound paths of definitive meaning were spoken for the sake of leading trainees from the st
Abridg~d Basis
573
basis free from all positions, final source of refuge, and exalted .buddha wis~ dom is the matrix~of~one~gon:e~to~bliss. Similarly, it also would contradict statements in the Glorious Vajra~ shekara Tantra that the primordially unproduced matrix~of~one~gone.:.to~ bliss, thusness, while dwelling pervasively in all sentient beings, is not pol~ luted by the flaws of sentient beings. · Similarly, it would contradict: also the statement in the Glorious Revelation ofthe Thought Tantra that speaks of the pure noumenon, the meaning of the profound supreme deeds of mantra, as the buddha~matrix: also the statements in the Expression ofManjushri's Ultimate Names.that the exalted body of ultimate wisdom itself is the matrix~of~one~gone~to~ bliss, "the great matrix of all buddhas," and "is the matrix of all ones~ gone~ thus." also the statements by the protector presence Avalokiteshvara [Kalki Pu~4arika], "The yoga that combines the five immutable great empti~ nesses• into one is the matrix~of~ones~gone~thus," and so forth also the statement in the Glorious Kalachakra Tantra that great buddhas other than the mind of natural clear light that dwells in sentient beings do not exist in worldly realms, "Sentient beings are buddhas. Other great buddhas do not exist here in worldly realms." also the statement in the Glorious Kalachakra Tantra that the funda~ mental mind, the clear light nature abiding within the fabricated adven~ titious mind, the matrix like a wishing~granting jewel, is attained through merely stopping all the collections of adventitious defilements and hence the matrix~of~one~gone~to~bliss abides in fact. Just the basic element of the five self~arisen pristine wisdoms dwelling per~ vasively. in. all the stable and the moving is the great life of all living beings, having the nature of heruka, the ma~4ala circle, the lord of the ma~4ala, the syllable a, and so forth. Also, the Glorious Guhyasamiija and so forth speak of just this .matrix~ of~one~gone~to~bliss as the great mind with such statements as "the great mind of all sentient beings." Moreover, they speak of it as the great afflictive emotions-desire, hatred, bewilderment, and so forth with such statements as, "The great offering, the great desire." Also, statements of the aggregates, constituents, and so forth as great have the meaning of the great self and the great emptiness. Furthermore, since those mean the matrix~of~one~gone~to~ bliss, there would be the very great absurdity that if the matrix~of~one~gone~ See 376.
574
Abridged Mountain Doctrine
to-bliss doe$ not abide in fact, those·also would not abide in fact. Qbjection: If the matrix-of-one-gone-to-bliss and the basic element of selfhood are synonyms, then [the matrix-of-one-gone-to-bliss]. would not differ from the self [propounded by non-Buddhist] forders. If they are not synonyms, then forders who adhere to a self could not be led [by those teachings] despite being taught by way of those names. Answer: There is no fault because this is the basis that is empty of the two selves, the self of thusness, the pure self, and so forth. Objection: The basic element of self- ~----------------------~ (3) Stating a Source Showing that if hood, great self, pure self, and so forth do Pure Selfand so forth did Not Exist, not at all exist because self does not at all there would be Very Absurd Consequences (125) exist. Answer: In that case, the self of thusness, pure self, atso would not exist. Likewise, these also would not exist: vajra-self born from vajra sole,: obstructive, solid vajra self supreme self of knowledge and objects of knowledge unfluctua~ing very pure self the supreme actuality· mat is the self of all buddhas self of transmigrating beings as soon as born spatial over-self displaying variously ~elf of all the worldly lords pervasive self supreme of all jewels pervasive self with committed mind and committed word great pervasive self jeweled umbrella supreme over-self of all continuums awakened self very awakened and pure self of the afflicted constituents. The omniscient one does not speak of a self that is factually other, and we also do not assert such. Since a great many other names were used, do not be mistaken due to mere names, since you should just rely on the meaning. Therefore, [this is] the never-interrupted selfhood of the self-arisen pristine wisdom-the ultimate, the basis that is empty of the two selves. Moreover, although the ultimate buddha is a perfection of self, this is not similar to a worldly self. The pure self is praised in many forms. When the skillful doctor of a monarch .--(4=--D-S-'ho_w_i-ng_t_h_e-re_w..:..ons __w_h-~-a-lth_o_u-gh--_, earlier prohibits milk as treatment but later ihe existence and the non-existence ofself, does not prohibit it, this appears to incur and so forth, appear to be contradictory, contradiction between the earlier and the there is no fault (129) later, but there is no contradiction due to~,___________:__________________,
Abridged Bash
575
the latter being indicated upon careful discrimination. Just ~ that is the case, so the buddha, the monarch of doctors, also earlier teaches selflessness due to the perspective of the train_ee but later teaches that the basic element of selfhood exists. Earlier statements due to the perspective of trainees that all-liberation and so forth-do not exist, are empty, selfless, and so forth are in consideration of the non-existence of whatsoever [object of negation] in something, whereas later statements of nqn-emptin~s, existence of self, and so forth are in consideration of the remainder after the negation. Therefore, the fact that, although earlier and later scriptures seem to be contradictory but are, when analyzed well, non-contradictory is because an affirming negative exists as the basis of a non-affirming negative and because a pristine wisdom ip which all fundamental qualities are contained abides-in the manner. of thorough establishment pervading space-in the basis which from the start is naturally pure and devoid of all defects. Hence it is necessary to become skilled in" meanings of great intentionality and in st;uements made in consideration [of certain situations]. . . Even a buddha does not find the. non- r-(J-~-S.-'ho_w_i-ng-t-ha_t_p_u-re-se_/f,_,_ah_a_l!l_•_a-nd_s_o--, existence of the self of the ulttmate form are equivalent (133) noumenon; there would be great fallacies if . it did not exist. Similarly, just this noumenon, the thoroughly established nature empty of the two selves-described as the buddha-nature and the basic eleme~t of selfhood-is said to be the final aham in the Glorious Great Seal Drop Tantra. You should perceive the meaning.of great import in the statements in a great many profound tantras through many such forms of syllables, words; and phrases that just that fundamental nature-from the start without the entities of the two selves-the ultimate, emptiness, natural clear light, endowed with all aspects, the natural innate pristine wisdom transcending the momentary, abides as the self that is thusness, pure self, forever without interruption. This completely relies on the profound quintessential instructions for experiencing the· meaning of the eloquent statements by tenth-ground bodhisattvas, such as the three bodhisattva commentaries. Similarly, the Great Mother [Perfection {6) Showing mat the element ofpure self of Wisdom Sutt:a in One Hundred Thousand and me perfection ofwisdom are equillaStanzas} states that the element of birthless- lent (I 43) ness, the element of reality, the element of'-------~-------' inconceivability, the element of self, and the element of the pertection of wisdom do not differ. The statements ranging from purity of self and purit}r of sentient being through to [purity of] perceiver also are equivalent to pure self, pure sentient being, and so forth .. The quintessential instruction is: the
576
Abridgf:d Mountain Doctrinf:
non-existence of whatsoev~ [object of negation] in something is a purity of that, and the basis that is left ~>Ver abides permanently. . Moreover, ~he [Angulimala] Sutra, .ra~e .---(Z_?_H._a..:.v-in-~-~-~-t-ed_th_o1e_u_m_k-il_'le_d-in_th_e, hke the udarpvara flower, also speaks s1m1- mode ofsubsistencf:, showing how thf: larly at length. Hence, if you wish to realize actual ground abides (143) the profound meaning of great import, it is necessary to realize well this ·supreme, elevated [Angu/imala] Sutra, as intended,. upon definitely hearing and perceiving it properly. Som~ t~ink: If the . matrix-of-one- F-(8-D=-In-tl-=ic._a_ti..:..ng_th_e-th-ou-~-h-to-f-sp-e-ak-in_g_o_f.., gone-to-bhss lS endowed Wlth the endless the matrix-ofone-gone-to"bliss as a seed qualities of the body of attributes, this (146) would contradict the statements that. it is a ' - - - - - - - - - - - - - - - ' seed. Answer: Here, "seed" is not a compounded seed as in planting the seed of liberation, because here the element· of attributes itself is called the seed and because the matrix-of-one-gone-to-bliss itself is said to be a seed. Moreover, the Great Seal Drop Tantra says: Furthermore listen about just this called The element of attributes, and I will explain. Space is the element of attributes. The element is thought of as "seed." lt exists inside all phenomena. It is the cause 'for the supreme states. Just as oil exists in sesame, Just as fire ~ists· in wood, So it exists in all phenomena. Though it eXists that way In all phenomena, it is not seen. Here space that is described as the element of attributes is to be known as ultimate space, since space-constituent, source of attributes, water-born, and so forth are just said to be; synonyms of the noumenon. "The element is thought of as 'seed'," indicates another, ultimate seed, a seed ·without the flaws of contradiction, beyond worldly examples. "It exists in all phenomena ... " indicates-together with examples-that, although the matrix-ofone-gone-to-bliss, like a seed, exists· inside adventitious defiled phenomena that are like a husk, it is not seen. This is equivalent to the statement in the Mahaparinirvii7Ja Sutra that the matrix-of-one-gone-to-bliss is a seed, "In me exists the seed for becoming a buddha, called the matrix-of-one-gone-thus." Therefore, since the matrix-of-one-gone-to-bliss, which both is the element of attributes and is a
Abridged Basis
577
seed, does not occur in any conventional compounded thing, this is in consideration of another, or supreme, or transcendent seed. Similarly, the thought of other scriptures such as the Mahi!iparinir!Jii.1Ja Sutra and also Hlay-da-wa's translation of the Mahii.parinirvi!i~ Sutra and so forth must be understood this way. Otherwise: \ scriptures such as, "The subtle, uncontaminated seed," and "'frhe endless piles of qualities,/ Renowned as my body of attributes," and'so on the statem~nts that the element of attributes itself is the. great seal, source of attributes having the essence of the eighty-four thousand piles of qualities such as the powers, fearlessnesses, and so forth and those scriptures indicated earlier would be mutually, internally contradictory. However, there is no such possibility. Consequently, just as individual phe- (9) Indicating in briefhow, therefore, all nom~na have their respective qualities, so ultimate qualities are contained [in the the ultimate noumenon also must contain matrix-ofone-gone-thus] (148) whatever are its qualities. Furthermore, these are not trifling; they are. thoroughly pervasive and all-inclusive. Therefore, the qualities of the ultimate body of attributes-naturally and indivisibly contained-must also be contained in the matrix-of-one-gone-to-bliss, because those [that is, the ultimate body of attributes and the matrix-ofone-gone-to-bliss] are synonymous. That all sentient beings nevertheless do {JO) Indicating the reason why; although not perceive [ultimate qualities] is due to such always is so in ordinary states, ultibeing obstructed by adventitious defile- "l:!t.~ qu.1lities do not appear to conments, since those [ultimate qualities] are idv;mms (148) not objects of consciousness and since they -~-----------' are objects of activity just of self-cognizing pristine wisdom. Many very profound siitras set forth many examples for and reasons why although the pure nature, the matrix-of-one-gone-to-bliss, always dwells in all sentient beings, i"t is not seen and is not attained if not separated from adventitious ·defilements. The adventitious defilements are unreal ideation; its mount, or root, is breath moving in the left and right [channels]. These are afflictive and devilish winds. Therefore, it is definite that if those [winds] are not stopped, adventitious ·defilements are not stopped, and definite that if those are not stopped, the matrix-of-one:-gone-to-bliss cannot be manifested or attained. Consequently, if even bodhisattvas who have just a remainder of breath have not fully manifested or attained the matrix-of-one-gone-to-bliss, what need is there to mention other sentient beings!
578
Abridged Mountain Doctrine
Moreover, the Mahiiparinirvii'f!'l Sutra translated by Hlay-da-wa uses the example of a doctor who, havirigopened the eyes of many blind people, displays his fingers two times and three times, but they do not see anything, after which they see. Moreover, the holy presence, the caretaker of thesecret, Vajrapal.).i says that although the matrix-of-one-gone-to-bliss, the selfarisen pristine wisdom-having the essence of the four exalted bodies and the four vajras-dwells pervasively in all, those of low merit have difficulty finding it. Therefore, although the matrix-of-one-gone-to-bliss exists, that sentient beings do not perceive it is because it is obstructed by the defects of sentient bei.ngs. If the matrix-of-one-gone-to-bliss did (II) How there is damage ftom the abnot exist, the ultimate also would not exist, surd consequence that ifit did not abide because those are equivalent. Asserting that that way, the ultimate also would not the ultimate, the matrix-of-one-gone-to- exist (154) .bliss, does not exist incurs many fallacies,'---------------' and realizing that it exists has many good qualities. You should look at and listen to the very profound supreme siitras .of the final wheel of doctrine such as the Mahiiparinirvii'f!'l Sutra, ·the Shrimiiliidevi Sutra, and so forth at length, whereupon you definitely should believe in the matrix-of-one-goneto-bliss. d. Advice to abandon the faults ofnonfaith in the profound noumenon as the wisdom basis-ofall {2} (156)
This section has two parts: advice to abandon many faults and advice. to be intrnt on techniques to abandon those many faults. r--------------~
For if this is not the case, immeasurable (1) Advice to abandon many faults and great fallacies arise. Through th~ import ,___0_5_6)-:-----------' of extensive statements that the buddha, natural thusness, is beyond momentariness, the nature is established as permanent, at which time the matrix-of-one-gone-to-bliss is established [as permanent]. This is because a buddha that previously did not exist and is newly produced is not suitable to be the ll].atrix-of-one-gone-to-bliss. Furthermbre, the superior presen~e Lokeshvara [that is, Kalki Pul.).<;iarika] says that the pristine wisdom of thusness transcends momentariness, and, moreover, the statements by the conqueror, the holy protector Maitreya th~t the noumenon, the nature body, is a permanent nature and that the final. buddha is uncompounded, and so forth are in c;:on~ideration that it is devoid of momentariness. Hence, those who assert that:
Abridg~d Basis
579
all statements that the body of attributes or pristine wisdom are permanent are in consideration that their continuum is permanent and [the body of attributes or pristine wisdom actually] are impermanent due to being momentary and all statements that the buddha or pristine wisdom are uncompounded are in consideration that they are not compounded by actions and afflictive emotions are reduced to merely not realizing these meanings of great import because of just not seeing these profound scriptures. Similarly, the Mahiiparinirviil}a Sutra translated by Hlay-da-wa and the Sutra Set Forth by Vimalakzrti and so forth teach thatif one does not believe or respect but denigrates, and so forth, the matrix~of-one-gone-to-bliss that is equivalent to thusness, the perfection of wisdom, the natural nirval?-a, pure self, the thusness of self, the buddha-nature, the natural body, and so ·forth, great fault is incurred. These teach that: In the end the meaning of-the mantra [vehicle] and the meaning of the perfection [vehicle] are one as thusness. Furthermore, if not knowing that the matrix-of-o11e-gone-to-bliss, the perfection of wisdom, and so forth are synonymous, one· holds those to be mutually different and thereupon debates and denigrates [the perfectiop. of wisdom], this is a root infraction for those who have entered mantra. If, d)le to not perceiving that whereas these are equivalent but have many synonyms, one holds what is flawless to be flawed, one will go to the most torturous hell. Hence, all whatsoever faults mentioned-abandoning the perfection of wisdom upon fearing it and not respecting it upon not believing it, and so forth_:_become faults of abandonment, disbelief, and so forth by becoming afraid due to the mere· terms "matrix-of-one-gone-to-bliss," "pure self," and so forth, since it and those are equivalent. Similarly, the Mahiiparinirva&a Sutra translated by Hlay-da-wa says that the faults of abandoning. and not believing in the matrix-of-one-gone-to-bliss, pure self, and so forth that it extensively describes become faults of abandoning, and so forth, the profound perfection of wisdom, since the perfection of wisdom and those are equivalent. Therefore, you must stop the great waves of karma of abandoning the doctrine-such as abandoning the matrix-of-one-gone-to-bliss, the pure self, and so forth--due to: holding some [non-literal teachings] to be literal and not knowing the
580
Abridg~d Mountain
Doctrine
meaning of the thought [behind a teaching], that is to say, the meaning in consideration of which it was spoken a~d not realizing that just a singl~ profound meaning is propounded by way of many forms. To do this, it is necessary to realize through quintessential instructions that in the profound siitras of the final wheel of doctrine, such as the Mahiiparinirvii1}1l Sutra and so forth, and in the profound tantras illuminated by the bodhisattva commentaries: the thoughts of teachings of emptiness, selflessness, and so forth in consideration of the matrix-of"one-gone-to-bliss and the pure self ·and the thoughts of teachings' of the matrix-of-one-gone-to-bliss, noumenal self, and so forth in consideration of the empty and selfless basis are just not contradictory and are just equivalent. ~----~------------------~ You should not deride and deprecate (2) Advice to be intmt on techniques to the matrix~of-one-gone-to-bliss, pure self- abandon those many faults (170) hood, and buddha-nature, or natural bud· dha, that are equivalent to thusness, the great mother, nature body, great seal, great vajradhara, vajrasattva, and so forth. ~----------------------~~
e. Advice to at;crue the "benefits offaith in the profound nou.menon as the wisdom basis-ofaO {2} (I 72)
This section has two parts: the great waves of beneficial qualities to be attained and advice to make effort at techniques to attain them. .-----------------------~
You should just have faith, respect, and (1) Great waves ofbeneficial qualities to belief because, if so, immeasurable great l_b_ea_tta __in_e_d_(_I7._'2_D_______________J benefits will arise. It is said that an earlier one-gone-thus, called "Always Emitting Light," while remaining on one seat, taught by way of hundreds of thousands of examples· this doctrine of the matr.ix-of-one-gone-thus for five hundred great eons, whereby it was understood in all ten directions with little hardship even in worldly realms as numerous as the particles of ten buddha lands, and those who at minimum heard the name "matrix-of-onegone-thus" attained buddhahood upon the gradual fructification of roots of virtue. The Matrix-of One-Gone- Thus Sutra speaks of the great wa'{es of benefits of having faith, respect, and so forth for the matrix-of-one-gonethus. If in that way through merely hearing (2} Advice to make effort at techniques to the name of the matrix-of-one-gone-to-bliss attain them (180) L-----------------------~
Abridged Basis
581
one will attain buddhahood, what need is there to mention faithfully respecting it, meditating upon it upon having actualized it, and so forth! Therefore, the wise who are imbtJ.ed with compassion should teach it without regard for their life, and those who seek liberation should seek it, listen to it, and so forth, even upon being swallowed in a great pit of fire. Since such is again and again eloquently pronounced at length, be endowed with great effort day and night in faithful and respectful hearing, thinking, and meditating on the alternative internal knowledge, the bud.dha-nature, the natural greai: nirval).a, thusness, self, pure self, matrix-ofone~gone-to-bliss, clear light nature, perfection of wisdom, source of attributes, great seal, syllable a, ultimate truth, syllable eva??Z, vajrasattva, androgynous state, partless omnipresent perva9,er, that endowed with the supreme of all aspects, vajra sun and moon, sixteen thusnesses, .twelve true meanings, immutable thoroughly .established nature, great vajra-sphere mcil).<;lala, essence of the mantra-sphere, omnipresent element of attributes, the aspectless endowed with all aspects, that passed beyond all worldly exemplification, great wish-granting jewel, and supreme vast great wishgranting tree. These are the .natural lineage-the ultimate buddha permanently abiding primordially in the ordinary State-the basis of purifying defilements.· The developmental lineage dependent -upon it gives rise to special roots of virtue from planting and developing seeds of liberation. This is well renowned to scholars. Therefore, fearing it would take too many words here, I will not write about it; you should look at Maitreya's Ornament for the Great Vehicle Sutras and Asanga' s Grounds ofBodhisatttJ.as, and so forth.
f Avoiding various wrong conceptions deviatingfrom that {3} (185) ·'·'
This section has three parts: avoiding the ·absuref consequence that all sentient beingr would have complete abandonment [of defilements} and would have realization [ofthe truth}; avoiding the absurd consequence that. all sentient beingr would have accumulated the two collections [of merit and wisdom}; and avoiding misconceptions mistaking the substratum for what is purified a·nd so forth. Objection: If the ultimate buddha in- (1) Avoiding the absurd consequence that trinsically exists in all sentient beings, then all sentient being.s would have complete they ·intrinsically would have final aban- · abandonment[ofdefilements] and have donment [of defilements] and have final complete realization [of the truth] (185) realization [of the truth]. Answer: This must be taught upon making· a distinction. Hence, there are two types of abandonment-abandonment of all defilements that is their priq10rdial absence of inherent establishment and extinguishment of
582
Abridged Mountain Doctrine
adventitious defilements upon their being overcome by antidotes. Concerning those, the first is complete within the noumenon because it is beyond the ph~nomena of consciousness, arid because it is definitely released from all obstructions, and because of utterly having abandoned afflictive emotions, secondary affiictive emotions, and thorough afflictions as well as their predispositions, and because of the absence of dust, dusclessness, absence of defilements, abandonment of faults, and "flawlessness. Hence, natural abandonment is primordially complete in the ultimate noumenal buddha because the ri.oumenon is the one-gone-thus primordially released and because of being the buddha prior to all buddhas.• ,. Although the second abandonment [that is, the extinguishment of adventitious d~filements upon being overcome by antidotes] does not exist in sentient beings who '·have not cultivated the path, this does not involve a fault in our tenets, because it is not asserted that all sentient beings are buddhas or have attained buddhahood and because it is not asserted that conventional buddhahood exists in all sentient beings. Similarly, there are also two types of buddha-realization, the self-arisen pristine wisdom that is the primordial realization of the noumenonknowing itself by itself-and the other-arisen pristine wisdom that is realization produced from having cultivated· the profound path. The first is cqmplete within the noumenon: because that factuality contains all self-knowledge and otherknowledge, and because of being the sacred ultimate, all-conscious and all-knowing, and because of being unfluctuating individual self-knowledge, and because of being the pervasive lord that is the essence of the five selfarisen pristine wisdoms, and because of holding the mode of non-dualistic pristine wisdom, and because of havirig the essence of the ten pure pristine wisdoms, and because of being the container of the ten pure pristine wisdoms. Hence, natural fundamental abandonment and realization are complete in the ultimate noumenon. Therefore, since the first type of reaiization [self-arisen pristine wisdom that is primordial realization of the noumenon] is indivisibly complete in the noumenon, it is the case that where that noumenon exists, this realization also exists. Although the second type of realization [which is produced from having cultivated the profound path] is not complete in sentient beings who have not entered the path and although they have :not directly re-· alized selflessness, this does not involve a fault in our tenets; i:he reasons are as before.
Abridg~d Ba.ris
583
Objection: Also, if buddha integrally (2) Avoiding the absurd canuquence that exists in all sentient beings, all sentient be- all sentient beings would have accumuings would have accumulated' the two cql- lAud the two collections [ofmerit and lections [of merit and wisdom] and would wisdom] (187) have abandoned the two obstructions [to L - . - - - - - - - - - - - - - - ' liberation from cyclic existence and to omniscience]. Answer: Here also there is no entailment; the reasons are as before. Moreover, in order to accumulate the ~o collections [of merit and wisdom], it is necessary to know the distinction of the two truths. Also, accumulation of the two ultimate collections is primordially naturally complete in the ultimate truth: because the ultimate truth is meritorious, a collection of merit, pristine wisdom, great source of pristine wisdom, endowed with pristine wisdom, knower of existence and non-existence, the two .collections, and accumulator of the collections, and because the great buddha vairochana, the great subduer, is endowed with the great subduer; and because the king of subduers is a s~lf that pervades the ten powers, and because. the supreme original contains the three exalted bodies and has· an essence of the five buddha bodies, and , because compl~te buddha is the guide of the' world. Although sentient beings who have not entered the path have not accumulated the two conventional collections [of merit and wisdom], this does not involve a fault in our tenets; the reaSons are as before. Similarly, with respect to abandonment of the obstructions [to liberation and to omniscience] there are two modes [ultimate and cohventional], as explained earlier on the occasion of abandonment (185). Therefore, very many perverse challenges such as, "If buddha exists in sentient beings, all karmas, afflictive emotions, and sufferings would not exist," and so forth, and "Sentient beings would realize all knowables," and so forth are babble by those who do not know the difference between existence [that is, presence] and being such and such. This is because existence does not establish being such and such. If it did, then since explanations exist in humans, are humans explanations? Hence,· the abandonments and realizations and the two collections included within conventional truths are true paths, whereas the abandonments and realizations and the two collections ii;J.cluded within ultimate truth are true cessations, due to which those are contained within respectively conventional form bodies and the ultimate body of attributes. The first is well renowned, and in terms of the second [the Expression of
584
Abridged Mountain Doctrine
Manjushri's Ultimate Names] extensively says that the ultimate truth itself is buddha, the prof<:mnd mode of abiding of the fundamental nature. Since this which dwells in sentient beings is. thusness together with defilement, it abides as the basis for the purification ofdefilement. Extensive treatments of scripture and reasoning will be set forth on the occasion of its many synonyms (253ff.), and so forth. Objection: If the basis of purification is {3) Avoiding misconceptions mistaking thus, this contradicts the renown that the the basis ofpurification for what is puribasis of purification is the aggregates, con- fled and so forth (189) stituents, and sense-spheres. Answer: This is tru~ [that is to ·say, it contradicts such a misguided renowned opinion], but it does not contradict scripture. When. the Matrix-of One-Gone-Thus Sutra says "for the sake of purifying buddha," buddha is the original buddha, "buddha earlier) than all buddhas," the matrix-of-onegone-to-bliss. Purifying it refers to the basis of purification, not the defilements that are the objects purified. The appropriated aggregates, and .so forth, are not buddha because they are the deftlements that are the objects purified. Furthermore, when the Matrix-ofOne-Gone- Thus Sutra speaks of "thoroughly purifying .the pristine wisdom of a one-gone-thus," the reference is to the self-arisen pristine wisdom, the matrix-of-one-gone-to-bliss called the one-gone-thus primordially released. Purifying it refers to the basis of purification, not the defilements that are the objects purified. Because the contaminated aggrega~es and so forth are adventitious defilements, they are not the pristine wisdom of a one-gone-thus. Moreover, the Matrix-ofOne-Gone-Thus Sutra says that the buddha ground itself-the ultimate, the self-arisen one-gone-to-bliss dwelling in all sentient beings-is the basis of purification, not the aggregates and afflictive e~otions. When it speaks of removing the husk of the afflictive emotions and so forth, it is referring to the defilements that are the objects to be purified, respectively like husks over kernels of grain. Moreover, when the Matrix-ofOne-Gone-Thus Sutra speaks of "cleansing the nature," the nature is the nature body. When [Nagarjuna's Treatise on the Middle] speaks of cleansing the nature, [the nature] is the matrix-ofone-gone-to-bliss. "Cleansing it" refers to the basis of purification, and not the deftlements to be purified because the nature is clear light. Since the contaminated aggregates are adventitious defilements, they are not the clear light nature because contaminated aggregates are made by~causes and conditions. Furthermore, .the Matrix-of One-Gone-Thus Sutra says that the precious pristine wisdom of a one-gone-thus-not the adventitious aggregates-is the basjs of purification. These statements that the basis of
Abridged Basis
585
purification itself, the matrix~of-one-gone-to-bliss, is buddha, the ground of buddha, and the pristine wisdom of a one-gone-thus also clear away the assertion by certain [scholars] that the matrix-of-one-gone-to-bliss is not buddha. Similarly, even all statements [in that sutra]-that doctrines are taught for the sake of purifying and clearing away from the matrix-of-one-gone-tobliss the encasement of adventitious defilements covering .that matrix-ofone-gone-to-blis5--'-teach by way of other examples and in other formats that the basis of purification is the matrix-of-one-gone-to-bliss and that the flaws that are the objects to be purified are the adventitious defilements. Hence, that very sutra should be read at length. Likewise, Maitreya's Sublime Continuum also says that the matrix-ofone-gone-to-bliss is the cause that is what is to be cleansed; since it is not the defilements that are what are to be cleansed, the matrix-of-one-gone-tobliss is established as not suitable to be other than just the basis that is to be cleansed. Moreover, it says that just that which is the matrix-of-one-gonethus is the basis of purification at a time when it is together with adventitious defilements and is the effect of purification at a time when it is purified of those defilements. Also, it says that what is taught through the nine examples of the matrix is the basis of purification and that what is taught through the nine examples of defilements are the defilements that are the objects to be purified. The defilements are the appropriated aggregates, the constituents, and the sense-spheres. Moreover, the Superior SUtra ofLimitless Approaches ofPurification says that self-arisen pristine wisdom and pristine wisdom of omniscience, which are equivalent to the matrix-of-one-gone-to-bliss, are the· basis that is what is cleansed and purified. Furthermore, since just this which is thusness, the matrix-of-one-gone-to-bliss-having many synonyms such as noumenon and so forth-is the basis of all phenomena, it is the basis of the abiding of defilements and· also the basis of the purification of them. Objection: Is it not said in the Hevajra Tantra that the aggregates, constituents, and so forth are the bases of purification? Answer: That is in consideration of naturally pure aggregates, constituents, and so forth, and those also are equivalent to the ultimate matrix-ofone-gone-to-bliss. When it says that "The afflictive obstructions and obstructions to omniscience are what is purified," this indicates that impure aggregates, constituents, and so forth; are ·the .defilements that are to be abandoned. Similarly, .for many such statements, you should know-upon recognizing the division of the two truths-the mode of difference between the basis of purification and the defilements that are to be purified as in, "Purifying hatred, and so forth," and "Through this the aggregates are
586
Abridged Mountain Doctrine
purified," and so forth. Therefore, the thought of the statements in many siitras that the aggregates, constituents, and so forth are the basis of purification is to be understood this way because naturally pure phenomena are the basis of purification, and impure phenomena are the defilements that are to be purified. Objection: Then, since even the 'thusness of one-gone-thus would be a basis of purification, a buddha also· would have defllements that need to be purified. . Answer: The thL~;sness 'that itself abides as the fruit of purification in a buddha abides as the basis of purification in sentient beings, and the thusness that itself abides as the basis of puriUcation in sentient beings abides as the fruit of purification in a buddha because with respect to the thusness of sentient beings and of buddhas ther~ is not the slightest difference of entity, just as there is not the slightest difference in entity in the space pervading all of where there are and are not clouds. Hence, the naturally pure thusness is, due to the person, together with defilement and also without defilement and is, due to the person, the basis of purification and also the fruit of purification. Consequently, it is necessary· to become skilled .in the profound essentials of flawless non-contradiction.
g. Praise and obeisance within abridging the meaning ofthose (1 95)
. Homage and obeisance to the indivisible thusness, The profound mode of subsistence, the basic element of pristine wisdom, the basis-of-all, That dwells in some as the.l;>asis of purifying defilements And in 1some as the basis devoid of defilements. This has been the section on the permanent indwelling of buddha in the basal state.
PART TWO ABRIDGED:
THE PATH
2. Explaining how to participau in the supreme profound path enabling attainment ofthe ultimate buddha {3/ (199)
This section has three parts: general indication of a presentation of the great vehicle path, detailed. explanation ofthe uncommon view, and exhortation and prayer within condensing the meaning explained. r-------------------------~
a. General indication ofa presentation of the great vehicle path {10} (199)
This section has ten parts: showing the reasons why the pure path is necessary; teaching the pure view realizing self-emptiness; teaching pure non-conceptual meditation devoid ofproliferation; ieaching that profound essentials of quintessential instructions are needed for pure non-conceptual meditation devoid of proliferation; teaching elsewhere the two, pure common meditation and behavior; making an identification here within differentiating well existence, nonexistence, and so forth; teaching that, for this, knowledge of the three wheels of doctrine .and t.he meaning ofmantra is necessary; indicating through an example how three stages ofdefilements are cleansed by the three wheels ofdoctrine; discriminative delineation of the diffemices of the three wheels of doctrine; and clearing away many mistaken misconceptions about those. (1) Showing the reasons why ~he pure path is necessary (199)
Although in that way all inseparable qualities of the ultimate buddha, the body of attributes, abide integrally in all sentient beings, it is not that· the path--the two collections [of merit and wisdom] are not needed. This is because adventitious defilements must be removed and because the aims of all 'sentient beings must be brought about upon producing conventional form bodies. Concerning this, here in order also for it to become a complete, good path, it is necessary to fulfill pure and developed view, meditation, and behavior. Moreover, those each abide well in two types-common and uncommon. 589
590
Abridged Mountain Doctrine
About that, in order to realize· well the (2) Teaching the pure view ualizing selfcommonly renowned correct view [of self- emptiness (199) emptiness], it is necessary to conclude that.._...;:__ _ _ _~-------' all phenomena are like a sky-flower because-in the mode of abiding-they are not anything and are.,. not eStablished as anything, like the horns of a rabbit and the child of a barren woman. Since sources for this are well renowned in the middle wheel of buddha's word and in Nagarjuna's Collections of Reasonings and so forth, and since here an exposition on this topic would be too much, I will not write on it. . . How to be set in equipo.ise with~n t?is .--(3-~-T.-e.:....ac-h-in_g_p_u-re_n_o_n-"c-on-c-ep_tua_l_m_e_d_i_--. IS to be known from the qumtessentlal m- tation devoid ofproliferation (199) structions of holy lamas. Also, scriptural'---------------' sources reside extremely extensively in the Mother ofthe Conquerors [that is, the. Perfection of Wisdom Siitras], and so forth. Extensive statements of this through many such formats are widely renowned, but you should view them upon having come to possess the quintessential instructions of glorious tenth grounders. Therefore, I will not write at length about the!]J here. When in that way you meditate in the (4) Teaching that profound essentialr of manner of not meditating, you need un- quintessential instructions are neededfor common, profound quintessential iilstruc- pure non-conceptual meditation devoid tions for stopping the breath, binding the ·ofproliferation (201) channels, and so .forth in order to generate many approaches of meditative stabilization that combine calm abiding and special insight called "precious lamp" and so forth. I will teach those separately. · ~s~, because the comm.on conce~t~al (5) Teaching elrewhere the two, pure meditations of love, compassiOn, equal1zmg common meditation and behavior (201) and switching self and other, cultivating the.._·---~---------' generation stage, and so forth are renowned elsewhere and because here these would require too many Words, I will not write about them. Also, I will teach about common and uncommon behavior elsewhere. When. in that way throug.h concentrat- .-(6-~-M.-a-k-in_g_a_n_ide_n_tifi-.-ca-tt-.o-n_h_er,-e--..., edly focusmg on body and mmd the chan- within differentiating well existence, nels are bound, and wind and mind are non-pcistence, and so forth (202) stopped, meditative stabilization combining calm abiding and special insight is produced well. At that time, you need a complete pure view that exactly and thoroughly recognizes correctly that what exists is existent and exactly and thoroughly recognizes correctly that what does not exist is non-existent. This is because it is necessary to identify exactly as they are:
1. the wheel of doctrine that differentiates well:
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the nature and what is fabricated the fundamental and the adventitious kernel and husk p,ristine wisdom and consciousness that with appearance and that without appearance and so forth 2. profound secret mantra that differentiates well external, internal, and alternative and so forth. (7) Teaching that, for this, knowledge of the three wheels ofdoctrine and the through practicing the meaning of the meaning ofmantra is necessary (202)
Why? This is because:
three. wheels of doctrine ·there is c o n - ' - - - - - - - - - - - - - - - ' cordance with purifying the coarse, subtle, and very subtle defilements of the wish-granting jewel that is the matrix-of-one-gone-to-bliss and furthermore the first wheel of doctrine concords with a precursor to meditating on the profound definitive meaning of the great vehicle; the second wheel of doctrine concords with practicing a special meditative stabilization of equipoise on the profound meaning; and the third wheel concords with profound secret mantra identifying-within good differentiation-existence, non-existence, and so forth . .-------------~--------~
About that, the Sutra Teaching the Great (8) Indicating through an example hof. Compassion of the One-Gone- Thus speaks of three stages ofdefile~ents are cleansed\by purifying the defilements of the matrix-of- three wheels ofdoctrme (202) one-gone-to-bliss in series through the three wheels of doctrine. ~he d~fferences of the ~~ree. wheels of .---(9-~-D-is_c_ri_m-in-a-tt-·ve_d_e_/i-n-ea_u_'on-of_t_h_e--. doctrme With regard to requmng mterpreta- differences ofthe three wheels ofdoctrine tion or being definitive and with· regard to (203) clearly teaching within good differentiation '-------------------------'---' or not are· set forth in the Sutra Unraveling the Thought. When yogically performing the ·perfection of wisdom, it is necessary to be devoid of all conceptuality, and hence all objects are ~efuted for the sake of stopping all apprehending-subjects. Therefore [in the second wheel of doctrine Buddha] was intent on teaching everything as emptiness through many aspects such as everything's non-existence, non-establishment, voidness, and so forth but was not intent on differentiating existence, non-existence, and so forth, due to .which the second wheel of doctrine is said to be "through the aspect of speaking on emptiness." When, through having yogically made endeavor at the perfection of wisdom, a meditative stabili:Zation that is a union of calm abiding and special insight has been generated, you need to be taught whhin differentiating existence and non-existence, emptiness and non-emptiness, and so forth,
592
Abridg~d Mountain
Doctrin(
and. you need to identify these in accordance with how they abide and how they are: because all do not abide as non-existent and non-established, and so on, and there exists an affirming negative as the basis of non-affirming negatives-such as non-existence and emptiness and the b;tsis of them and ·because an inclusionary elimination abides as the basis of an exclusionary elimination and because realization that contains all final qualities spontaneously abides in the basis that naturally has abandoned all defects. therefore, the third wheel of doctrine is said to be "possessed of good differentiation." · .In this fashion, the second wheel out of purposeful intent teaches that even what are not self-empty are self-empty, and so on, and is not possessed of good differentiation, that is to say, is not without internal contradictions, and for such reasons [the Sutra Unraveling the Thought] says that [the second wheel] "is surpassable, affords an occasion [for refutation], requires in-" terpretation, and serves as a basis for controversy." About the third wheel by reason that, opposite from those, it differentiates meanings well just as they are, and so forth, [the Sutra Unraveling the Thought] says that it "is unsurpassable, does not afford an occasion [for refutation], is of definitive meaning? and does riot serve as a basis for controversy." ~th respect ~o thi~, a cerfain p_erson's r-(1-0-~-C-'k-~-ri-ng-aw_a_:r_m_a_n-~-m-ts-.ta_k_e_n-----, assertion that th1s [Sutra Unravelzng the misconceptions about those (206) Thought] requires interpretation is not right because such is not stated and is also not reasonable, and moreover ·there is no damage to its being definitive. · Objection: Since the middle wheel of doctrine is middle way and the final wheel of doctrine is mind-only, the middle wheel of doctrine just abides as definitive, and the final wheel of doctrine just abides as requiring interpretation, whereby there is damage [to your assertion that the Sutra Unraveling the Thought is definitive]. Answer: This is extremely greatly unreasonable because there is not any scripture or reasoning [for the notion] that the final wheel of doctrine is [comprised of] proprietary texts of mind-only and because [the Sutra Unraveling the Thought] teaches in a manner beyond mind-only, teaches the final meaning of the great middle, and teaches in accordance with the final meaning of the vajra vehicle. Also, in this scripture itself-from its saying that naturelessness, absence of production,· absence of cessation, quie5cence from the start, and being naturally passed beyond sorrow of phenomena are
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taught in the third wheel-it is established that it is not a proprietary text of ·mind-only. Objection: It is the case that because the perfection of wisdom is taught in the second wheel, it is defini~ive and unsurpassed, but since this scripture [the Sutra Unraveling the Thought] just teaches the opposite of that, it requires interpretation and has a thought behind it: Answer: These are the words of one who has not analyzed well because [the Sutra Unraveling the Thought] does not indicate that [scriptures] are interpretable, surpassable, and so forth by reason of teaching the perfection of wisdom but indicates such due to other reasons, such as that they teach what is not self-empty to be self-empty. Absence of production, absence of cessation, quiescence from the start, and naturally passed beyond sorrow are taught even in the third wheel and are taught in the vajra vehicle. By reason of teaching unclearly [in the middle wheel], cle~rly [in the third wheel], and very dearly [in tantra], there are great and also very great differences of being obscured, not obscured, and so forth with respect to the meaning of those. Therefore, even the statements of being surpassable or unsurpassable, affording an opportunity [for refutation] or not affording an opportunity, and so forth are due to differences in those texts with respect to whether the final profound meaning is unclear and incomplete or clear and complete, and so forth, and are not due to the entity of the meaning. Likewise, the entity of the final meaning of the vajra vehicle and of these ~o wheels of doctrine is the same because [T ripi?kamala's Lamp for the Three Modes] says: Though the.meaning is the same, Mantra treatises are superior because of being non-obscured, Having many skillful methods, no difficulties, And being created for those with sharp faculties.
Question: With respect to what meaning are they the same? Answer: The meaning is the same regarding the perfection of wisdom because all those that are stated iri many forms-vajrasattva, vajradhara, great seal, vishvamata, vajranairatmya, vajravarahi, evti'!l, aha'!l, source of attributes, tbhaga, vajra, great secrecy, water-born,' realm of space, and so forth as well as matrix-of-one-gone-to-bliss, basic element of nirva.t;~-a, buddha-nature, pure self, mind of natural dear light, naturally pure mind, ultimate mind of enlightenment, suchness, emptiness, limit. of reality, thusness, body of attributes, element of attributes, nature body, naturally.pure lineage, and so forth-are just the same as the naturally pure basic element, That is, lotus.
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Abridg~d Mountain
Doctrine
ultimate truth itself, pristine wisdom knowing itself by itself. Objection: The element of attributes is not a fully qualified perfection uf wisdom; [calling it a perfection of wisdom] is merely a case of imputing the name of the subject. to the object. Answer: This also greatly discords with the fact because there is nothing· damaging the fact that the element of attributes is the actual perfection of wisdom and because there is no scripture or reasoning indicating that it is merely imputed [with the name "perfection of wisdom" but is not actually so]. Objection: It is [merely imputed with the name "perfection of wisdom"]:
·'
because the mast~r Dignaga says that a fully qualified perfection of wisdom is the non-dual pristine wisdom of a one-gone-~us and because the ultimate noumenon is not a non-dual pristine wisdom and not a thorough differentiator of phenomena.
Answer: It is not so because that the ultimate notimenon is the non-dual pristine wisdom will be shown at length (338) through many forms of scripture and reasoning, such as "That which is the ultimate noumenon, due to not being matter, is just self-knowledge." Here, regarding "non-dual pristine wisdom," what are non-dual? The element of attributes and the self-arisen pristine wisdom are nondualistically blended as one and are of equal taste. Just that is also the sameness of taste of the undifferentiable union of the final . emptinesscompassion, method-wisdom, and bliss-emptiness and is also the sameness of the knower and known regarding the final mode of subsistence arid is the sameness of taste of undifferentiable basic element and basic mind. Such a fully qualified perfection of wisdom is the basal perfection of wisdom and the final resultant perfection of wisdom-the thusness of undifferentiable entity. The paths actualizing these and the texts teaching these are merely imputations [of the name. "perfection of wisdom"]. Likewise, with respect to all those that are said to be included as synonyms of thusness-great middle, great seal, innate union, equal union with all buddhas, vajra yoga, intensified yoga, hevajra, guhyasamaja, kalachakra, and so forth-those that are texts and paths actually are imputed versions, and all those that are the result undifferentiable in entity actually are fully qualified. This is a great general commentary on all the final profound siitras and tantras, a great unraveler of the knots of all speech in vajra words, and a great meaning-commentary on all the profound intended meanings of what were spoken with thoughts behind i:hem. However, in order to realize these properly in this way, it is necessary to depend on the four reliances upon
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having abandoned the [bad] predispositions [accrued] from creating dissension and to depend on the lamp of experiencing the profound quintessential instructions of tenth grounders. b. Detaikd explanation ofthe uncommon view {2} (209)
This section has two parts: promise to explain the uncommon vie:w in detail and the actual meaning being explained. Therefore, although the' meaning of the (I} Promise to explain the uncommon last two wheels of doctrine and of the vajra view in detail (209) . vehicle is one, when they are practiced, you set in equipoise in the conclusive profound ·noumenon devoid of proliferation in accordance with the middle wheel, and then when makil)g distinctions in subsequent attainment [after meditative equipoise], you individually discriminate phenomena in a ~orrect way, at which time you make identifications upon good differentiation in accordance with what is said in the final wheel and in the vajra vehicle. When [this procedure is followed], practice of the meaning of all the scriptures of the great vehicle becomes complete, unmistaken, and just thoroughly pure. Hence, here I will teach within making good differentiation of: existing and not existing in the ~ode of subsistence emptiness and non-emptiness ofits own entity exclusionary elimination and inclusionary elimination non-affirming negation and affirming negation abandonment and realization and so forth in accordance with how these are in the basic disposition of things. (2) Actual meaning being explained {5} (210)
This section has five parts: mode ofestablishing a profound emptiness other than. this self-emptiness, since emptiness and non-emptiness, existence and nonexistence, and so forth are taught; mode ofestablishing a no'umenon other .than this self-emptiness through causal quintessential instructions of the statement of many synonyms ofthe basis ofemptiness; mode ofestablishing an ultimate other than self-emptiness through setting forth the pure noumenon s forms ranging through to the pure noumenon somniscience; upon clearing away various wrong conceptions about those, delineating the meaning just as it is; and mode of abandoning all error through such proper realization.
596
Abridg~d Mountain
Doctrine (a) Mode ofestablishing a profound emptiness other than this self-emptiness since emptiness and non-emptiness, existence and non-existence, and so forth are taught {2} (2iO)
This section has two parts: .brief indication of the manifold divisions of the modes ofemptiness and delineation ofthe modes ofemptiness through extensive expli:znation oftheir meaning. 1 'Briefindicatio~ ofthe manifold divisions ofthe modes ofemptiness {4} (210)
This section has four parts: phenomena as empty of their own entity and the n'oumenon as not empty of its own entity; phenomena as empty-empty and the noumenon a! non-empty-empty; phenomena as empty of adventitious defilements and the noumenon as empty in the sense ofbeing the matrix-ofone-goneto-b/iss; and identification ofthe great emptiness ofprofound secret mantra in a way distinct .from those. Moreover, in the Angu/imala Sutra, rare a' Modes ofemptiness: phenomena as as an udarpvara flower, the passage from empty oftheir own entity and the "The buddha is like space" through "How noumenon as not empty ofits own entity could you, Axigulimala, understand/ Empty (210) nothingness!" which indicates, in accor- ' - - - - - - - - - - - - - - - - ' dance with the assertions of some, that everything is a self-emptiness of no,thingness is an introductiqn by Mafijushri. [It leads] to [Axigulimala's] delineating the difference between self-emptiness and other-emptiness, de· spite the fact that [Mafijushr1 actually] knows [the difference]. Then, using the example of a hail-stone becoming non-existent upon melting, Aiigulimala teaches that all afflicted and non-virtuous phenomena are empty; this teaches that all that are in~luded among .mundane conventional truths are empty of themselves and of [their own] entities. Using the example of a vaic;liirya jewel, which does not become non-existent upon melting, he teaches that the final liberation, buddhahood, is not empty. This teaches that the ultimate supramundane truth; the body of attributes, is not empty of its own entity. Using the eiample of an empty home, an empty vase, and an empcy river, he teaches an emptiness of all defects; this teaches that the final liberation is other-emptiness. All descriptions of nonemptiness-"Liberation is not empty in all respects," "A supramundane victor is not empty," "Non-empty phenomena are other," ·and so forthmean that the ultimate noumer1;on is not itself empty of itself. The very
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many statements in other siitras and tantras of "is not empty" and "nonempty" also are similar. The superior Maiijush:ri knows well both self-emptiness and otheremptiness. However: for the sake of teaching that those unskillful persons who assert that everything is only self-empty are like the naked ones and in order to indicate that the proposition that everything is selfemptiness is just bug[-like], relative to propositions m'ade within good differentiation of what is and is not self-empty [Angulimala] gives advice and teachings for those who one~pointedly· have decided that self-emptiness-which is that subjects that cannot withstand analysis and finally disintegrate are empty of their own entities-is the final profundity. The meaning of the statements that buddha is permanent, that the liberation of a buddha is form, that space is buddha-form, and so forth, will be understood later on the occasion of explaining alternative forms and so forth, pure forms and so forth, noumenon's forms and so forth, thusness's forms and so forth, forms and so forth beyond the three realms and three times, and so forth. Moreover, since the system of the ultimate noumenon's emptiness is set forth dearly again and again in this very siitra, you must. definitely take a look at this final sutra of the middle way. You should not even think that since Angulimala was a sinful being, the truth does not accord with his speech, for he is a buddha. Furthermore, this is because in that very siitra it is said that south of this land in a vast land of buddhas as many as the grains of sand of sixty-two Ganges rivers, there is a land called "Decorated by AJI Jewels," where a buddha called "Liked-When-Seen-by-All-the-World Manifestly-Elevated-Great-Effort" resides and in that very siitra it is said that he emanated as AO.gulimala. Moreover, if everything were self- b •Mot/es ofemptinm: phenomena as empty, then the body of attributes of release tmpty-empty and tht noumenon as nonalso would be self-empty, and if that is ac- empty-empty (213) cepted, it also would be totally non-existent, '--....::....:'---....::....:'-------------' whereby this would accord with the systems of the [non-Buddhist] forder naked ones and so forth. The Mahaparinirv1l1Jil Sutra, using the nonexistence of a horse in a cow and the non-existence of a cow in a horse, pronounces that the ultimate noumenon, the great niMI).a, is other-empt}r in the sense of not being empty of itself.
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Doctrine
Also, the Mahiiparinirviir:za Sutra makes c' Modes ofemptiness: phenomena as pronouncements within differentiating well empty ofadventitious defilements and betw~en empty forms, and so forth, and the noumenon as non-empty in the sense non-~mpty forms, and so forth. Concerning . ofbeing the matrix-ofone-gone-to-bliss those, respectively the forms and so forth ofL...:...(2'-1...:5)_·_ _ _ _ _ _ _ _ _ __) adventitious defilements are empty of their owri entities-an emptiness of non-entities-and the forms and so forth of the matrix-of-one-gone~to-bliss are the ultimate, other-emptiness, emptiness thads the [ultimate] nature of non-entities. Likewise, the glorious presence Va- d' Modes ofemptiness: identification of jcapa.J:_li also speaks in consideration of the the great emptiness ofprofound secret ultimate other-emptiness; forms and so ~ntra in a way distinct from those _ _ _ _ _ _ _ _ _ _ ___J forth that are self-empty cannot serve as this L _(215) because these qualities, -stated co· be immeasurable, are not complete in [self-empty] forms, and so forth. Similarly, those called the great emptiness, the five syllables, the empty drop, and the six syllables alscJ.are not self-empty because it is said that those are in ·reference to. the g:reat vajracelement ma~<;lala, the self-arisen pristine wisdom beyond dependent-arising-that is to say, alternative aggregates, alternative constituents, alternative faculties, alternative objects, and so forth that right from the start are devoid of 9bstructions, of equal taste, indestructible, having a vajra-nature, and completely pure. ·Furthermore, in reliance on the iamp of profound quintessential instructions, it should be understood that all mentions of the definitive, final emptiness in the profound tantra sets, .such .as: pardess, omnipresent pervader the great one endowed with the powerful ten aspects the vajra-sun of great illumination a, the supreme of all letters the supreme nature of all things the formless excellence of beautiful form and so forth, are in consideration of the ultimate, other-emptiness, the emptiness that is the [ultimate] nature of non-entities [that is, emptiness. that is the ultimate nature opposite from non-entities]. Similarly, the emptiness set .forth in elevated and stainless sutras,. tantras, and treatises as equivalent and synop.ymous with all the manifold '[indications of reality]: thus ness limit of reality signless basic element ultimate truth
Abridg~d Path
599
element of attributes ultimate mind of enlightenment the letter e [in eva~] the secret the great secreC:y the essential constituent of space bhaga source of attributes water-born vajra triangle the letter a lion-throne locus of bliss the blissful great seal perfection-of-wisdom goddess vishvamata vajravarahi vajranairatmya goddess having variegated form and so forth, is riot a mere self-emptiness, emptiness of non-entities, but is in consideration of the basis of emptiness, the ultimate other-emptiness, the emptiness that is the [ultimate] nature of non-entities [tha~ is, the ultimate nature opposite from non-entities]. 2 'Dtlineation oftht motks oftmptintss. through txtmsivt txplanation ofthtir mtaning {9} (217)
This section has nine parts: delineation of the basis of emptiness and that of which it is empty; how those are ·said to have the meaning ofexisting as the· basic disposition and not existing as the basic disposition; how one passes beyond existence and non-existence, .permanence and annihilation, and superimposition and deprecation when such is realized; indicating that just these modes of emptiness are the thought ofthe mother ofconquerors; how just those motifs ofemptiness are said to have the meaning of not being established and not being removed and of being non-empty and empty; how just these modes of emptiness are said to have the meaning ofexisting and not existing in the mode ofsubsistence, abandonment and realization, and so forth; clearing away wrong conceptions thtft an ultimate other-emptiness which is the basis ofemptiness contradicts scripture; how just that basis a/emptiness is the great emptiness, the profound
600
Abridged Mountain Doctrine
mode of subsistence; and abandoning superimposition and deprecation with regard to textui:ll systems that teach in this way. r-------------------------~
This way of delineating emptiness·well; a' Delineation ofthe basis ojemptiness upon differentiating self-e~ptiness and and that ofwhich it is empty (217) other-emptiness in this manner, is also set forth by the holy superior Asailga, proponent of the great middle. His Summary ofManifest Knowledge of the final great middle says that the basis of emptiness-in which whatsoever empty phenomenon does not exist-is to be.seen as empty of that phenomenon. The basis of emptiness, the noumenal thoroughly established nature, that is the remainder of the emptiness of that phenomenon is to be thoroughly, correctly, and properly known as alWa.ys existing here. This realization of the empty phenomenon as self-empty and the basis of emptiness as other-empty is called correct and proper-that is to say, non-erroneousorientation to emptiness .. Otherwise, if one asserts all as just self-empty or all as just other-empty, this is not iion-erro~eous. Some might think: Is it not thitt (Asailga] describes the bases of the emptiness of self and mine here as the aggregates, constituents, and sensespheres? Why do you assert here that the base of emptiness is the noumenon, the thoroughly established nature? Answer: Although here, tentatively, he says that the aggregates, constituents, and sense-spheres, which are included in other-powered natures, are the bases of emptiness, in the· end the basis of emptiness even of the other-powered natures that are bases of emptiness is the noumenon, the thoroughly established nature; consequently, those are equivalent. Thusness also is said to be among certain constituents and sense-spheres that are included in the uncompounded, and hence from even its being said that thusness is a basis of the. emptiness of self and mine, in the end the basis of emptiness is the noumenon; the thoroughly established nature; consequently, there is no fallacy. Also, he states that selfless other-powered natures, the remainder of the non-existence of the imputational nature, tentatively exist. The noumenal, selfless thoroughly established nature, the remainder of the emptiness even of other-powered natures, really exists. Respectively, these are conventionally existent and ultimately existent. Thus, the bases or' the emptiness of the imputational nature are otherpowered natures. The basis of the emptiness of even other-powered natures is the thoroughly established nature. A basis that is empty of the noumenal thoroughly established nature utterly does not occur, because it is the suchness that spontaneously abides forever and everywhere. In consideration of these different modes of emptiness of the three natures in this way, Maitreya's Ornament for the Great Vehicle Sutras of the
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final middle way also says that the imputational nature is empty in the sense of always not existing. Other-powered natures, although tentatively existent, are empty in the sense of not existing in reality; those two are fabricated and adventi~ious. Maitreya's Diffirentiation ofthe Middle and the Extremes of the final middle way also says that the noumenal thoroughly establishe~ nature exists because the emptiness that is the [ultimate] nature of non-entities [that is, the emptiness that is the ultimate nature opposite from nonentities]-due to being just the fundamental nature-is not empty of its own entity, and it also says that it does not exist because of being empty · even of other-powered natures. Moreover, the conqueror Maitreya b' How those are said to have the meanspeaks of the meaning of not really existing ing ofexisting as the basic disposition and of really existing with respect to phe- and not existing as the basic disposition nomena and. the noumenon [respectively]. (220) These teach that imputational and other-
L.__ _ _ _ _ _ _ _ _ _ _ __ ,
powered phenomena do not really exist and that the noumenal thoroughly established nature really exists; they also indicate the meaning of selfemptiness and other-emptiness. . In consideration of this, it is said, "Those endowed with pristine wisdom know existence and non-existence." Here also, that which exists in the mode of subsistence is other-empty, and that which does not exist in the . mode of subsistence is self-empty. Moreover, on the occasion of teaching suchness in Maitreya's Ornament for the Great Vehicle Sutras, the ultimate is said to be other-empty; it renders a definition of the ultimate as follows: "Not existent": imputational natures and other-powered natures do not really exist. "Nqt non-existent": the noumenal thoroughly established nature is not not really existent. "Not the same": the three natures are not the same entity. "Not other": the three natures are also not different entities-the reason for this and the previous point being that entities are not really established in imputational natures and other-powered natures. Since the noumenal thoroughly established nature. that is the basis empty of imputation·al natures and other-powered natures is uncompounded, it is "not produced or disintegrating, not diminished or in. , creasmg. Since the thoroughly established nature is naturally pure, its entity does not have anything that requires being purified. To attain the thoroughly established nature it must "become purified" of adventitious defilements.
602
Abridged Mountain Doctrine
That which has all five characteristics of non-duality is the definition of the ultimate; this has been explained in accordance with [Vasubandhu's] commentary. Therefore, since here also the noumenal thoroughly established nature that is empty of imputational natures and other-powered natures is said to exist as the ultimate, the ultimate is well confirmed as otheremptiness. Here, in accordance with the statement c' How one passes beyond existence and in that way of the meaning of not existing non-existence, permanence and annihilaand not not existing,- Maitreya's Differentia- tion, and superimposition and deprecation of the Middle and the Extremes says, tion when such is realized (222) "Not existent, and also not non-existent," '--------------'-----' and moreover the thought of all the statements-in a great many stainless texts of the middle way-of being devoid of the extremes of existence and non~existence is that: Since all dependently arisen conventionalities do not really exist, when one realizes this, one does not fall to an extreme of existence and is released from the extreme of superimposition. Since the ultimate noumenon that is beyond dependent-arising is never non-existent, when one realizes this, one does not fall to an extreme of non-existence and is rdeased from the extreme of deprecation. Otherwise, those .who, in accordance with the assertions of some, assert that just one phenomenon-that is not existent and is also non-existent-is the definitive meaning devoid of extremes, saying ''Just the ultimate does not ultimately exist and also does not not ultimately exist," do not accord with t~e meaning of the mode of subsistence and contradict the thought of the buddhas and the great bodhisattvas. [Vasubandhu's) Extensive· Commentary d' Indicating that just these modes of on the Perfection of Wisdom Sutra in One emptiness are the thought ofthe mother Hundred Tho~and Stanzas extensively sets ofthe conquerors (223) forth the manner of the ultimate otheremptiness in many ways. Moreover, [Vasuban.dhu's] Commentary on the Extensive Mother, the Twenty-five Thousand Stanza, and Eighteen Thousand Stanza Perfection of Wisdom Sutras says that the ultimate is other-emptiness, ·"Emptiness is devoid of others and others; for example, because of being devoid of water, a pot is said to be empty," and so forth. It speaks of the thoroughly established nature in nine aspects: i:husness-the indestructible thoroughly established nature unmistaken thusness-'-non-erroneous thoroughly established nature non-other thusness-immutable thoroughly established nature noumenon-natural thoroughly established nature
Abridged Path
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element of attributes-thoroughly established nature as the cause of pure qualities the abiding of qualities-thoroughly established nature at all times flawlessness of qualities-irreversible thoroughly established nature limit of reality_:_thoroughly established nature as suchness inconceivable element-thoroughly established nature as beyond logic. ·(quotations only)
e' How just those ~odes ofemptiness are said to have the meaning of not being established and not being removed and of being non-empty and empty (224)
Moreover, the Mahaparinirvltl}ll. Sutra f' How just these modes ofemptiness are again and again sets forth the profound said to have the meaning ofexisting and emptiness of not being empty ofitself, such not existing in the mode ofsubsistmce, as with, "Do not say that the four quali- abandonment and realization, tmd so ties-permanence, bliss, self, and thorough ._fi_o_re._h_(2_'2_5..,..)_ _ _ _ _ _ _ _ __, purity-are empty." This very siitra also says that that which is empty of its own entity does not exist in the dispositional mode of subsistence and that that which is the remainder of that exists in the dispositional mode of subsistence. You need properly to understand well the mode of subsistence of the two truths or the mode of subsistence of the matrix-of-one-gone-to-bliss and of adventitious defilements, differentiating well the ·meaning of existence and non-existence, exclusionary elimination and non-exclusionary elimination, non-affirming negative and affirming negative, and so forth in· dependence upon profound quintessential instructions that are without the fallacy of containing contradictions. Otherwise, ·you will I}Ot see the profound suchness. ·Objection: The Descent into Laizkii Sutra g' Clearing away wrong conceptions that speaks of seven emptinesses and says that, an ultimate other-emptiness that is the from among these, the emptiness that is the- basis ofemptiness contradicts scripture one-being-empty-of-the-other is the lowest (227) of all seven and says, "Such an emptiness is L - - - - - - - - - - - - - - - ' to be thoroughly abandoned." Therefore, how does your ultimate otheremptiness differ from this? Answer: That is not so, because: the emptiness that is the-one-being-empty-of-the-other and that the Descent ·into Laizka Sutra says is the worst is in consideration of the emptiness that is the-one-being-empty-of-the-other with regard to conventional phenomena and furthermore the ultimate nature's emptiness of conventional,
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adventitious phenomena is more extremely different than just very different. From among the seven emptinesses, the Descent into Lanka Sutra calls the ultimate pristine wisdom of superiors, which is other-emptiness empty of all views and faulty predispositions,- the great emptiness. Therefore, a building's emptiness of horses and elephants and other such emptinesses are set forth as examples [or analogs] of the' ultimate other-emptiness but are not set forth as the 111eaning of emptiness. Those are neither the conventional emptiness nor the ultimate emptiness. Consequently, just as self-emptiness does not fulfill the role of ultimate emptiness, other-emptiness also does ·not fulfill the role of conventional emptiness. Hence, in consideration of conventional emptiness [the Descent into Lanka Sutra] says that since the emptiness that is the-one-being-empty-of-theother is the worst of emptinesses, it is to be -abandoned, and we also assert this in just that way. Therefore, we do not have any fault of contradicting scripture. · Moreover, because ultimate other- h. HOW just that basis ofemptiness is the emptiness is an essence of limitless qualities great emptiness, the profound mode of of the body of attributes and because it just subsistence (228) is exalted emptiness that is not an emptiness'----------------' of mere non-establishment, it is also the great emptiness. You should become skilled in the thought of the great many statements using the name "great emptiness" for ultimate other-emptiness, the basis of emptiness. Moreover, the Sutra of the Great Emptiness speaks at length about the mode of other-emptiness. After saying much about the mode of being etnpty of some phenomena but not being empty of some-using the example that the good building of M~gar;unata is empty of horses, eiephants, and so forth, but is not empty of monastics, and so forth-it says that buddhas, although empty of contaminations, are not empty of the uncompounded emptiness that is release. This also clearly teaches ultimate other-emptiness, the basis of emptiness. The statement that this orientation to emptiness is correct, proper, and non-erroneous implicitly indicates that orientation to an emptiness in which everything is empty of its own entity is not correct.
all
i 'Abandoning superimposition and deprecation with regard to textual syitems teaching in this way {10} (230)
This section has ten parts: indicating that there are no sources for ·and there are damages to the assertion that the third wheel ofdoctrine is mind-only; indicating that profound commentaries on the thought ofthe third wheel are in agreement with that; indicating that in particular the assertion that Maitreya
s
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D~fferentiadon of the Middle and the Extremes is mind-only· is similarly flawed; indicating that som.e are mistaken due to not knowing the division of two truths with regard to mind-only; how ultimate mind-only is taught also in profound secret mantra texts; indicating the thought ofsetting forth conventional mind-only in some {texts}; clearing away the fault of deprecation also with respect to other texts such as Asanga sSummary ofManifest Knowledge; the great absurdity if. due to teaching mind-only temporarily, [a text} became a proprietary text of mind-only; indicating that if one asserts even tantras to be mindonly, one does not know their thought; and hence, an indication of the benefits ofhaving and the disadvant(!ges of not having distinguishing quintessential instrUctions.
Objection: Since the final wheel of doc- 1 "Indicating that there are no sources trine together with the Sutra Unraveling the for and there are damages to the assertion Thought are proprietary texts of the propo- that the third wheel ofdoctrine is mindnents of· mind-only, the explanation that .___0n_ly_(._"2_~_0J_ _ _ _ _ _ _ _ ___, they are the final middle way is not right. Answer: There are no pure sources indicating that those are proprietary texts of the proponents of mind-only. Objection: They are proprietary texts of mind-only because the three natures are taught in them. Answer: In that case, the Mother of the Conquerors [that is, the Perfection of Wisdom Siitras] would be proprietary texts of mind-only, because the three natures are taught in them. Moreover, the Medium-Length Mother [that is, the Twenty-five Thousand Stanza Perfection of Wisdom Sutra] says that the-basis of the ~mptiness of the imputational nature and of the otherpowered nature is the basic element of the ultimate, the thoroughly established nature, and speaks of how the three natures are set forth within applying such through to the qualities of buddhahood. · The th~ught of those [passages] has the ,--2-"-In_d_ic,-a-tin-~-t.-h-at_p_r,_ofo_u_n_d_c_o_m_m_m_ta_r_-, same meanmg as the statements of good ies on the thought ofthe third wheel are· differentiation by the conqueror Maitreya, in agreement with that (232) proponent of the great middle, [in the Differentiation ofthe Middle and the Extremes]. Hence, it is not that by reason of teaching the three natures [a text] becomes a proprietary text of mindonly,· because even in many various textual systems of the great middle, such as [Vasubandhu's] Commentary on the One Hundred Thousand Stanza, Twenty-five Thousand Stanza, and Eighteen Thousand Stanza Perfection of Wisdom Sutras, [Vasubandhu's] Commentary on the Perfection of Wisdom Sutra in One Hundred Thousand Stanzas, and forth presentations of the
so
three natures are set forth saying that:
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The basis of the emptiness of the imputational nature is other-powered natures. The basis of the emptiness also of those [other-powered natures] is the thoroughly established nature. A basis of the emptiness of that [thoroughly established nature] does not occur. and also say that: Both of' the former two [that is, imputational natures and otherpowered natures] are imputational natures. The basis of the emptiness of them is the ultimate. A basis of the emptiness of that [ultimate] d
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Likewise, Vasubandhu's. statement in commentary on "That is the middle path": Thus, this is taken as concordant with what appears in the Perfection ofWisdom [SU.tras], and so forth, "All these are not empty and are also not non-empty." contradicts the mind-only school, and his teaching that mind, mentality, and consciousness exist conventionally but do. not ultimately exist also contradicts the mind-only school. Objection: [Maitreya's] statement: Depending on the apprehendable,' The unapprehendable is generated·. Depending on the unapprehendable, The unapprehendable is generated. establishes this as a mind-only text. Answer: That is not the case, because [Vasubandhu] says that this is beyond mind-only, "Depending on non-apprehension of objects, nonapprehension even of cognition-only is, generated." Likewise, if those who are endowed with the uncommon quintessential instructions of the three cycles of bodhisattva commentaries look into this well, they will realize that [Maitreya's Differentiation of the Middle and the Extremes] teaches in complete form the great vehicle path, together with the basis and fruit, and is not a text limited to mind-only. Similarly, the Descen~ into L:znkij. Sutr_a r--4-"-ln_d.;...ic-a-tin_g_th-at-s-om-ea_r;_e_m_is_ta_k-en---, also says that, for the nme bemg, one 1s due to not knowing the division oftwo taught mind-only, but finally having thor- truths with regard to mind-only (236) oughly passed beyond that, one is taught the middle without appearance, and that, having also passed beyond this, one is taught the middle with appearance, and it says that if one does not arrive at that, one has not seen the profound meaning of the great vehicle. Similarly, [the Descent into Lailkii Sutra] speaks of the ground, the ultima~e mindwhich is devoid of compounded objects and subjects as well as conditions and which is without conventional mind-the natural basic element, the vajra body, the supreme brahma as mind-only, and it similarly speaks of the basis· devoid of conventional mind, thusness, limit of reality, natural ni.rva1,1a, element of attributes, variegated body of the aU-good mind, and clear light basis devoid of all extremes such as existence, non-existence, and so forth as mind-only, and also that very [Descent into Lanka Sutra] speaks of the basis-which is without the appearance of external adventitious defilements and which is the matrix-of-one-gone-to-bliss, the element of
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attributes, the ultimate mind appearing in the aspects of bodies, enjoyments, abodes, and so forth-as mind-only. The meaning of such statements again and again of ultimate mind-only beyond conventional mind-only should be understood in reliance upon the . profound quintessential instructions of the three cycles of bodhisattva commentaries. Therefore, mistaking statements in them about ultimate mind-only, you should not propound that the Descent into Lanka Sima and so forth are proprietary texts of mind-only that is not beyond consciousness because there is a great difference between not having passed beyond consciousness and having passed beyond consciousness. Also, statements in those texts of woi:ldly mind-only ate doors to a~d methods for entering suchness; they are not taking [worldly mind-only] to be finaL That very siitra [the Descent into Lanka] speaks of worldly mindonly, ~hich is the same as the mind-only renowned to logicians. It is not suitable to be final mind-only because that very Descent into Lanka Sima speaks at length of the difference between mundane and supramundane aspects of mind-only. In accordance with that, the Glorious 5" How ultimate "lind-only is taught Kii.lachakra Tantra, the finality of the great also in profound secret mantra texts middle way, also speaks of the basis in (239) which conventional mind is primordially'----------------' stopped, ultimate mind-only. When it speaks of the self-arisen, ultimate, undifferentiable basic element and basic knowledge, vajrasattva, and great seal as mind-only, this kin consideration of ultimate mind-only. It is the same as the ultimate mind-only mentioned in the profound textual systems of the third wheel of doctrine, the Descent into Lanka Sutra and so forth. Likewise, the mentions of ultimate mind-only by the foremost venerable holy Avalokiteshvara [that is, Kalki PuiJ.~arika] with "the mind having the essence of emptiness with apprehension and of compassion without apprehension," and so forth, are also similar. Also, the LadfSky- Traveler Vajra Tent Tantra illuminates the ultimate mind. Through meditating on the ultimate buddha, the mind vast and uncempounded like space, one is completely purified. The precious ultimate mind (the basis of cyclic existence and nirva~J.a) and the supremely blissful pure mind itself (like space, the basis of all phenomena)-the aspectless mind endowed with all aspects of objects, sense powers, and so forth-are the ultimate mind. Moreover, the holy Saraha speaks of the noumenon which is the basis of all of grclic existence and nirva~J.a, the ultimate mind, as like a wishgranting jewel. Lik~ise, the Glorious Vajra Garland Tantra also speaks of the element of attributes itself as the ultimate mind, and the Great Seal
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Drop Tantra also speaks of ·the element of attributes itself as the ultimate mind. Likewise, the Glorious Thorough Union also elucidates the ultimate mind, speaking of the natural clear light always abiding in the hearts of all, partless supremely subtle drop, the five pristine wisdoms, the ultimate aligood mind as the ultimate mind of enlightenment. Likewise, the Glorious Ocean ofSky-Travelers also says that although the limitless, ultimate mind of equal taste abides in the beginning, middle, and end, it is difficult for worldly beings .to find. Likewise, the Tantra ofthe Supreme Original Buddha also speaks of it as being the ultimate object of knowledge and also the ultimate mind. [Maitreya's Ornament fo~ the Great Ve- 6" Indicating the thought ofsettingforth hicle Sutras is not a proprietary text of mind- conventional mind-only in some [texts] only) because the statement, "Then they (241) realize that the mind also is just non- ' - - - - - - - - - - - - - - - - ' existent," also teaches in a manner beyond mind-only. Moreover, in this great vehicle there are bodhisattvas who have accumulated the collections [of merit and wisdom] and who realize that all included in the three cyclic existences are empty of the two selves, whereupon they enter into suchness by way of cognition-only. Hence, in the context of a bodhisattva's concordance with definite differentiation [that is, a bodhisattva's path of preparation), they abide in mind-only, and, just after that, they directly see the mind also as non-existent. From that p·oint on, they have thoroughly passed beyond mind-only. In Vasubandhu's Commentary on (Maitreya's) "Differentiation ofthe Middle and the. Extremes" this mode is called the "technique for entering into the character of non-existence." Asanga's Summary of the Great Vehicle says that this is the technique and door for entering into suchness, "Entry there." This [system] is not confined just to mind-only; that the Summary ofthe Great Vehicle says that cognition does· not exist is very contradictory with the point that proponents of mindonly assert that consciousness is ultimately true. r--------~---~ Similarly, a~sertions that Asanga' s ·7" Clea;ing away the fault ofdeprecaSummary ofManifest Knowledge and so forth tion also with respect to other texts such are proprietary texts of mind-only by reason as the Summary of Manifest Knowlof their teaching the mind-basis-of-all are edge (244) also mistaken. This is because the mind-'---~-------------' basis-of-all is taught again and again also in the profound tantra sets and in final textual systems of the middle way; such as the three cycles of bodhisattva commentaries. Also, [Asanga' s Summary ofManifest Knowledge and so forth) do not become proprietary texts of mind-only even due to teaching the presentations of the aggregat~s, constituents, and sense-spheres, because these [topics] are .again and again set forth also in the profound sutras and
610
Ab:ridg~d Mountain
Doctrinf
tantras of the great middle, as well as in their commentaries. Moreover, this text [Asanga's Summary ofManifest Knowledge]: quotes a siitra.beyond mind-only quotes scriptural passages beyond mind-only moreover refu~es that dependent~arisings are ~reduced from the four extremes speaks of the production-non-nature and says that all phenomena are unproduced, unceasing, quiescent from the start,· naturally thoroughly passed beyond sorrow and empty of the two selves, and so forth. Consequently, [Asanga's Summary ofManifest Knowledge] is endowed with the profound quintessential instructions of the three cycles of bodhisattva commentaries. Hence, if upon forsaking the hoses of asserters and the [bad] predispositions [accrued] frofll creating dissension, one considers it well, it is clear that in the end it is a text beyond mind-only, although it temporarily teaches mind-only. Furthermore, it does not become a proprietary text of mind-only even due to its saying that the noumenal ultimate that is the basis of the emptiness of the two selves exists, because such would mbst absurdly be the case with the textual systems of the middle way that teach the ultimate, otheremptiness. Also, the assertion that, due to these reasons, Maitreya' s Ornament for the Great Vehicle Sutras is mind-only is similarly cleared away. Objection: [Maitreya's Ornament for the Great Vehicle Sutras] indicates that [the teaching of] one vehicle requires interpretation, and, therefore, it is established that it is a text of mind-only. Answer: This text does not have even th~ slightest teaching that one vehicle requires interpretation. These lines, "In order co lead some/ And in order to take care of others," indicate the purpose [of teaching one vehicle]. If this came to require interpretation, it would be very aBsurd.' Objection: Due to describing those whose lineage is severed it is established that [Maitreya's Ornament for the Great Vehicle Sutras] is a proprietary text of mind-only. Answer: There is no entailment here either, for there is no one whose naturally abiding lineage is,~evered, but there are many whose developmental lineage is severed, and while such is the case in fact, this also is mentioned well in textual systems of the middle way-the Mahapariniroii7Ja Sutra; the Angulimala Sutra, Maitreya's Sublime Continuum of the Great See 120 for further explanation of this pi!ssage.
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Vehicle, and so forth. Moreover, such is to be understood from the fact th~t although all sentient beings have the buddha-matrix, there are many who have not planted seeds of liberation and who have not generated virtues. That there is no one whose naturally abiding lineage is severed is extensively set forth in this very text [Maitreya's Ornament for the Great Vehicle Sutras]. . . Furthermore, in commentary on that very text Vasubandhu.speaks of extinguishment of other-powered natures and extinguishment of the ·mindbasis-of-all, which are completely beyond mind-only. Hence, there does not appear to be even the slightest source for the prevalence of the bad renown that: 1. The proponents of mind-only assert that there are those whose lineage is severed, but the proponents of the middle do not. 2. The proponents of mind-only assert that [the teaching of] one vehicle requires interpretation. 3. The three natures is the religious vocabulary solely of the proponents of mind-only. 4. Due to teaching eight collections of consciousness, such as the mindbasis-of-all and so forth, [a text] is established as being just mind-only. and so forth, and th~re are very many sources of great damage [to those assertions]. Consequently, they should be cast away like poison, because those are mistakes made in dependence upon not knowing how to differentiate mind-only in terms of the two truths (1) from not encountering the profound quintessential instructions of.the [three] bodhisattva commentaries and (2) in dependence upon [mis]interpreting certain passages. Similarly, in this and that profound tantra, the ultimate mind itself is agai,I) and again set forth .by way of many forms such as great mind, vajrasattva, mind of enlightenment, blissful mind, great desire, great hatred, great obscuration, other minds and mental factors, other consciousness, and so forth. And, since no phenomenon separate from those exists in the mode of subsistence that is the basic disposition, they have the same connotation as the statements that there are no phenomena except for the element of attributes. Consequently, although mind-only is taught temporarily, if elevated textual systems that teach the profound and vast meaning of the great middle, the finality beyond those, are delineated as proprietary texts of niind-only, this becomes an action abandoning the holy doctrine. Objection: Through the very fact of 8" The great absurdity if. due to tetzching teaching mind-only temporarily, it is estab- mind-only temporarily, [a text] became a lished as a text of mi~d-only. proprietary text ofmind-only (248)
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Answer: Then, because the Mother [Perfection of Wisdom Siitras], Maitreya' s Ornament for the Clear Realizations, and so forth teach the hearer vehicle, would those become hearer texts, since the 'reasoning is parallel?! Therefore, although the profound siitras of the third wheel such as the. Sutra Unraveling the Thought and so forth, Maitreya's Ornament for the Great Vehicle Sutras, Differentiation of the Middle and the Extremes, and so forth, and Asanga's Grounds ofYogic Practice, Summary ofthe Great Vehicle, Summary ofManifest Knowledge, and so forth temporarily teach mind-only, you should not deprecate their final teachings of the great middle that pass far beyond this and are one in meaning with secret mantra. Objection: Through the very name "Grounds ofYogic Practice' itself, it is established as mind-only. Answer: In that case, it would [absurdly] follow that Aryadeva's Four Hundred Stanzas on Yogic Practice also would be a text of mind-only. See and realize that in Asailga's Compendium ofBases he again and again speaks of the middle devoid of extremes. Also, although Vasubandhu's The Thirty is renowned to be a text of mind-only, in the end it speaks of what has passed beyond cognition-only. Her~ also the statement of "no-mind, non-apprehension" contradicts the assertion py proponents of mind-only that mind-consciousness;_ultimately exists. Furthermore: uncontaminated element of attributes .inconceivable element of attributes ultimate virtue immutable stable noumenon bli~s in the ultimate mode of subsistence primordial body of release attributes that are the qualities unP,ifferentiable from the body of attrib. utes of a great subduer beyond the n~mber of grains of sand of the Ganges are way beyond the phenomena of consciousness, and hence con,tradict the assertion by the proponents of mind-only that consciousness is ultimately true. Similarly, the noumenal thoroughly established nature which is said to be thusness also just is non-dual pristine wisdom. Hence it is completely beyond the phenomena of consciousness. Consequently, although it indeed is the case that in these texts mind-only is taught, in the end what is way beyond that is taught, and hence if these are delineated as proprietary texts of mind-only, it does not accord with the thought of the authors. Moreover, if pristine wisdom, buddha, body of attributes, nature body, thusness, and the like--that are beyond the phenomena of consciousness-
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are taught well, [a text] has passed beyond the system of the proponents of mind-only. Furthermore, even the statements of ~he emptiness of the two selves and voidness of apprehended-object and apprehending-subject have passed beyond mind-only: because Kalki Puf.19-arika's Stainless Light says, "Now let us set forth the yogic practitioners' fallacy of an apprehending subject: Those who propound all three existences' as just consciousness assert consciousness," and, "Even the yogic practitioners have an apprehender that is consciousness," and because if an apprehender exists, it is not fitting to be devoid of a self of phenomena. Also, the assertion that profound tantras 9" Indicating that ifone asserts even such as the Kalachakra and so forth are not tantras to be mind-only, one does not beyond mind-only is extremely unreason- know their thought (251) able: because Kalki Puf.19-arika' s Glorious Stainless Light sets 'forth many profound and vast doctrines beyond mind-only and because all the final tantras such as the Kalachakra, mantras, deities, and maJ:.19-alas are self-arisen pristine wisdom beyond mind, mentality, and consciousness. Consequently, you should not deprecate the profound scriptures thoroughly beyond mind-only because it would constitute a huge karma of abandoning the doctrine. Therefore, these good differentiations 10" Hence, an indication ofthe benefits of: ofhaving distinguishing quintessential .existing and not existing in the mode of instructions and the disadvantages ofnot having distinguishing quintessential subsistence instructions (252) self-emptiness.and Qther-emptiness non-affirming negative and affirming negative eliminative exclusion and inclusionary exclusion abandonment and pristine wisdom empty-emptiness and non-empty emptiness that which does not exist and ii:s remainder and so forth become clear from possession of the uncommon quintessential instructions of the final wheel of doctrine and of the profound tantras, which were brilliantly clarified by the [three] bodhisattva commentaries. If
The desire, form, and formless realms; or, those living below, above, and on che earth.
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Abridged Mountain Doctrine
one possesses those, the meaning of the middle wheel of doctrine also becomes clear, like gazing from high .in space at great mountains. If one is devoid of those uncommon quintessential instructions, then there is no possibility of an emptiness beyond self-emptiness, pure self, uncompounded pristine wisdom, undifferentiable basic element and basic knowledge, undifferentiable basis and fruit, and so forth. Also, there come to be many series of bad views such as that since the matrix-of-one-gone-to-bliss requires interpretation, it does not exist in fact. Thereby, one spreads about ruinations of views. (b) Mode ofestablishing a noumenon other than this self-emptiness through the causal instructions ofthe statement of many synonyms ofthe basis ofemptiness {2} (253)
This section has two paf1s: actual synonyms and purpose ofthe synonyms.
!1
1
Actual synonyms {2} (253)
This section has two parts: briifindication ofthe profound great emptiness'having many sy'{onyms and extemive explanation of damage to the assertion ·that self-emptiness and the ultimate, and so forth, are synonyms.
~--~------------------~
Therefore, those who wish to abandon· a Briefindication ofthe profound great all bad views, possess the excellent view of emptiness having many synonyms (253) reality, perceive the meanings of statements with a thought behind them or the· great intentions, and perceive the meaning of suchness should work at gaining non-erroneous ascertainment upon ·delineating well the difference between self-emptiness and other-emptiness, and so forth. The complete containment of all aspects in one does not occur in any conventional phenomenon. Consequently, the emptiness endowed with all aspects, the sole meaning that has many synonyms, such as the letter e and so forth, is the ultimate emptiness and not possibly a conventional emptiness. 1
b Extensive explanation ofdamage to the assertion that self-emptiness, the ultimate, and so forth are synonyms {13} (254) 1
This section has thirteen parts: the great absurdity ifself-emptiness and thusness were synonyms; the great absurdity ifself-emptiness q.nd the limit ofreality were synonyms; the great absurdity if self-emptiness and the signless basic element
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w~re synonyms; the great absurdity ifself-emptiness and the ultimate truth were synonyms; the great absurdity ifself-emptiness and the element ofattributes were synonyms; the great absurdity ifself-emptiness and the ultimate mind ofenlightenment were synonyms; how to stop any chance for responses to dispelling fallacies {adduced} about those; the great absurdity ifthe bhaga ofthe mode ofsubsistence and self-emptiness were synonyms; the great absurdity if the great seal of the mode of subsistence, and so forth, and self-emptiness were synonyms; the great absurdity if the great secret and secret of the mode of subsistence, and so forth, and self-emptiness were synonyms; the great absurdity ifthe triangle ofthe mode of subsistence, phenomena-source, and so forth and self-emptiness were synonyms; indicating that many other synonyms stated for the ultimate are other than self-emptiness.
Objection: The emptiness said to possess 1" The great absurdity ifself-emptiness many synonyms such as thusness is only and thusness were synonyms (254) ·self-emptiness-all phenomena's emptiness of their own entities. Answer: In that case, those with perverse attachment who are said to be subject to not at all attaining nirvat;~a would be thusness because they are empty of their own entities. If that is accepted, then they would be buddhas because of being thusness. Do not think that being thusness does not entail being buddha because there are a great many pure scriptures teaching that that which is thusness is buddha. Moreover, if [thusness and self-emptiness] were synonyms, then even adventitious things changing into something else a.nd again into something else would be thusness because of being empty of their own respective entities. If that is accepted, it would be very absurd for [thusness] to be unchanging into something else and again something else because it is said that the meaning of thusness is that it does not change into something else because the holy superior Asanga says, "Why is thusness calfed 'thusness'? Because of just not changing into something else," and also the holy Maitreya says, "Not [becoming] other." Furthermore, even non-virtues would be thusness because of being selfempty, and if that is accepted, they would be virtues due to being ultimate virtues, existent virtues,. and uncompounded virtues because of being thusness. You have accepted this reason, and since it is said again and again in pure scriptures that whatever is thusness is ultimate virtue, existent virtue, and uncompound~ virtue, the entailments also exist. Consequently, although those things subject to change are emptiness {that is, are empty of their own entities], they are not thusness. Although that which is thusness is emptiness, it is not self-emptiness and also is not an emptiness that does not know itself by itself.
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It should similarly be understood that 2" .The great absurdity ifselfemptiness the others-limit of reality and so forth- and the limit ofreality were synonyms are also just not synonymous .with self- (255) emptiness. If self-emptiness and limit ofl.__ _ _ _ _ _ _ _ _ _ _ __, reality were synonyms, even all errors, would be the limit of reality, and if that is accepted, they would be non-erroneous. This is because the holy victor Maitreya says that the meaning of the limit of reality is the finality of the non-erroneous when he says, "Non-erroneous." r-----------------------~ ~ikewise, . if it. is assert~d . that self- 3" The great absurdity ifselfemptiness emptmess and the stgnless baste element are and the signless basic element were. synosynonyms, even things whose signs are not nyms (255) -stopped would be self-empty, due to which t.._:_ _ _ _ _ _ _ _ _ _ __l they would the signless basic element, and if that is accepted, t~eir signs would be stopped. This is because the holy victor Maitreya says that the meaning of the signless basic element is the basis in which those signs are stopped when he says, "Stoppage of those," and the holy superior Asanga says, "What is signlessness? It is the thorough quiescence of signs." . ~ikewise, if .it is asserted that self- 4" The great absurdity ifselfemptiness emptmess and ultimate truth are synonyms, and the ultimate truth were synonyms even the two obstructions would be ultimate (255) truths because of being self-empty, and ifl________________:____________j that is accepted, they would not be fit to be abandoned even by any antidote and also would be objects of activity of self-cognition by a superior's highest pristine wisdom. This is because the holy glorious protector Maitreya says, "ObJect of activity of superiors," and the superior, honorable ~anga says, "Why is it called 'ultimate'? Because of being the object of ac~ tivity of superiors' highest pristine wisdom." Likewise, if it is asserted that self- ~----~--------, 5'! The great absurdity ifselfemptiness emptiness and ultimate truth are synonyms, and the element ofattributes were synoeven the awful actions and afflictive emo- nyms (256) tions-that are causes of bad transmigrations would be the element of attributes because of being self-emptiness, and if this 'is accepted, they would be causes of the attributes of a superior. This is because [Maitreya] says, "Cause. of the attributes of a superior," and [Asanga] says, "Why is it called the element of attributes? Because of being the cause of all attributes of hearers, solitary realiiers, and buddhas." . If emp~iness in ~e statement tha.t the 6" The great absurdity ifselfemptiness ultimate mmd of enhghtenment, einpttness, and the ultimate mind ofenlightenment and so forth· are synonymous were in con- were synonyms (256) sideration of self-emptiness, even minds of awful sins that are not the ultimate mind of enlightenment would very
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absurdly be the ultimate; mind of enlightenment. r-----------------------~ Objection:_ The fa~tors of emp~iness of 7" How to stop any chance for rejoinders the aforement10ned thmgs such as til deeds dispelling those fallacies (256) are synonymous with the ultimate mind of'----------~·- - - - - - - ' enlightenment, element of attributes, and so forth but their factors of appearance of afflictive emotions are not such. Hence, those.faults do not exist. An;wer: In that case, are the .factors of appearance empty or not empty? If they are empty, then they also would be thusness and so forth. Nonempty things are impossible. Such is extremely unreaS?!lable since: [Nagarjuna's Essay on the Mind ofEnlightenment says]: Conventionalities are described as emptiness_es. Just emptinesses.are conventionalities Because it is definite that without one, the other does not occur, Like product and impermanent thing. and [the Heart Sutra says], "Form is emptiness; emptiness is form," and so forth. The mode of reasoning of these comes to mean that "Appearance is emptiness; emptiness is appearance. It is not other than that; that is not other thank" Similarly, since it also would have to be asserted that factors of appearance are non-virtuous, factors of emptiness are virtuous, and non-empty factors of appearance do not occur, non-virtuous appearance factors also would be empty of their own entities, whereby they would most absurdly be thusness and virtue. This is because the holy honorable superior Asanga says; "What is ultimate virtue? Thusness." Moreover, the statements of many B" The great absurdity ifthe bhaga of synonyms of emptiness, such as final bhaga the mode ofsubsistence and self-emptiness and so forth, are in consideration of their were synonyms (257) being synonyms of the ultimate otheremptiness, the basis of emptiness, and not in consideration of selfemptiness. If they were synonymous with self-emptiness, even awful adventitious defilements, which do not contain the beneficent qualities ·of omniscience, would be the final bhaga, and if that is accepted, they would be precious buddha-containers, containing the beneficent qualities of lordship and so forth. It also should be known that the Great Seal Drop Tantra says chat the noumenon residing in .·all phenomena, the matrix-of-one-gone-to-bliss, bhaga, is the ultimate mind of enlightenment.
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Furthermore, because. even the great ill deeds of bad sentient beings are self-empty, it would have to be asserted that these are the final bhaga, whereby there would be the great absurdity' that they would contain all its beneficent qualities. Similarly, a statement from the Glorious Hevajra cited in Achalagarbha's Connected Explanation also calls the lady perfection ·of wisdom, who naturally has primordially overcome the devils and affliCtive emotions, bhaga; and the Glorious Vajrashekara Tantra also ca:lls the basis that naturally has primordially overcome all discordant factors bhaga; and the Glorious Hevajra also calls the buddha of naturally established final qualities and abandonments bhaga; and the Glorious Vajra Garliznd Tantra also calls the ultimate mind of enlightenment-undifferentiable basic element and basi~ knowledge in which all attributes of ultimate qualities are C
gug1 pa; translation unsure.
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look in those scriptures for extensive presentations. " . F~r~hermore, that emptiness. is cal~ed r--9-.. -T.-"he_P'_ea_t_a-bs-u-rd-ity_if_t._he-va-ifr.-a-oj-.-th-e" vaJra m the pure tantras lS also m cons1d- mode ofsubsistence and self-emptiness erai:ion of just the ultimate other-emptiness, were synonyms (261) the basis of emptiness, and not selfemptiness. If it is asserted that self-emptiness fulfills that vajra, then even squashy, essenceless, pithless, splittable, divisible, burned, and destroyed bad things-dirty substances such as the squishy, the rotten, slime, and so forth-would be the final vajra because of being empty of their own entities. If that is accepted, it would have to be asserted that those would be haid, would be the essence, would not be pithless, and so forth. This is because: that which is the basic element indivisible and indestructible by anything the hard stable truth, reality unchangeable thusness the entity of the five pristine wisdoms and five buddhas the mind of clear light, naturally luminous are called "vajra." You should relieve that the following are just not fit tO be other than the ultimate other-emptiness, the basis of emptiness, the emptiness that is the [uitimate] nature of non-entities [that is, emptiness that is the. ultimate nature opposite from non-entities]: the Expressi(m ofManjushri's Ultimate Names calls "vajra" all aspects of the matrix-of-one-gone-to-bliss-the sole ultimate self-arisen pristine ·wisdom, the power of hardness and solidity, resounding, sounds, laughter, magical artifice, heart, essence, self, bliss, joy, eyes, hair, fine hairs, . nails, skin, belly, seat, rosary, ornaments, power, weapons such as arrows and swords, initiation, descent, intelligence·, glory, sun, moon, and so forth likewise, from the seventy-second stanza it calls "vajra" all of these-the divine sense-spheres, limbs, music and dance, weapons, and so forth of pristine wisdom that are the undifferentiable method and wisdom of ultimate thusness: vajra frightening, vajra collection, vajra body, vajra eyes, vajra ears, vajra nose, vajra ·tongue, vajra teeth, vajra nails, vajra hair, vajra fine hairs, vajra adornments; vajra laughter, vajra song, vajra dance, vajra weapons, and so forth Vajrapal).i, holy caretaker of the secret, also speaks of the vajra that is the body of attributes and perfection· of wisdom goddess and also is emptiness.
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Similarly, final [statements] in the Thorough Purification ofAltBad Transmigrations Tantra also call "vajra" the deities of self-arisen pristine wisdom of undifferentiable method and wisdom. Similarly; the Compendium of Principles ofAll Ones-Gone-Thui also calls "vajra" the deities endowed with the faculties of the limit of reality, the matrix-of-one-gone-to-bliss, and endowed with aspects. Also, the Tantra ofthe Supreme Original Buddha calls "vajra" the exalted body, speech, and mind of the great enlightenment, and the Glorious Vajrashekara also calls just the very stable element of attributes "pristine wisdom, buddha, and vajra." Also, the Tantra of the Supreme Original Buddha calls "vajra" the non-proliferated noumenon, great bliss, the perfection of wisdom. And Kalki Pu~<;larika's Stainless Light also calls "vajra" the thirtysix deities, such as the ultimate six aggregates of undifferentiable basic element and basic knowledge. Similarly, a great many other tantras speak of:
all
exalted body vajra, speech vajra, mind vajra, pristine wisdom vajra, and so forth vaJra discriminations, vajra compositional factors, and so forth vajra sense-spheres such as vajra eye and vajraform, and so forth vajra elemental basic element, vajra hu1?2-maker, vajra frightener, vajra lord, 'vajra sky-traveler, vajra peak, vajra seat, and so forth desire vajra, hatred vajra, obscuration vajra, jealousy vajra, and so forth vajra autumn, vajra winter, and so forth vajra vehicle, vajra mantra, vafra yoga, vajra sow, vajra liberatress, vajra selflessness lady, and so forth . .A)I of these are just equivalent with: noumenon element of attributes abode of attributes flawlessness of attributes thus ness non-mistaken thusness thusness of which there is no other limit of reality inconceivable basic element unproduced, unceasing, quiescent from the start,. naturally thoroughly ·passed beyond sorrow ., pure form and so forth, which are extensively stated in the Chapter on Purity [in Perfection of Wisdom Siitras]• See 357.
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noumenal forms and so fo,rth forms beyond the three re3..lms and three times and so forth. Whether conventional buddhas appear or do not appear in the world, whether persons understand or do not understand, believe or do not· believe, and whether adventitious defilements are ceased or are not ceased, these abide forever pervading all. Further~ore, if it is asserted that a pro- 1O" Th~ gr~at absurdity ifthe great seal found emptmess other than self-empuness ofth~ mode ofsubsistence, and so forth,· does not exist, then even ·the great seal in and self-emptiness ·were synonyms (268) which the basis and fruit are an undifferen- . tiable entity, the emptiness endowed with the supreme of all aspects, and the mother perfection of wisdom would not exist because self-emptiness cannot fulfill those. If it did fulfill those, then even bad things such as poison, feces, an~ so forth would be those because they are each empty of their own entities. Texts ·call "great seal" and "emptiness endowed with supreme aspects" just that undifferentiable element of attributes and self-arisen pristine wisdom, having a nature of: ·the final definitive phallic bliss selfless goddess perfection of wisdom goddess the letter a iotus thusness emptiness vajrayogini lady lineage holder and so forth, and that also is the profound emptiness, which is not selfempty. Moreover, even these exalted sources speak of: the final great seal of undifferentiable basis and fruit great mother lady selflessness let.ter a lotus innate body or joy ma.J;~9ala five pristine wisdoms thusness vajrayogini lady lineage holder
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Doctrine
in consideration of: the basis empty of all phenomena noumenon ultimate truth matrix-of-one-gone-to-bliss having a nature of all inseparable qualities buddha-nature thusness self of pure self emptiness that is the [ultimate] nature of non-entities [that is, empti.ness that is the ultimate nature opposite from non-entities]. r-------------------------~
Furthermore, synonyms df the final empti- 11" The gr~at absurdity ifthe great secret ness stated by the great vajradhara in the and secret ofthe mode ~/subsistence, and precious tantras with "secret," "greatly se- so forth, and self-emptmess were synoc th are ·m consr"deranon . of L-----------------------------' nyms(272) cret, " an d so ror the emptiness that is the [ultimate] nature of non-entities [that is, emptiness that is the ultimate·nature opposite from non-entities], the ultimate otheremptiness, the basis of emptiness, and are not in consideration of a mere emptiness of non-entities, self-emptiness, because those are not fit to be synonyms. If the "secret" were a synonym of self-emptiness, then even the five appropriated aggregates would be the final definitive secret-because they are self-emptiness. If that is accepted, it would very absurdly follow that those would be perfections of wisdom because when the caretaker of the secret, the holy Vajrapai_li calls the perfection of wisdom of undifferentiable basis and fruit "emptiness," this is not [in reference to] self-emptiness but to tl:te ultimate other-emptiness, the basis of emptiness, the emptiness that is the [ultimate] nature of non-entities, because it is the perfection of wisdom and also is the noumenon. Similarly, as synonyms of the final emptiness of undifferentiable basis. and fruit the glorious Vajrapai_li uses "sky-traveling goddess," "essence of all," and so forth. Also, the Glorious Chakrasarrzvara Lesser Tantra frequently speaks of these as synonyms of the emptiness that is the [ultimate] nature of non•entities, the emptiness that is another thing, the ultimate other-emptiness, the basis of. emptiness: Furth~rmore, even the many .synonyms r--12 -,-Th_e_gr-~-a-t-ab-s-un-d-ity __if_t-he_t_n_·a-ng-le-of--. of emptmess ·stated by vaJradhara-- the mode ofsubsistence, phenomenaphenomena-source, triangle, letter e, vajra sounce, and so forth and self-emptiness sport, consort's bhaga, perfection of wis- were synonyms (273) dom, matrix-of-one-gone-to-bliss, and so forth-are in <;:onsideration of the ultimate other-emptiness, the basis of emptiness, and are not synonyms of self-emptiness. If they were, then even awful great ill deeds s11ch as the five deeds of immediate retribution wou!d
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be those because of being empty of their own entities. If that ·is accepted, it would very absurdly follow that those would be objects to be partaken by all buddhas, mai).<;lala joyousness, and so forth because the Glorious Thorough Union Tantra says that those are essences of many qualities of abandonment and realization whose natures are spontaneously established. Here also the division of the two truths must be known. This should be understood by way of quintessential instructions about being without the fault of self-contradiction: The piles of attributes such as the ultimate ten powers and so forth are said to "arise without being arisen" because of being indivisible from the source of attributes. Similarly, the caretaker of the secret, the holy VaJrapal).i speaks of the synonyms of the ultimate, the basis of emptiness, by way of many aspects such as dustless, voidness of dust, flawlessness, conquest over ill deeds, waveless, final bliss, self-cognition of final bliss, supreme secret, blissfulness, abode of bliss, pure nature, pleasure, non-apprehension, basic element of space, non-materia1 em~tiness, thorough purity of the three existences, opening horizon, great brilliance, variegated vajra, abode · of attributes, foundation, basal element of all; pleasant dhara7Ji [consort], inherent nature, and so forth. Concerning this, it is said that the inherent nature does not arise from causes and conditions, is unfabricated, and does not rely on anything else. 13 "Indicating that many other synonyms statedfor the ultimate are other than self-emptiness {3} (276}
This section has three parts: indicating that the synonyms for the ultimate stated in Aryadeva s Lamp Compendium for Practice are other than self-emptiness; indicating that the synonyms for the ultimate stated in the. Expression of Manjushn's Ultimate Names are other than self-emptiness; and indicating that the synonyms for the ultimate stated in Mahaparinirva~ Sutra and so forth are other than self-emptiness.
(quotations only)
a" Indicating that the synonyms for the ultimate stated in Aryadeva~ Lamp Compendium for Praccice are other than self-emptiness (276} b "Indicating that the synonymsfor the ultimate stated in the Expression of Mafijushrfs Ultimate Names are other than self-emptiness {13} (278)
Abridg~d Mountain Doctrin~
This section has thirtren parts: synonyms for the ultimate stated on the occasion ofthe question and answer; synonyms for the ultimate stated on the occasion of perception. regarding the six Lineages of mantra; statement of the ultimate as enlightenment by the magical net; statement of the ultimate as the vajradhatu ma1Jf!ala; statement ofthe ultimate as pristine wisdom ofthe element ofattributes; statement ofthe ultimate_ as mirror-like wisdom; statement ofthe ultimate as wisdom of individual analysis; statement ofthe ultimate as wisdom ofsameness; statement ofthe ultimate as wisdom ofachieving activities; statement ofthe ultimate as obeisance to the five pristine wisdoms; indicating that the meaning of those is the same as other-emptiness; upon dispelling objections to that, indicating that it abides in fact; and concluding summary in the manner ofan exhortation.
Concerning this: glory that is the syllable sri; vajra-holder; supreme' in taming the difficult to tame; supreme hero; victor over the three worlds; endowed with vajra power; monarch of the secret; broad white lotus eyes; broad lotus face; vajra in hand; pervasive lord; guru of transmigrating beings; teacher of transmigrating beings; great pledge; knowing suchness; body of prisilne wisdom; great crown protrusion; lord of words; self-arisen pristine wisdom; ma.iijushr1; wisdom-being; supreme profound and vast meaning; supreme great meaning; supreme unequalled; supreme thoroughly quiescent; supreme always virtuous; great continuum;
I: Synonyms for the ultimate stated on the occasion ofthe question and answer in the Expression ·of Mafijushri's Ultimate Names (278)
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magical net; supreme holding mantra; complete buddha supreme biped; mafijushri having the body of pristine wisdom .
And:
.------------------------. 2: Synonyms for the ultimate stated on the occasion ofperception regarding the six lineages ofmantra (279)
the great lineage of all secret mantra; supreme secret mantra; supreme holding knowledge; the three natural lineages; mundane and supramundane lineage; great lineage illuminating the world; supreme lineage of the great seal; great lineage of the great crown protrusion .
.-------------------------~
And:
3: Statement ofthe ultimate as enlightenment by way ofthe magical net (279)
the six mantra monarchs; non-dual arising; unproduced attributes; inexpressible a ii i i u it e ai o au a'!l a~; body of pristine wisdom dwelling at the heart; buddha-I or self; buddha involved in the three times; the syllable OY(l; sharp vajra; cutting suffering; bo.dy of wise pristine wisdom; 1 collection or body of pristine wisdom; lord of speech; arapacana.
And: buddha arisen from a; the syllable a; holy immutable of great meaning; great life; unproduced; inexpressible; supreme cause of all expression; all words of dear light; great offering; great desire;
4: Statement ofthe ultimate as the va. jradhiitu marJr!ala (279)
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Abridg~d Mountain Doctrin~
great anger; great bewilderment; great anger; great passion; primordially destroying all afflictive emotions; great. desire; great bliss; great joy; great happiness; great form; great body; great color; great body size; great name; great broadness; vast great ma~4ala; supreme great wisdom; supreme holding weapons; great afflictive emotion; supreme iron hook; great renown; great fame; great illumination; great clarity; great skill or great knowledge; containing great magical artifice; achieying objects of great" magical artifice; joyous with the joy of great magical artifice; having display of great magical artifice; great lord of giving; supreme principal; supreme holding great morality; supreme holding great patience; supreme great stability; supreme great effort; supreme oppressor of adversaries; great concentration; dwelling in great concentration and supreme meditative stabilization; holding the exalted body of great wisdom; great power; great skill in means;
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Abniig~d Path
ocean of prayer-wishes; ocean of pristine wisdom; great love; immeasurable nature;· supreme great compassion; supreme intelligence; supreme great wisdom; supreme endowment of great intelligence; supreme great method; supreme great performance; supreme great miracle; supreme power; supreme great force; supreme great speed; supreme renown as great and greater magical artifice; supreme gr~t power suppressi_ng adversaries; supreme destroying the mountains of cyclic existence; supreme hardness; supreme holding the great vajra; supreme great ferocity; supreme great fury; frightener of even the frightful; great supreme protector; great supreme knowledge; supreme great guru; supreme great secret mantra;. supreme stability or firmness in the great vehicle mode; supreme great vehicle mode. And:
5: Statement ofthe ultimate as pristine wisdom ofthe element ofattributes (282)
great buddha; great vairochana; supreme great vehicle; supreme great sage; arisen from the great mode of secret mantra; nature of the great mode of secret mantra; supreme attainment of the ten perfections; supreme abiding in the ten perfections; supreme pure ten perfections; supreme mode of the ten perfections; supreme lord protector of the ten perfections;
628
Abridged Mountain Doctrine
supreme dwelling on ten grounds; self of the ten pure knowledges; holder of the ten pure knowledges; meaning of the ten aims of ten a~pects; self pervading sovereign sages; self pervading the ten powers; agent of all aims entirely; great controller of ten aspects; beginningless self; non-proliferative self; self of thusness;. self of primordial purity; supreme pure speech; supreme immutable speech; supreme doing as speaking; supreme non-duality; supreme teaching non-duality; dwelling in the limit of reality; supreme proclaiming the sound of selflessness; supreme frightener of bad forders; supreme omnipresence; supreme meaningful domain or power; supreme speed like a one-gone-thus and Ilke the mind; supreme conqueror; supreme victor over enemies; . supreme conqueror; supreme universal monarch; supreme great power; supreme master of hostS; supreme principal of hosts; supreme foremost of hosts; supreme lord of hosts; supreme glory; supreme having power; supreme cherishing; supreme great way; supreme not relying on others; supreme master of words; supreme lord of words; supreme skill in words; supreme dominion over words;.
Abridg~d Path
supreme endless words; supreme true words; supreme speaking words; supreme teaching the four truths; supreme irreversibility; supreme never returning; supreme .leader; supreme self-conqueror; supreme rhinoceros-like; supreme deliverer by means of various means of deliverance; great element or great existent or great truth or great reality; sole cause or basis or source of all; supreme monastic; supreme foe destroyer; supreme extinguishing contaminations; supreme free from passion; supreme taming the senses; supreme gaining bliss; supreme attaining fearlessness; supreme coolness; supreme non-befoulment or non-pollution; supreme having knowledge and legs; gone to bliss or dwelling in bliss or realizing bliss; supreme knowing the world; . ~upreme not apprehending "I" as self; dwelling in the modes of the two truths; primordially gone to the end of cyclic existence; primordially having done what is to be done; primordially dwelling in a dry place; having sole pristine wisdom; supreme definite removal or definite deliverance; supreme conquest with the weapon of wisdom; supreme holy doctrine; supreme monarch of doctrine; supreme clarification or illumination; supreme illuminating the world; lord of doctrine; monarch of doctrine; teacher of the good path or supreme path; supreme accomplishing aims; supreme accomplishing thought;
629
630
Abridged Mountain Doctrine
having abandoned all conceptualization; non-conceptual b,asic element; supreme inexhaustibility; holder of the element of attributes; supreme extinguishment [of defilements] and not knowing [further defilements]; naturally endowed with merit; primordial collection of merit; primordiaJ self-arisen pristine wisdom; great source of pristine wisdom; supreme possessing pristine wisdom; supreme knowing the existent as existent and knowing the non-existent as non-existent; primordially having naturally accumulated the two collections; supreme permanenc.e; supreme conquering over all; primordially endowed with yoga; supreme primordial concentration; supreme to be contemplated; supreme having intelligence; supreme self; supreme individual self-knowledge; supreme immovability; first of the supreme; holding the three exalted bodies; self of the five buddha bodies; self pervading all; self of the five pristine wisdoms; crown of the five buddha selves; . primordially holding the passionless five eyes; progenitor of all buddhas; buddha-child; excellence or alternative or beyond or supreme; supreme wisdom; primordial deliverance from cyclic existence; supreme source of birth or without birth-source; arisen from natural attributes or supreme source of birth of attributes; primordial dispeller of cyclic existence or ender of cyclic existence; singular self; solid and hard self; vajra self;
Abridg~d Path
always just produced, that is, lord never aging or going away; arisen fro~ space;supreme self-arisen; self-arisen; great fire. of knowledge wisdom; great light of knowledge wisdom; making illumination of knowledge wisdom; brilliant illumination of pristi~e wisdom; supreme clear illumination for transmigrating beings; lamp of pristine wisdom; primordial great magnificence; natural clear light; lord of supreme mantras; monarch of knowledge; monarch of secret·mantras; effecter of great aims; great crown protrusion; marvelous crown protrusion; lord of space; supreme displaying varieti~s; lord of all buddhas; supreme actualities; supreme animate; supreme joy; supreme having eyes; supreme progenitor of physical varieties; supreme worthy of worship and worthy of honor; supreme great sage; holding the three natural lineages; supreme possessing secret mantra; primordial great pledge; primordially holding secret mantra; supreme principal; noumenal three jewels; holding those; supreme teaching the supreme three vehicles; supreme amoghapasha; natural victor; great holder of essential drops; supreme vajra noose; supreme vajra hook;
631
632
Abridged Mountain Doctrine
supreme great vajra noose.
And:
6: Statement ofthe ultimate as mi"or-
like wisdom (286}
vajra frightener; frightening even the frightful; monarch of wr~th; six-headed frightener; six-eyed, that is, having all powers; six-armed, that is, having all limbs; having all powers; supreme skeleton; supreme baring fangs; ferocious halahala; hundred-!J.eader or having all heads; enemy of the lord of death; supreme monarch of obstructors; vajra power; supreme frightener; vajra arrogance; vajra essence; vajra magical emanation; vajra belly; .born from vajra or vajra birth-place; vajra self; vajra essence or vajra mal).<;lala like space; immovable; having blissful singular locks or having singular locks; vajra gaping; wearing a moist elephant hide, that is, primordially destroying the lord of death; great ferocity; supreme frightening with great laughter; noumenal great laughter; having the laughter of thusness; roaring vajra huighi:er; vajra heroic being; great heroic being; vajra monarch; supreme great bliss; vajra ferocity or yajra fierceness; vajra great joy;
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vajra. hu'!l; vajra hu'!l-mak.er; vajra arrow or brandishing vajra arrow; vajra sword; cutting all bonds; holding a crossed vajra; having a vajra; singular vajra; victorious over battle or eliminating battle; awful eyes of blazing vajras; hair of blazing vajra; vajra descent; great descent; having a hundred broad eyes; vajra eyes; vajra hairs or body of vajra hairs; vajra hairs; vajra nails; vajra skin; holding aloft a vajra rosary; po.ssessing vajra glory; vajra adornments or adorned with vajra adornments; inexpressible laughter; having the six syllables or having the six immutables; vajra sound; great smooth melodiousness; 'great unlettered sound or great roar; singular sound in the three worlds or the one taste of multitudes .of sounds of alternative three worlds; soundless sound pervading space supreme of those having sound.
And:
7: Statement ofthe ultimate as wisdom ofindividual analysis (287)
meaning of reality; basic element of selflessness; thusness; limit· of reality; letterless basis; supreme chief propounding emptiness; proclaiming deep and broad noumenal ~ounds; doctrinal conch of spontaneous nature;
634
Abridg~d Mountain Doctrin~
bell of thusness; non-abiding nirva!fa; great drum of thoroughly established [sound] always pervading all;. formless beautiful f<;>rm;· formless excellent form; variegated form arisen from the aU-good; shining forms of all glories; body of attributes holding the entirety of reflections; impenetrable by anything or unapprehendable by anything; renowned as great or great renown; alternative three realms; great lord of those; extremely high superior path; supreme abiding there; supreme non-decaying great youth; excellent top ornament of doctrine; youthful body singularity of the three worlds being the noumenal three worlds; supreme elder; supreme aged; supreme self of all creatures; holding the marks and beauties of the source of attributes; supreme of what is desired due to being pleasing or attractive; beautiful three worlds of great secrecy; supreme knowing the world; supreme goodness in all ways; supreme spiritual master of all; supreme fearless spiritual master of the world; supreme guardian of the world; supreme protector of the world; source of friendship for the world or pervading the three worlds; unsurpassed refuge; unsurpassed protection; enjoying the limits of alternative space or enjoying throughout space; ocean of omniscient pristine wisdom; splitting the eggshell of ignorance; primordially destroying and having destroyed the web of cyclic existence; primordial quiescence of and quieting afflictive emotions; primordially gone naturally beyond cyclic existence; primordially attained initiation of pristine wisdom; primordially having the crown of the five pristine wisdoms;
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naturally carried or adorned as an ornament of all buddhas; having naturally pacified all suffering; supreme elimination of the threefold; supreme endlessness; supreme attainment of the triple release; intrinsically released from all obstructions; always abiding in space-like equality; always passed beyond all afflictive defilements; manifestly realizing the timeless three times; supreme great dragon of all sentient beings; skull of those having the skull of good qualities; primordially released from all afflictive emotions or <:>rigiqally released from all residue; thoroughly abiding in the path of alternative space; alternative wish-granting jewel or holding such; supreme preciousness pervading all; alternative broad great wish-granting tree; supreme alternative great good vase; supreme agent; effecter of all aims of sentient beings; supreme in helping and being affectionate to sentient beings; supreme knowledge of good and bad; supreme knowledge of timing; supreme knowledge of the pledges of the pervasive self; supreme possessing the pledges of the pervasive self; the pledges of the pervasive self; supreme knowledge of the time of the pervasiv~ self and knowledge of the faculties of sentient beings; skilled in the triple release; endowed with and knowing all qualities of the good bhaga; supreme knowledge of all doctrines; supreme arising of the fortune of thorough quiescence; supreme fortune of all fortunes; fame of fonune or sublime fortune; supreme vast fame; existent virtue or ultimate virtue or unmade virtue; supreme great respite; supreme great festival; supreme great festive sport; site of doing sublime veneration and honor; supremely joyous or glory of intense joy;
636
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glorious self of great fame; chief of the supreme; chief bestowing the supreme; highest refuge; supreme fit to be the refuge; enemy of all the greatly terrifying; foremost supreme enemy of the greatly terrifying; primordially removed and the remover of the entirety of the terrifying; supreme crown protrusion; supreme tuft of hai~; supreme having matted hair; supreme having a girdle of rushes or shaven head; supreme having a crown; supreme of the fifth lineage; supreme shaven head; supreme holding the great mode of conduct; supreme conduct of clean behavior; supreme final asceticism; supreme great asceticism; supreme abiding in cleanliness; supreme gautama; supreme brahma9a; supreme brahma; supreme cognition or knowing of brahman; supreme having attained nirva9a as brahma; supreme body of release; supreme body of liberation; supreme body of complete release; supreme quiescence of complete release; primordial quiescence of proliferations; natural nirva~a; passed away from sorrow in utter peace; final deliverance; abode removing or ending contaminated pleasure and pain; supreme free from passions; supreme beyond b0dy or extinguishment of imputation or extinguishment of appropriation; supreme unsubduable; supreme unexampled; supreme invisible not manifesting and not appearing to consciousness; partless omnipresent supreme pervading all;
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supreme subtle and difficult to realize; supreme seed or basis of all phenomena; uncontaminated basic element; supreme dustless without dirt and without defilement; supreme primordial abandonment of all defects; supreme naturally without defects; supreme extremely awakened pristine wisdom; self of awakened noumenon; supreme all-knowirlg ;til-cognizing; supreme beyond consciousness; mode of non-dual pristine wisdom; supreme non-conceptual spontaneous perforni:ance of the eX:alted deeds of the buddhas of the three times; beginningless a~d endless buddha; original buddha; integrated buddha without lineage or type; sole eye of undefiled pristine wisdom; one-gone-thus having the body of pristine wisdom; lord of words; great speaker; supreme speaking being; monarch of speakers; excellent of speakers; abode or basis of the supreme; supreme lion·of speakers unharmable and unsubduable;. supreme seen everywhere or·perceived everywhere; primordial supreme joy; primordial magnificent garland; supreme beauty; naturally blazing good light; primordial curl of glory; supreme illumination and making light; supreme great physician; principal great physician; , unsurpassed expeller of pain; supreme tree containing the entiretY' of medicines; supreme great foe of all diseases; supreme of the three beautiful worlds or alternative three existences; mat:t<;lala of the glo~ious constellations; victory banner of doctrine spread throughout space; covering all with a single broad supreme umbrella of doctrine;
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supreme mal).<;iala of love and compassion; sdf or lord of the glorious lotus dance; jeweled umbrella of the body of attributes which is the pervasive self; the magnificence or great monarch of all buddhas; holding the entity of the self of all buddhas; supreme lord of all the precious; great yoga of all buddhas; sole teaching of all buddhas; supreme precious vajra; supreme bestowal of glorious initiation; supreme self of all jewels; supreme lord of all jeWels; sdf of all lords of the world; foremost of all vajra holders; great compassion of all buddhas; dwelling in the exalted minds of all buddhas; great exalted body of all buddhas; great exalted speech of all buddhas; great illumination of vajra sun; stainless light of vajra moon; greatly passionate original free from passion; light blazing various colors;. vajra posture of the completely buddhafied; holding the doctrine of buddha speech; glorious buddlia born from a lotus; holding the treasury of omniscient pristine wisdom; monarch holding various magical displays; great holder of buddha knowledge; supreme sharp vajra; supreme great sword; 'supreme immutable purity; supreme great vehicle; supreme cutting suffering; supreme great weapon;· vajra doctrine; vajra profundity; jinajigor victor of victors; vajra intelligence; supreme knowledge in accordance with the fact; having primordially completed all perfections; all noumenal grounds;
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endowed with their adornments; pure phenomena; selfless phenomena; pristine wisdom of reality; good moonlight of the element of attributes; great nounienal effort or great yoga; noumenal nets of magical display; supreme caretaker of all noumenal tantras; endowed with all vajra seats or postures or the finality of all vajras; holding the entirety of pristine wisdom bodies; ali-good; good noumenal intelligence; matrix of the ground of eyes everywhere; supreme holding transmigrating beings; . buddha-matrix or matrix-of-one-gone-to-bliss; supreme holding :various wheels of emanation; supreme nature of all noumenal actualities and holding the. nature of all noumenal actualities; appearing as the various objects of the unproduced noumenon; holding the essential nature of all noumenal actualities; great wisdom understanding all phenomena in a mere instant; supreme clear realization of all phenomena; supreme sagacious noumenal.awareness; limit of the arisen or limit of reality or limit of the exi$tent or limit of truth; holy immovable self; holy very clear self; holding the full buddha enlightenment; what is manifest to all buddhas; very dear light that is the flame-tongues of pristine wisdom. And:
~------------------------~
8: Statement ofthe ultimate as wisdom ofsameness (293) ·
excellent accomplishment of wanted L....:-------------'------------' aims; purifier of all bad transmigrations or purifier of all defects; supreme protector of all sentient beings; liberator of all sentient beings; sole hero victorious in battle with afflictive emotions; conquering the arrogances of the foe that is ignorance or non-knowing; endowed with noumenal awareness; supreme holding charm;
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supreme having glory; supreme or hero of steady noumenon; supreme wrath holding repulsive form; arms everywhere; , legs everywhere; having all arms; supreme dancer; naturally pure of particles and sun; primordially pure of seminal juice and moon; meaning of non-dual sole import; ultimate fearlessness; having noumenal cognition and various forms; continuum of noumenal mind or-existent mind; continuum of noumenal consciousness or ·existent consciousness; the. entirecy of noumenal actualities; the entirety of noumenal joys; joy of the emptiness· that is the nature of non-entities; desire that is the emptiness .that is the nature of non-entities; intelligence that is the emptiness that is the nature of non-entit.ies; basis that has primordially abandoned the afflictive emotions of [cyclic) existence; great joy of the alternative three existences; white cloud of primordially pure seminal juice; auspicious noumenal autumn moonlight; beautiful noumenal sphere of the young sun; light of nails of great desire; supreme noumenal auspicious blue locks o(.hair; holding noumenal great blue supreme hair; glorious noumenalluster of great jewels; supreme having the adornment of buddha emanations; supreme shaking all the hundreds of worldly realms; supreme endowed with the great power of the legs of magical emanation; supreme holding the great mindfulnes.s of just that; supreme monarch of the four mindfulnesses; monarch of all meditative stabilizations; fragrant flowers or joyous flowers of the limbs of enlightenment of the element of attributes; ocean of noumenal qualities of one-gone-thus; supreme fuqdamental knowledge of the modes of the eight limbs of the path; supreme buddha knowledge of the correct path;
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supreme strong passion for all sentient beings; supreme passionless like space; primordially permeating the minds of all sentient beings; primordially speedy alternative mind of sentient beings; supreme knowledge of the sense objects of all sentient beings; supreme captivating the minds of all sentient beings; supreme knowledge of the suchness of the objects that are the five aggregates; supreme holders of the pure five aggregates; supreme abiding in the limit of all definite emergence; supreme skill in all definite emergence; supreme abiding on the path of all definite emergence; supreme teacher of all definite emergence; supreme extractor of the root of the cyclic existence of the twelve links; supreme holder of the twelve pure aspects; having the aspects of the nciumenal four trutlis; holding realization of the eight noumenal knowledges; endowed with the twelve aspeci:s of true meaning; cognition of the sixteen aspects of suchness; enlightened by way of the twenty aspects; supreme all-cognizing intensive buddha; emitter of innumerable emanation bodies of all buddhas; supreme manifest realization of all moments; supreme cognizing all objects in one mental instant; supreme accomplishing the aims of transmigrating beings through various vehicles; primordially abiding in one vehicle though teaching definite emergence by means of the three vehicles; self having primordially extinguished karmas and afflictive emotions; primordially crossed over all the connections of rivers and oceans; primordially abandoned even the predispositions of afflictive emotions; supreme great compassion; supreme wisdom and method; supreme meaningfulness; supreme accomplishing the aims of transmigrating beings; basal factuality in which discriminative consciousness has primordially stopped; object of mind of all other sentient beings; supreme knowledge of the minds of all sentient beings; primordially residing in the minds of all sen,tient beings; operating equally with their minds;
all
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satisfYing the minds of all sentient beings; great joys abiding i~ the minds of all sen,tient beings; primordially established in completion and without mistake; basis in ,which all errors are primordially abandoned; avitareness of the three aims without hesitation; self of the three qualities of meaning; differentiating 411 the aggregates and all moments included in the three times; manifest complete buddhafication in one moment; holding the nature of all buddhas; supreme. bodiless body; primordially realizing the finality of bodies or emitting millions of bodies; displaying everywhere the entirety cif noumenal forms; the top precious great jewel of illumination.
all
r-----------------~------~
And:
9: Statement ofthe ultimate as wisdom ofachieving activities (296)
great secrecy to be realized by all bud- '----'--------=-------------' dhas; unsurpassed primordial buddha enlightenment; unlettered basis that is the birthplace of secret mantra; the threefold lineage of great secret mantra; progenitor of all meanings of secret mantra; unlettered great drop; the five syllable~ or five immutables of great emptiness; . the six syllables or six immutables with a thousand drops; unaspected enqpwed with all aspects; pri~ordially holding the four drops; partless beyond parts; primordially holding the peak or limit of the noumenal four concentra:.. tions; knowledge of all limbs or parts of supreme concentration; supreme knowing the types of meditative stabilization and knowing tantras; having a body of naturally established meditative stabilization; body of thusness which is the supreme body; monarch of all complete enjoyment bodies that is the complete enjoyment body of thusness; noumenal emanation body which is the supreme emanation body; holding the lineage of buddha emanations; emitting varieties of emanations in the ten directions;
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bringing about the welfare of transmigrating beings iri exactitude; god of gods that is the god of natural clear light; noumenalleaderof gods, the supreme leader of gods; noumenalle.a:der of demi-gods; noumenal sovereign of gift-makers; noumenalleader of immortals; self-arisen pristine wisdom which is the supreme guru of gods; root of conquest over· adventitious defilements which is the supreme means of conquest; non-dual pristine wisdom which is the lord of means. of conquest or in another way noumenal brahma and so forth-the god of gods, the alternative brahma, vi~h~u, the powerful one, rahu, shakra, jupiter, gane~ha, and Ishvara -and· naturally crossed beyond the forest of cyclic existence and the sole teacher of transmigrating beings and the sole guru of transmigrating beings and the supreme renowned in the ten directions of the world; supreme great sponsor of the religion; supreme wearing the armor of love; supreme wearirig the mail of compassion; bearing the sword and bow ·and arrow of wisdom; primordially overcome battle against the two obstructions; hero having primordially tamed the demonic enemy and demons; remover of the fright of the four demons; having defeated the armies of the demon; completely buddhafied leader of the world; worthy of worship, praiseworthy supreme place of homage; supreme worthy always worthy of being respected; supreme worthy to be venerated and honored; best guru worthy of homage; traveling with one step and pervading the three worlds; endless like space, the supreme container; supreme clean purity knowing the three topics; endowed with the supreme of all qualities such ~ clairvoyance, recollection, and so forth; self-arisen bodhisattva; mahasattva of thusness; great noumenal magical artifice; naturally beyond the world; limit of the perfection of wisdom; having attained the suchness of wisdom; having all self-cognition and other-cognition;
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supreme person benefitting all; supreme beyond all exemplification or beyo11d all worldly examples; supreme lord-of alternative knower and known; supreme principal sponsor of the religion; supreme teacher of the meaning of the four seals; supreme place _of veneration of transmigrating beings; supreme of the three types of definite emergence and those prbgressing; ultimate meaning pure glory; the three worlds of great good fortune; glorious maker of all success; mafijushri supreme glory.
And:
10: Statement ofobeisance to the five pristine wisdoms (298)
supreme vajra bestowing the supreme; the limit of reality; arisen"from emptiness or matrix ofemptiness; buddha enlightenment; buddha passion; buddha desire; buddha pleasure; buddha sport; buddha smile; buddha laugh; buddha speech; buddha mind; arisen from the noumenon in which no phenomena exist; source from which all buddhas arise; arisen from noumenal space; arisen from noumenal pristine wisdom; noumenal net of magical illusion; displaying buddha sport or performing buddha dance; abiding as the essence of all aspects in all places,. times, and occasions; self-arisen pristine wisdom body of attributes. Since in that way the Expression ofManjushii's Ultimate Names thoroughly indicates many synonymous nameS of the ultimate, this which is the attester and validator of all tantras thoroughly expresses very many and a great many ultimate names having many synonyms, such as basis of emptiness of all phenomena, nou.itenon, thusness, and so forth. ~herefore, th?se who explain that ·the .-1-1:-1-nd-i-ca-tt-.n-g_th_a_t-th_e_m_e_a_m-.n-g-of-~-h-os-e-, meamngs of this tantra .are produced is the same as other-emptiness (299) buddhas and true paths do not accord with L - - - - - ' · - - ' - - - - - - - - - - '
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the thought of vajradhara because those [produced buddhas and true paths] are conventional and because these are ultimate truths of cessation and because [the title of that text] does not read Expression ofManjushri's Conventional Names. Hence, the meanings of these many synonyms and the great many also mentioned in other such scriptures are one as just the basic element of the ultimate great other-emptiness, the final undifferentiable entity of basis and fruit, nature pervading space, endowed· with endless uncontaminated and inseparable qualities. · Consequently, on this occasion of teaching the profound finality, aside from just different names, it is not suitable to hold that the meanings differ. You should not be fooled by what is renowned to some: "The thought of . . . , separate, separate tantras 1s separate, separate. . .Objecti~n: If. the fi?al basis ~d fruit ~e ,-:..12-.-.u._'P_o_n_d_is-:pe-l-Un_g_o-b;-.e-t:t-io-ns-to_th_a_t_,----, und1fferent1able m entlty, what lS the use of indicating that it abides in fact (299) the path? Answer: This is to be shown within making a distinction. That which is self-arisen pristine wisdom, ultimate truth, abiding pervasively in all does not differ in anyone as to its natural purity, but through the force of persons there are the differences of purity from adventitious defilements and of impurity due to adventitious defilements, like ·the fact that 'the sole skywhich by its own nature does not exist as entities of clouds and is purified of entities of clouds-is not purified 'of clouds in some areas and is pufified of douds in other areas. Therefore, it is not contradictory that just as sky that is not purified of clouds does not exist in any area, so sky that is purified of douds does not exist in any area, but, due to the area, there is impure sky and there is pure sky. Similarly, while the naturally pure, sole, basic element of the ultimate abides together with defilements in some persons and abides without defilements in some, it is posited as the basis and the fruit through the force of the presence or the absence of defilements in persons, [but] the entity of the noumenon does not differ. Hence, persons who have abandoned all adventi~ious defilements have no need to again practice true paths because they have completed training, and they have already attained the ·body of ultimate pristine wisdom. Persons other than them just need to practice true paths properly because although the final buddha integrally abides in them, it has not been attained because of being obstructed by adventitious defilements. Moreover, this cultivation of the path is not for the sake of producing a body of attributes: because. the uncompounded basic element tha~ has an immutable nature is not fit to be produced by any causes and conditions
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and because it has abided always primordially with a spontaneous nature without needing to be produced a'r).d because if though existent, it needed to be produced, it most absurdly would need to be produced endlessly.
Objection: If the path does not prpduce the body of attributes, it is contradictory for the body of attributes to be an effect. Answer: It is not contradictory beca·use the attainment of a body of attributes is a separative effect. ·Nevertheless, it is not that the two aspects of form bodies have primordially abided integrally; they must be produced by the collection of merit. Thus, the generally stated six causes and four conditions are included .in the two--those that separate from defil~ments and those that produce entities. Also, the stated five effects are included in the two, separative effects and effects of production. Hence, it is necessary to realize well with the correct view that in particular the effects of the path-the buddhas of the twO truths, or existent and non-existent buddhas, or buddhas that are fulfillments of one's own welfare and of others' welfare-abide as the two, separa~ tive effects and effects of production. Hence, the correct view realizes the non-existence of some [object of negation] in some [basis of negation] a:nd realizes what exists as a remainder in that [basis of negation]: because it realizes the difference between self-emptiness and otheremptiness and because it realizes the difference between (1) non-existence, non. establishment, voidness, cessation, or mere devoidness and (2) that which is the basis of those and because it realizes the difference between a non-affirming negative and an affirming negative, between an exclusionary elimination and an inclusionary elimination, between natural abandonment and realization and because of realizing well the differ~nce between self-entity emptiness and other-entity emptiness, or empty-emptiness and non-empty emptiness, or emptiness of non-entities and emptiness that is the.[ultimate] nature ot non-entities [that is, emptiness that is the ultimate nature opposite from non-entities]. Consequently, the wise-:--endowed with 13: Concluding summary in the manner great compassion and seeking liberation- ofan exhortation (301) , should realize the ulcimat~ other-emptiness, the basis of emptiness, and thereupon also teach it intensively to others because if it is not realized, the supreme original buddha is not realized, and if that is not realized, the Expression of Manjushri's Ultimate Names is not realized, and if that is not
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realized, the body of pristine wisdom of vajradhara and the mantra vehicle are not realized, whereby the rank. of a buddha bhagavan cannot be attained. The Mahapariniroa1JIZ Sutra similarly .c" Indicating that the synonyms for the sets forth ~nonyms of the ultimate, the ba- ultimate stated in the Mahaparinirval?-a sis of emptiness. Since it sets forth each to- Sutra and so forth are other than selfgether with reliable reasons as thoroughly emptiness (302) beyond compounded things, for a lengthy '--t-~-----------' treatment you should 'look at that very siitra. These and others speak of there being a great many syno~yms for the ultimate, the basis of emptiness, one-gone-to-bliss, pure self, all-pervasive element of attributes. Moreover, fearing that here it would take too many words to write about this very profound final mode of subsistence, the basis of emptiness, pervasive element of attributes-as it is set forth in many and a great many very pure siitras, tantras, and treatises by way of many variants of names such as gods, ma~4alas, syllables, hand symbols, and so forth and by way of very many variants of names mentioned from the viewpoint of containing immeasurable qualities of abandonment and realization-! will not write them down. Nevertheless, sine~ they can be realized through just the reasonings and quintessential instructions indicated above, you should, upon extensively looking into stainless definitive textui! systems, understand the·profound noumenon, such that the meanings of the many names are of one taste and the entities of the many aspects are of one taste. Then, you should.also correctly teach it at length to others who are suitable vessels. Vasubandhu's ~rinciples of E:"planat!on 2' Purpose ofthe synonyms ofthe prosays that there are e1ght purposes m teachmg found great emptiness (315) just one meaning with many synonyms in~---'---;.;..._________, that way: What are the· purposes here? The purposes are eightfold; statements of synonyms are for different trainees: for the sake of causing understanding by some in this life or in some future life for the sake of indicating the meaning through a synonym, since for those who are distracted in this life a mere· [single} statement would be looked down upon by others for the sake of causing non-forgetfulness in those whose minds are not heedful by thoroughly characterizing the meaning again and again for the sake of clearing away misconceptions of other meanings since many names occur for one meaning '
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Abridged Mountain Doctrine
associating terms because in other [instai?ces] the meaning is obscured due to there being tllat [many] names for the sake of causing those who proclaim the doctrine to become, skilled in means with regard to the two-putting· together an explanation ofthe meaning and causing understanding for the sake of indicating that oneself possesses individual correct knowledge of doctrine for the sake of generating seeds for that in others. Since all givers of explanations bring about understanding in students through the usage of synonyms, those who have such a nature do not incur the fault of redundancy. {c) mode ofestablishing an ultimate that is other than self-emptiness through setting forth the pure noumenon ~forms ranging through to the pure noumenon s omniscience {10} (316)
This section has ten parts: briefindication ofp.ure noumenal forms and so forth; eXtensive explanation associating them with mantra; how forms and so forth beyond the three realms and the three times also are similar to those; indicating that ifsuch is not realized, buddhahood is not attained through meditating on self-emptiness; upon dispelling many scriptural contradictions {adduced]. about those, delineating the mode of being; indicating that to attain those it is necessary to cease these impure aggregates; indicating that when those are attained, all p'rofound modes ofsubsistence, the alternative eva'!l and ·so forth are attained; indicating that those very objects ofattainment are other than, supreme .to, and tr'!nscendeni over these external and internal conventionalities; clearing away many extremes about these having to b'e equivalent to self-emptiness; and showing the great waves ofbenefit offaith in the object ofattainment and so forth. In that way thusness, the basis of emp- 1: Briefindication ofpure noumenal ci~ess, having many synonyms is the basis forms and so forth (31 6) primordially empty and void of all adventitious phenomena and is the pure basis. Hence, primordially pure phenomena ranging from forms through omniscience are noumenal thoroughly established forms and so forth anc.i also forms and so on passed beyond the three realms and the three times. Concerning that, purification is of two types-natural primordial purity and purity of adventitious defilements. Moreover, with respect to natural primordial purity, those of which [the bases of emptiness] are empty are imputational natures and other-powered natures-conventional forms and
Abridged Path
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so forth-because those phenomena do not at all exist and are not establish'ed in the mode, of dispo~itional abiding, like the child of a barren. woman. The bases that are pure of those-ultimate noumenal forms and so ·forth--do not ever not exist because, whether conventional ones-gone-thus appear 'in the world or not and whether transmigrating beings realize [ultimate noumenal forms and so forth] or not, they always abide as pure forms and so .forth and they abide· as divine collections of ultimate pristine wisdom. 2' Extensive explanation associaiingpt4rt: noummalforms and so forth with mantra /18} (319)
This section has eighteen parts: how pure noumenal aggregates permanently abide. as the five conquerors and the five pristine wisdoms; how pure noumenal sense pow.ers abide as ultimate conqueror ·children; how the pure noumenal six objects abide as the ultimate female bodhisattvas,· how th,'e pure noumenal thirtysix aggregates abide as ultimate conquerors; how the pure noumenal six constituents abide as the six ultimate female ones-gone-thus; how the pure noumenal twelve links abide as the ultimate twelve grounds, twelve true meanings, and so forth; how the pure noumenal perfections abide llS the ultimate shaktis, knowledge women, sky-travelers, and female seals [that is, consorts}; how all the pure noumenal emptinesses abide as ultimate deities, ultimate compassion, and ultimate.bliss-emptiness; how the pure noumenal thirty-seven attributes harmonious with e.nlightenment abide as ultimate deities, tantras, abodes, and so forth; how all pure noumenal phenomena of the four noble truths and so forth abide as ultimate deities; indicating that impure conventional forms and so forth are not pure noumenal deities; how great scholars and adepts also spoke in that way within associating sutras and tantras; how all pure noumenal phenomenadesire and so fortk and the three times and so forth-abide as ultimate deities; how pure noumenal self, sentient being, and so forth abide as ultimate deities; how forms and so forth of natural clear light are equivalent to those indicated above; how forms and so forth that are non-fluctuating and without production and cessation are equivalent to those indicated above; indicating that those meanings are the thought ofthe Mother [Perfection of Wisdom Sutras} ofextensive, middling, and· so forth length; and how those also abide as the mantras, tantras, ma'!f!alas, seals, andso forth ofthe mode ofsubsistence.
~~-------------.
Concerning that, the pure basis, the a' How pure noumenal aggregates per. pure aggregate of forms, or the aggregate· of manently abide_~ the J!ve conquerors pure forms, is the ultimate deity of pristine and the five prutme wudoms (319) wisdom vairochana-the mirror-wisdom. Likewise, the aggregates of pure feelings, discriminations, compositions factors, and consciousnesses are
650
Abridg~d Mountain Doctrin~
ratnasambhava, amitabha, amoghasiddhi, and a~hobhya-the wisdoms of equality, individual analysis, accomplishing activities, and element of attributes of very pure attributes. Similarly, pure eye, ear, nose, tongue, b' How pur~ noumenai smse powers body, and mental [sense powers] are the abide as ultimate conqueror childrm ultimate deities of pristine wisdom, lqhiti- (319) garbha, vajrapa~i, akashagarbha, lokeshvara, ' - - - - - - - - - - - - - - - ' nivara~avi~hkambhin, and samantabhadra-confusion vaji'I, hatred vajri, miserliness vajri, desire vajri, jealousy vajri, and selflessness yogini. Similarly, the constituents of pure 't' How th~ pure noumenai six objects forms, sounds, .odors, tastes, touchables, and abitk as the ultimate female bodhisattvas [other] phenomena are form constituent (319) vajri, sound constituent vajri, odor constitu- ' - - - - - - - - - - - - - - - - ' ent vajri, taste constituent. vajri, touchable constituent vajri, and phenomena cdnstituent vajri-the six, vajra form and so forth. Similarly, the primordially pure six con- r-d-'H.-o-w-th_e_pu_r<_e_n_o-um_m_a_l_th-ir-ty--s-ix----., sciousnesses-eye consciousness and so aggregates abide as ultimate conquerors forth-are ~hitigarbha alqhobhya, va- (319) jrapa~i ak~hcibhya, ·akashagarbha alqhobhya, ' - - - - - - - - - " - - - - - - - ' lokeshvara a~hobhya, nivarar:'avi~hkambhin ak~hobhya, and samantabhadra ~hobhya, which are the alternative consciousnesses, divided by way of the six vajra sense powers, the six vajra consdousnesses. Similarly, the six pure contacts-contact upon the aggregation of the eye [sense power, a visible form, and an eye consciousness] and so. forth-are included in the ultimate aggregate of compositional factors, just as the six conventional contacts are included in the conventional aggregate of compositional factors. The primordially pure six feelings-feeling th~t has the condition of contact upon the aggregation of the eye [sense power, a visible form, and an eye consciousness] and so forth-are ~hitigarbha ratnasambhava, vajrapa~i ratnasambhava, akashagarbha ratnasambhava, lokeshvara ratnasambhava, nivaranavishkambhin ratnasambhava, and samantabhadra ratnasambhava, which 'are clte alternative feelings, the six vajra feelings. Similarly, the holy bhagavan Lokeshvara [Kalki Pu~4arika] speaks of thirty-six ultimate noumenal aggregates that are other than external and internal conventional phenomena. Hence, ultimate noumenal pure discriminations of the eye, ear, nose, tongue, body, and mind are ~hitigarbha amicabha, vajrapar:'l amita.bha, akashagarbha amicabha, lokeshvara amitabha, nivara~avi~hkambhin amitabha, arid samantabhadra amitabha, which are the alternative discriminations, the six vajra discriminations. Similarly, ultimate noumenal pure compositional factors of the eye, ear, nose, tongue, body, and mind are ~hitigarbha amoghasiddhi, vajrapa~i
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amoghasiddhi, akashagarbha amoghasiddhi, lokeshvara amoghasiddhi, nivaraJJ.avi~hkambhin amoghasiddhi, and samantabhadra amoghasiddhi, which·are alternative compositional factors, the six vajra compositional factors. Similarly, naturally pure forms of the eye, ear, nose, tongue, body, and mind are ~hitigarbha vairochana, vajrapfu:ti vairochana; akashagarbha vairochana, lokeshvara vairochana, nivaranavishkambhin vairochana, and samantabhadra vairochana, which are alt~rn~tive form aggregates, the six vajra form aggregates. Similarly, the primordially pure six pristine wisdoms of the eye, ear, nose, tongue, body, and mind are ~hitigarbha vajrasattva, vajrapal).i vajrasattva, akashagarbha vajrasattva, lokeshvara vajrasattva, nivarctJ?.aVi~hkambhin vajrasattva, and samantabhadra vajrasattva, which are alternative pristine wisdom aggregates, the six vajra pristine wisdom aggregates. Primordially pure six discriminations, six compositional factors, six forms, and six pristine wisdoms are mentioned in various scriptures in this. fashion. At this point I have finished .the diversion [on the thirty-six aggregates.] Now let us reconnect to the bases of e' How the pure noumenal six constituexposition that were being explained earlier ents abide as.the six ultimate female [before the diversion on the thirty-six aggre- ones-gone-thus (321) gates]. That which is the naturally pure.L--=----------~--' earth constituent is buddhalochana; similarly, the constituents of water, fire, wind, space, and consciousness are mamiki, pandaravasini, tara, vajradhatvishvari, and vishvamata. The noumenal thoroughly established aggregates, constituents, and so forth that are bases empty of imputational and other-powered aggregates, constituents, and so forth are primordially pure and thoroughly pure aggregates, constituents, and so forth. r-------------. Simila~ly, the twelv~ultimate f' How the pure noumenal twelve links noumenal tgnorance .and so forth, the bases abide as the ultimate twelve' grounds, empty of conventional ignorance and so twelve true meanings, and so forth (321) forth included in imputational natures and other-powered natures-are twelve aspects of true meaning: the twelve ultimate grounds the twelve-abode and so forth the entities of the four exalted bodies the qualities of the four vajras the twelve faces and so forth. Furthermore, Kalki Pui?-4arika's Stainless Light says that the entities of the twelve aspects of true meaning abide without difference in buddhas and
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sentient beings, but due to having separated or not having separated from adventitious defilements upon having stopped or not having stopped the winds of the twelve time-cycles, there is the difference that [buddhas] have attained these and [sentient beings] have not attained these. Also, Kalki Pu~<;larika's Stainless Light speaks of ignorance and so forth that are the twelve aspects of true meaning, qualities of the four vajras, which are the birthplaces of ultimate mantras; thes~ are to be understood as pure ignorance and so forth. Because convention:{I ignorance and so forth are adventitious defilements, they are not pure. Therefore, you should understand the distinction of the two truths also with regard to the twelve links and thereupon know that the non-existence ·of that in whatsoever, the purity of that, and the basis of purity are the meaning of the twelve links. Similarly, if you know the divisions of g' How the pure noumenal perftctiom the three natures and the .two truths with abide as the ultimate shaktis, knowledge regard to .the perfections of giving and so women, sky-travelers, andfo"!ale seals forth, you will not be obscured with respect {that is, comorts] (323) to the subduer's word. Concerning this, t h e ' - - - - - - - - - - - - - - - ' perfections included among other-powered natures and true paths that are bases empty of imputational natures are conventional compounded phenomena and, therefore, are not es.tablished in the dispositional mode of subsistence. The perfections of giving and so forth that are bases primordially pure· of those [imputational natures and ·conventional compounded phenomena] and are included in the· noumenal thoroughly established nature are ~aid to be just deities of ultimate pristine wisdom such as the ten shaktis, the ten lady sky-travelers, and so forth. And moreover, those are said to be the final ten seals [that is, consorts]-six, three, and one. Therefore, you should know that the meaning of pure and thoroughly pure noumenal_perfections of giving and so forth is that they are naturally and spontaneously established deities. h 'How all the pure noumenal emptinesses abide as ultimate deities, ultimate compassion, and ultimate great blissemptiness {5} (323)
This section has five parts: delineating well all emptinesses as the. two, self emptiness and ·other-emptiness; how, .from among those, ali. that are bases ·of emptiness abide as ultimate deities, ultimate compassion, and so forth; how, when such is realized, they are realized as the middle. or. central point avoiding the two extremes, as the androgynous, as voidness of example, and as the third category; upon dispelling many wrong ideas mistaken about those, indicating the
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meaning in accordance with the mode of being; and indicating as. twofold the modes ofall whatsoever emptinesses that have been set forth.
r---~----~------------~
Similarly, the stated eighteen and twenty 1" Delineating well all o/lptinesses as the emptinesses are included in sixteen. [The two, self-emptiness and other-emptiness Differentiation of the Middle and the Ex- '---'-3(_23_Y_ _ _ _ _ _ _ _ ____, tremes by] the holy conqueror Maitreya says: 1. The emptiness of the enjoyer is of the internal sense-spheres, which are the enjoyers [or partakers] of objects. 2. The emptiness of the enjoyed is of the external sense-spheres, which are the objects enjoyed. 3. The emptiness of the external and the internal is of their body, the abode of those two-the enjoyer and the enjoyed. 4. The emptiness of the gr~at is of the basis of the abode, the vast world of the environment. 5. By what are the internal sense-spheres and so forth seen as empty in those ways? A knower of emptiness sees [them as empty]. The emptiness of that is the emptine5s of emptiness. Hence, this indicates· that a consciousness realizing emptiness is emptiness. Expositions in some other way are not the thought of the conquerors. 6. Similarly, how are they seen? They are seen in the aspect of the ultimate. The emptiness of that is the emptiness of the ultimate. This also indicates that a consciousness seeing the aspect of the ultimate is emptiness; it does not indicate that the ultimate is self-empty. 7-8. Those for the sake of which bodhisattvas practice also are emptiness; these are of eight aspects. Bodhisattvas' practice for the sake of attaining compounded and uncompounded virtues are the emptiness of the compounded and the emptiness of the uncompounded. 9. .Bodhisattvas' practice for the sake of always helping sentient beings is the emptiness of what is beyond limits. 10. Bodhisativas' practice for the sake of not forsaking cyclic existence is the emptiness of what has no beginning and no end. 11. Bodhisattvas' practice for the sake of never exhausting virtue is the emptiness of the non-forsaken. 12. Bodhisattvas' practice for the sake of also purifying the natural lineage is the emptiness of the nature. 13. Bodhisattvas' practice for the sake of attaining a buddha's marks and beauties is the emptiness of own-characte.ristics. The description of this with respect to compounded [buddha] characteristics does not accord with the conqueror's thought because it is set forth in agreement with this in the Glorious Thorough Union Tantra.
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14. Bodhisattvas' practice for the sake of attaining a buddha's attributes is the emptiness of all attributes. .15. Concerning that, because all things included among persons and phenomena do· not at all exist·and are not established in the mode of subsistence, they are empty of their own entities; they do not appear to a consciousness of conventional emptiness and the conventional mode of subs~tence. The basis of the emptiness of those phenomena-the noumenal entity abiding forever-is not empty of itself, but is empty of all adventitious phenomena, due to which it appears to a consciousness of the ultimate, the basis of emptiness, and the mode of subsistence. Thus, the fifteenth emptiness, the emptiness of non-entities, is the meaning of the frequent statement,' "The non-existence ·of something in ·something is die emptiness of that." This which is the self-entity emptiness [or emptiness of its own entity] is the conventional selfemptiness. 16. The sixteenth, the emptiness that is the [ultimate] nature of nonentities [that is, the emptiness that is the ultimate nature opposite from non-entities] is the meaning of the frequent statement, "That which is the remainder in [place of] that always exists here." This which is the other-entity emptiness [or emptiness of other entities] is the ultimate other-emptiness. · These meanings are aiso stated in the monarch of tantras, the Supplement to the Thorough Union Tantra, and· in Vasubandhu's Commentary on .(Maitreya s) "Differentiation of the Middle and the Extremes. "The establishment of the divisions of emptiness, which is set forth in the Glorious Thorough· Union Tantra, also is stated by the conqueror Maitreya in his root text ·and. by the holy great scholar, the master Vasubandhu, in· his Commentary on (Maitreyas) "Differentiation of the Middle and the Extremes." Since the glorious great vajradhara set this forth well in profound Highest Yoga Tantras, which are the finality of the great middle, do not follow after the bad widespread mistake that the Dif.forentiation ofthe Middle and the Extremes is mind-only. This is intensively taught in -a great many central texts of the great middle such as the Superior Aizgulimala, the Mahaparinirvar:a Sutra, Maitreya's Sublime Continuum of the Great Vehicle and AsaD.ga's commentary, Vasubandhu's Great Commentary on the Mother, and so forth. Moreover, Maitreya' s Differentiation ofthe Middle and the Extremes speaks of the character of emptiness, which is equivalent to thusness and so forth. That which is the basal nature of the non-existence and the non-establishment-in the See, for instance, 217.
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mode of subsistence-of the entities of duality (apprehended-object and apprehending-subject and so forth) is the character of the ultimate emptiness. This emptiness, which is thus equivalent to the element of aftributes and so forth, is the meaning of the emptiness of norl-entitie~. dther-entity emptiness, and non-empty emptiness mentioned again an~ again iri stainless scriptures. Mere self-emptiness does not fulfill its role. Why? It is because that which is the ultimate emptiness not only dears away the extreme of existence but also dears away the extreme of non-existence--"not existent and not non-existent"-whereas self-emptiness does not dear away the extreme of non-existence. Concerning this, whereas conventional phenomena do not at all exist in the mode of subsistence, the extreme of existence is the superimposition that they do. Whereas the partless, omnipresent pristine wisdom of the element of attributes always abides pervading all, the extreme of non-existence is the deprecation that it does not exist and is not established and is empty of its own entity. That which is the middle devoid of those extremes is the basis devoid of all extremes such as existence and non-existence, superimposition, and deprecation, ·permanence arid annihilation, and so forth, due to which it is the final great middle. It i~ nonmaterial emptiness, emptiness far from an annihilatory emptiness,. great emptiness that is the ultimate pristine wisdom of superiors, five immutable great emptinesses, six immutable empty drops, a which is the supreme of all letters, buddha earlier than all buddhas, primordially released one-gonethus, causeless original buddha, aspectlessness endowed with all aspectsinsuperable and not fit to be abandoned. Not to be deprecated, it is the inconceivable element of attributes beyond phenomena of consciousness and not in the sphere of argument; it is to be realized in individual selfcognition by yogis. Consequently, those who come to the conclusion that: the "middle" is solely designated to the mere voidness of all extremes "even the middle is empty of the middle" "even the ultimate is empty of the ultimate" and so forth do.not accord with the thought of the conqueror because, for the character of the emptiness that is the final mode of subsistence, the mere emptiness of non-entities is not sufficient. Rather, the emptiness that is the [ultimate] nature of non-entities [that is, emptiness that is the ultimate nature opposite from non-entities] is required. Also, Vasubandhu's Commen-
tary on the "Extemive Mother," the "Twenty-five Thousand Stanza Perfection of Wisdom Sup-a, " and "Eighteen Thousand Stanza Perfection of Wisdom Sutra; calls the ultimate nature that is empty of adventitious imputational
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conventionalities and is opposite from conventionalities the nature of nonentities, and thereupon says that this is also the perfection of wisdom of the undifferentiable entity of basis and fruit. From this also, it is established that the profound emptiness that is a synonym of the ultimate noumenon is other-emptiness. . Similarly, the honorable Superior Nagarjuna in his middle way Stages of Meditation speaks of emptiness of production and disintegration as selfemptiness, emptiness of non-entities, and then speaks of other-emptiness, emptiness that is the [ultimate] nature of non-entities [that is, emptiness that is the ultimate nature opposite from non-entities], of the unproduced; it is supreme, ultimate, and other than the former. Thus, adding to the sixteen [emptinesses] the emptiness of the unapprehendable and the emptiness of nat!fre, there are eighteen. By adding the emptiness of its own entity and the emptiness of other entities, there are twenty. The latter two indicate self-emptiness and other-emptiness. The emptiness of nature also indicates the nature that is the basis of emptiness of phenomena-the nature of the noumenal ultimate pristine wisdom of individual self-cognition. Consequendy, the delineations of suchness in the pure cent~al texts teaChing the profound mode of subsistence, the statements of "not existing, not not existing" or "passed beyond existence and non-existence" or "devoid of the extremes of existence and non-existence" and so forth mean that selfempty phenomena are not existent, and the ultimate noumenon-the basis of emptiness-is not non-existent. This is how you should understand the meaning of the statements of not existing, not not existing, and so forth. If they are seen this way, you perceive the meaning of grea:t import. Since the ultimate's own entity is even very established, it is not nonexistent, and imputational things, which are other than that, do not arise or do not. exist. Hence, one needs thoroughly pure wisdom knowing in this way the meaning of not not existing and not existing. This is also equivalent to the statement in the Glorious Vajra Garland Tantra that a rational consciousness of meditative equipoise [realizing thusness} intensively perceives. Therefore, these texts also teach that' the ultimate is not self-emptiness. · Concerning this, the ultimate's own entity is the self-arisen pristine wisdom of one-gone-to-bliss because the holy superior Vajragarbha says at length that the ultimate truth-knowing itself by itself, devoid of the extremes of existence and non-existenc~has a nature that is beyond the phenomena of dependent-arising, does not deteriorate from its own entity, and is not empty of its own entity. These and others indicate the thusness having the one taste bf non-conceptual pristine wisdom-primordially
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naturally peaceful, without proliferations-the suchness beyond· dependently arisen phenomena. Consequently, ihe proposition that all twenty emptinesses are selfemptinesses is not the meaning of the great thought of the conquerors because: the ultimate truth the natural lineage all attributes that are qualities of the body of attributes the emptiness of nature the emptiness of the nature ofnon-entities and the emptiness of other entities are emptinesses but are not self-emptinesses. About this, because the enjoyer, enjoyed, and so forth are ·empty of their own respective entities, they are that which is non-existent there; they are not established aS· anything and do not exist even a little. The element of attributes--the basis empty of those phenomena-is what remains; it really exists. Hence, you definitely should look at the holy honorable superior Asanga's extensive statement of this in the Grounds of Bodhisattvas. Moreover, the holy honorable superio~ Nagarjuna also says that deciding that all are just self-empty has great fault. The statements in the precious tantras 2 .. How, from among those [empt;inesses}, that the sixteen emptinesses are indicated by aO that are bases ofemptiness abide as "The pillars which are the sixteen empti- ultimate deities, ultimate-compassion, nesses," "The arms are the sixteen efilpti- and so forth (334) nesses," and also the sixteen lotus petals, L---'-~----------' sixteen cemeteries, sixteen external parts of the mat;1<;lala, and so forth have the meaning of the letter e, the source of attributes, bhaga, spaceconstituent, lion throne, and so forth, and hence they are not in consideration of self-emptiness, emptiness of non-entities, but are distinctions by way of aspect with regard to the ultimate-the basis of emptiness, the natural linea,ge, emptiness that is the [ultimate) nature of non-entities, emptiness of other entities, and non-empty emptiness. Moreover, the holy bhagavan Avalokiteshvara [Kalki Put:l4arika speaks of a progression of increasingly profound emptinesses]. To reali2:e the meaning of these just as they are, it is necessary to realize well the meaning of the noumenon endowed with all aspects, 'Which is other than external and internal conventionalities.
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When that is realized, the profound 3" How, when such is realized, they are meaning of the middle devoid of extremes is realized tis the middle or central point also realized because that is not exhausted as avoiding the two extremes, as the ana mere non-affirming negative or mere drogynous, as the voidness ofexample, elimination that is just a voidness of ex- and as the third category (334) ~----------~~--------~ tremes but is established as the .center, middle, or inclusionary elimination that has abandoned .the two extremes and is a third category. The· great scholar, the master Bodhibhadra's Connected 'Explanation of (Aryadeva's) "Compilation of the Essence of Wisdom" says, '"Not existent and not non-existent' is mentioned because of being a third category." The Questions ofKitshyapa in the Pile ofjewels Sutra also says that the meaning of the middle, the noumenon, and the center that has abandoned the two extremes has the meaning of a third category. :rhe holy conqueror Maitreya says in hi,s Differentiation of Phenomena and Noumenon that just this is the character of non-conceptual pristine wisdom. Moreover, Vasubandhu's Commentary on (Maitreya's) "Differentiation of the Middle and the Extremes" da.dfies the meaning of the middle free from the extremes that is stated in the Pile ofjet.Vels Sutra, clearing away' the assertion by some that a center devoid ·of the extremes is not established. Likewise, others' non-assertion of a center is also mistaken. Since the meaning of the term madhya is the internal, the between, or the center, it means that the profound element of attributes is· not any extreme but is the center or middle. The meaning of the statements that it is a third category is also this, and the meaning of the statements that it is the androgynous state is also this, as is the meaning of its having passed beyond ·worldly exainples, beca,use a third category of a dichotomy lacking the fallacies of internal contradiction does not occur among conventional truths. Also, it should be known that this has the same meaning as the statement also by the holy Lokeshvara [Kalki Put;t4arika] that because the profound suchness is the center or·a third category, an example for it does not occur in the world. Objection: If so, th:n it 'co~tradicts the 4" Upon dispelling many' wrong ideas consensus that-for dichotomies such as mistaken about those, indicating. the existence and non-existence, existing as an meaning in accordance with the mode of effective thing and not existing as an effec- being (337) tive thing, existing as a form and not exist-'---------------' ing as a form, 'and so forth-there are no third categories. Answer: That is true, but those are fashioned in terms of just conventionalities, whereas the ultimate is not any pole of a dichotomy such as existing or not existing, and so forth. This is because such is well pronounced as in, "passed ·beyond existence and non-existence," "not existing and no~
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not existing," "principal which is the extinction of effective things and noneffective things," and: Therefore, buddha is not an effective thing, And also not in the manner of a non-effective thing. and, "Released from form and non-form," and so forth. Hence, those who propound that all objects of knowledge are limited to .the two, existing as an effective thing and not existing as an effective thing, are reduced to only not having realized the ultimate mode of subsistence, since although it is an object of knowledge, it does not either exist as a thing or not exist as a thing. Consequently, it is also established as just a third category and the center or middle. Objection: If the ultimate is an object of knowledge, this contradicts [Shantideva's] statement, "The ultimate is not an object of activity of an awareness," and the statement: Since the noumenon is not an object to be known, It cannot be known.
Answer: There is no fault because those are in consideration that: [the ultimate] is not an object of activity of an awareness that is a consciousness [the ultimate] cannot be known by a consciousness. It is not that. [the ultimate] is not an object of a pristine wisdom because it is said, "It is an object of activity of individual self-cognizing pristine. wisdom," "It is just an object of those perceiving the ultimate," "Because of not being matter, it is knowledge of oneself," "Because of not being matter, it is just self-knowledge," "Containing all self.:.knowledge and other-knowledge," and: Self-knowing great bliss itself Knowing itself becomes enlightened. and: Because bodhisattvas realize this thusness, Buddha calls them "ones-gone-thus." and the final emptiness is said again and again to be a~ entity of compassion and the mind of enlightenment. Therefore, although the profound element of attributes-the center having abandoned the two extremes~is not an object directly known by consCiousnesS, it is an object directly kriown by pristine wisdom, because it is the five aspects of self-arisen pristine wisdom
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and because it is also direcdy realized by other-arisen correct pristine wisdom. In that way, the omnipresent element of attributes-the basis devoid of all extremes such as existence and non-existence, and so forth-is the buddha'that is the mode of subsistence. . Objection: This incurs the fault that if buddha is taken as "existing" or "not existing,'.' one falls to· an extreme of existence and non-existence. Answer: Here with respect to being devoid of the extremes of existence and non-existence there are two types: On the .occasion of intense meditative equipoise on the profound noumenon, all proliferations ·of existence and non-existence and so forth are discarded, and it is without proposition, inconceivable, and un predicable. On the occasion of delineating-during the state subsequent to meditative equipoise and so forth-how the mode of subsistence is, if one distinguishes that the existent "exists" and the non-existent "does not exist" in accordance with the mode of subsistence [that is, in accordance with the fact], there is no fault. However, if the reverse [of either of these] is done, then it would incur the fault of falling to an eX.treme. Here, the meaning of the statement that buddha is not existent and also is not non-existent is said to be that buddha is not existent for mind and is not ·non-existent for pristine wisdom. [This can be seen] from the fact that Maitreya's Ornament for the Great Vehicle Sutras exemplifies this with: Like the quiescence of heat in iron And of a disease of dimness in the eye, Do not say that buddha Exists for mind and does not exist for pristine wisdom." When iron cools, the· heat is not existent and the iron itself is not nonexistent, and when a fault in the eye becomes non~existent, dim-sightedness is not existent and the ey~ itself is not non-existen~. Consequently, although "not existent and not non-existen.t" appear to be a combination of contradictions, such is the mode of and. reasons for the absence of the fallacy of contradiction when analyzed' well. Otherwise, in accordance with the assertions of some persons, although the existence of a certain phenomenon is refuted, it. is not established as non-existent, and although its non-existence is refuted, it is not established as existing, saying, "Buddha is not existent and buddha is also not For a longer citation see 466.
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non-existent," and "All conventional phenomena are not existent and are also not non-existent," and so forth. Such does not accord with the thought of the conquerors ·and also contradicts the meaning: because existence and non-existence are mutually direct contradictories and the negation of a negation has the nature of an affirmation and because a double negation serves as the actual one and because [a double negation] is also not not an established base.
Objection: Well then, this contradicts your earlier proof that the buddha of the mode of subsistence is· the center that has abandoned existence and non-existence and is a third category. Answer: There is no fallacy because the earlic:r [presentation] was do'ne in terms of abandoning the extremes of existing or not existing as things such as· forms and so forth, whereas here the voidness of extremes itself [is considered] in terms of existing or not existing in the mode of subsistence. If you understand it that way, you will realize that it just does not contradict: the statement of not falling to any extreme of existence and nonexistence and so forth and the statement that the voidness of extremes itself forever exists in the inode of subsistence because the basis that is devoid of all extremes of existence and nonexiste.nce and so forth is the buddha of the profound mode of subsistence. Objection: Due to the. reason that the noumenon and buddha are not established as objects of knowledge, they do not exist, and those are also not non-existent. Answer: In that case, there would be the great absurdity that all that dq not occur among objects of knowledge, such as the horns of a rabbit and so forth, would not be non-existent. Moreover, the assertion that the noumenal buddha does not exist as an object of knowledge is greatly intractable among annihilatory views-an awful, huge, sinful view. Since there are these many statements speaking of the way that buddha ·exists in the mode of subsistence, they should not be deprecated. Objection: In consideration that buddha is not ultim;uely existent and is not conventionally non-existent, it is said th~t [buddha] is not existent and is not non-existent. Answer: Since some think this, let us respond. Here the buddha that is not ultimately existent and is conventionally existent is not the final buddha because the final body of attributes does not exist as any conventional
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phenomenon and always abides as the entity of ultimate thusness. Consequently, the body of attributes that is the final buddha is the limit of reality and .hence is the finality of exi~tence and the finality of truth because it ultimately exists and is ultimately true. This should be understood by the fact that bhutako!i is used here for finality of existence and finality of truth. That is final buddha, and in consideration of this the supramundane victor extensively says, "That which is not true is not thusness. That which is not thusness is not the matrix-of-one-gone-thus." Objection: Since truth does not exist in any phenomenon, the ultimately true does not occur. Ans7per: That is not so. If something is not true conventionally, it is not suitable as a conventional truth, and hence that which is a conventional truth is conventionally true and is not ultimately true. Just so, if something is not true ultimately, jt is not suita:ble as an ultimate truth, and hence that which is an ultimate truth is ul,timately true and is not conventionally true. Furthermore, that which is the ultimate truth is ultimately true. Similarly, conventional truths are not really true, and if, though unproduced, it is refuted that they are produced conventionally, it would incur fault, because jfianagarbha's Two Truths refutes such, as do either passages. Objection: Alt.hough final buddha exists in fact, if it is viewed as existing, one would fall to an extreme because the King ofMeditative Stabilizations Sutra says: Both existence and non-existence are extremes. Pure and impure are also extremes. Hence, having thoroughly abandoned the two extremes, The wise do not dwell even in the center. and Nagarjuna's Fundamental Treatise on the Middle, Called "Wisdom" also says: ·"Existence" is .a holding to permanence "Non-existence" is a view of nihilism. Therefore, the wise do not abide in either Existence or non-existence.
Answer: Those statements are on the occasion of conclusive setting in profound meditative equipoise free from all proliferations, such as existence and non-existence and so forth, but here this is an occasion of differentiating existence and non-existence, whereby there·is no fa,ult. Similarly, if one views or apprehends existence and non-existence and so forth, the basic element of quiescence is not seen, and hence profound meditative equipoise free from all proliferations is needed in order to see that basic element.
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Similarly, on occasions of delineations within distinguishing permanence and impermanence, thusness-the pervasive, omnipresent, partless, pristine wisdom free from singular and plural moments-is posited as permanent, stable, everlasting, eternal, and immutable, and all phenomena thttt are not beyond momentariness are posited as having the attributes of infpermanence, instability, non-everlastingness, and mutability. However, on occasions of conclusive profound meditative equipoise, non-proliferation of anything such as permanence, impermanem;:e, and so forth is necessary. Also, the statements in many other pure central texts that [the noumenon] is free from all proliferations such as existing and not existing, pleasure an& pain, truth and falsity, permanence and impermanence, ·empty and nonempty, clean and unclean, peaceful and unpeaceful, void and not void, having and not having self, having and not having production and cessation, having and not having signs, having and not having contamination, virtuous and non-virtuous, supramundane and non-supramundane, passed beyond and not passed beyond consciousness and logic, passed beyond and not passed beyond dependent-arising, .and so forth are in consideration of conclusive profound meditative equipoise. Hence, those sources are not suitable to damage contexts of individual conceptualization distinguishing existence and non-existence, and so forth. Consequently, those who wish to be skilled in the thought of the scriptures should not conflate and confuse the thoughts of those individual occasions. Similarly, that: a non-fallacious combination of contradictions does not occur a third category does not occur with regard to direct contradictories [that is, with respect to dichotomies] objects of knowledge are limited to the· two, effective thing and noneffective thing and so forth are in terms of conventionalities, but ultimate truths are not included in any of those. In that way, the meaning of the in ten- 5 .. Indicating as twofold the modes ofal/ sively pure and thoroughly pure eighteen whatsoever emptinesses that have been set . emptinesses is the eighteen emptinesses of forth (346) intensive purity and thorough purity...:_the ' - - - - - - - - - - - - - - - ' noumenal thoroughly established eighteen emptinesses, those which are the bases of the intensive purity and thorough purity of imputational and otherpowered emptinesses. The eighteen emptinesses set forth in the Vajra Garland Tantra are described as emptinesses by way of conceiving and apprehending these. Fearing that it would take too many words, ·1 have not written about it. ·
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Similarly, the meanings of the in ten- i' How th~ pure noumenal thirty-seven ·sively pure and thoroughly pure thirty-seven attributes harmonious with enlightenattributes harmonious with enlightenment ment abide as ultimate deities, tantras, also are the noumenal thoroughly estab- abodes, and so forth (346) lished thirty-seven attributes harmonious with enlightenment, which ate the bases of purity of imputational and other-powered attributes harmonious with enlightenment. These are said to be the thirty-seven syllables-which are the foundational basis of the profound monarch of tantras [the Guhyasamitja Tantra]-and gods of ultimate pristine wisdom. Here also, if you understand the division of the two truths, you will not be obscured with respect to the subduer's word. Concerning this, the natural fundamental yoginis ·are the attributes harmonious with enlightenment that are included in ultimate true cessations-entities of the matrix-of-onegone-to-bliss abiding pervasively like space in the external and also in the body. The yoginis included in form bodies and the attributes harmonious with enlightenment that are included in true paths are conventionalitiescompounded adventitious phenomena. When in this way conventional true paths have purified all adventitious defilements, the primordially and spontaneously abiding body of attributes, one attains ·an essence of limitless qualities such as the twelve aspects of true meaning-abode and so forthinherently established as the basis of those. This is a correct meaning of great significance... Similarly, the glorious holy Vajrapa~J.i also indicates that the phenomena of the class of enlightenment -also are the ultimate, true cessationp.rimordially naturally pure because of being the body of attributes indivisible from the final n.ature body. · Similarly, in very many [tantras] such as the thirty-six monarchs of tantra having the nature of the thirty-seven deities-ka-vajra, kha-vajra, and so forth-even all whatsoever collections of deitie5, which are said to be the ·phenomena in t4e class of enlightenment, are attributes of qualities that are: isolated from and empty of imputational and other-powered phenomena the noumenal thoroughly established nature which is the pure basis naturally clear light naturally spontaneous naturally unproduced naturally separate from defilements the natural or intrinsic boy great bliss great emptiness
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endowed with all aspects possessing all good qualities. The _composite of these is called the body of attributes, and the aggregation of them is called the aggregate of attributes. Furthermore, the seventy.:.two goddesses of the glorious great sarpvara are said to be the ultimate ten perfections, five alternative aggregates, five alternative elements, twelve noumenal objects and. subjects, and the ·five faculties, five powers, ten ,grounds, ten powers, and ten faculties of true cessations. The monarch of tantras [the Ka/achakra Tantra] says: The goddesses are to be purified also by the lords of conquerorchildren endowed with power over directions and gloryGiving and so forth, alternative aggregates, elements, objects and subjects, five faculties, and so forth. Here, with respect to "are to be purified": Those which are bases to be purified are included in true cessations. Those which are defilements to be purified are included in suffer~ngs and origins. Those which are means of purification are included in true paths. Those which are fruits of purification are the attainments of true cessation that have been primordially established. This mode should be understood from profound exalted quintessential instructions. Therefore, .here it is necessary to know the difference between true cessations and attaining true cessations, just like the difference.between the body of attributes and attaining the body of attributes. Similarly, [this difference] exists with regard to all those of equivalent meaning stated through many synonyms-natural lineage, nature body, matrix-of-one-gone-to-bliss, ulti.mate, thusness, limit of reality, buddhanature, great nirvfu).a, aharrz, evarrz, great mother, mahamudra, and the ultimate deities, mantras, tantras, hand gestures, ma.t).<;ialas, and so forth of hevajra, chakrasarp.vara, guhyasamaja, and so forth. Similarly, the bhagav~-in the r-J-.,-H.-o_w_a_ll_p_u_re_n_o_u_m_e_na_l_p_h_m_o_m_m_a_o_if--, maiJ.<;iala .of the element of attnbutes lord of the four noble truths and so forth abide speech-speaks of the twelve grounds, the as ultimate deities (352) twelve perfections, the twelve faculties, the twelve concentrative retentions, and the four individual correct knowledges as goddesses of self-arisen pristine wisdom. Moreover, in many other profound modes of mantra sue~ as hevajra, kalachakra, and so forth. alternative attributes that are qualities such as the four noble truths, the concentrations, the immeasurables, and so forth are said to be noumenal deities. Having
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understood the division of the two truths and so forth in these very many statementS, you should know that naturally pure attributes are in consideration. of ultimate attributes. Concerning this, ultimate attributes are attributes that are bases of the absence of inherent nature, the eighty-four thousand bundles ofattributes, the ten powers and so forth-the great seal in which basis and fruit are one undifferendable entity, the source of attributes that has the nature of the lady perfection of wisdom, and the land of the body of attributes. Moreover, the holy bhagavan Avalokiteshvara's [that is, Kalki Pu~4arika's] statement that attrib~tes not having the natur~ [of compounded things]-the ultimate ten powers and so forth-arise [refers to] a self-arisen mode of arising without the fallacies of a combination of contradictions, beyond a worldly example. Beeause other-arisen pristine wisdoms-such as the ten powers and so forth arisen from the power of their transformai:ive magnificence and from ·the power of meditation-are compounded, they are not the element of. attributes which is the natur~ of vishvamata, kalachakra, and so forth. Hence, in this way you need to know the difference between selfarisen with respect to the element of attributes which is the source of attributes [on the one hand] and o~er-arisen with respect to compounded pristine wisdom [on the other hand]. Fearing 'it would ·take too many words, I have not written down the statements in profound secret mantra texts that primordially pure phenomena ·such as the noumenal thoroughly established four noble truths and so forth which are bases empty of conventional truths-that is to say, otherpowered natures which are bases empty of imputational natures-are many fo.rms of <;:ollections of deities of self-arisen pristine wisdom. They are just included in the statement, "not empty of the attributes of inconceivable qualities more numerous than the sands of the Ganges." Hence,. with the co~rect .view you .-k-'1-nd.-=z;....'ca-tz-.n-~-th-a-t-im_rp,_u_re_co-n-ve_n_tz_'o-na-l--, should · r~al1ze that the pnmord1ally natu- forms and so forth are not pure rally pure is just pure and also realize that noumenai deities (354) the impure is just impure. Concerning that, .the impure are all the forms and so forth included within adventitious defilements. This clears away the assertion by some that the meaning of being pure is to be empty of its respective. entity because although all phenomena of apprehended..Object and apprehending-subject, which have a nature of the two obstructions, are empty of their own respective entities, they are not pure. Consequently, with good differentiation to realize being and not being primordially naturally pure, it is necessary to realize the difference between the matrix-of-one-gone-to-bliss and adventitious defilements, and it is also necessary to realize well their modes of being empty.
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This establishment of the thought of l' How great scholars and adepts also profound siitra and mantra to be one with- spoke in that way' within associating out contradiction is set forth also by the. mtras and tantras (355) glorious master Naropada, who achieved the great seal. Also, in many forms it is stated that m' How all pure noumenal phenomprimordially pure noumenal. hatred and so ena-desire and so forth and the thm forth are goddesses of self-arisen pristine times and so forth-abide as ultimate wisdom. The glorious Hevajra Tantra says deities (357) that primordially pure hatred and so f o r t h ' - - - - - - - - - - - - - - ' are goddesseS of self-arisen pristine wisdom. Other upon other tantras also state that naturally pure ultimate hatred and so forth are gods of self-arisen pristin~ wisdom, "The great offering [god] is great desire," and so forth. Similarly, the meaning of the statements that the compounded, the three times, and so forth are pure should also be understood through the meaning of "Endowed with all aspects, unaspected," "Realizer of the three times as timeless," and so forth. [This is to be done] from the quintessential instructions of the glorious tenth grounders. Similarly, the meaning of the purity and ,--n-'R-ow_p_ur;_e_n_ou_m_e_n_a_ls-el_lf,_s_en-tz-·en_t_.....:.., of the thorough purity of self, sentient be- being, and so forth abide as ultimate ing, ranging through to perceiver also can be deities (358) realized through the finality of self, thusness '------------,--'----' self, pure self, and so forth indicated earlier. The Mahaparin'irviil}'l Sutra translated by Hlay-da-wa also speaks of the meaning of great living being, vajra living being or noumenalliving being, alternative living being or pure living being, and so forth-. Similarly, it says, "Because forms are o' How forms and so forth ofnatural naturally clear light, they are pure, without clear light are equivalent to those indithe thorough afflictions," and so forth. cated above (358) And its application of this through to omniscience. with "The absence of transfer- p' How for;ms, and so forth, that are ence and bridging the gap in forms is pu- non-fluctuating and without productio;t rity," and so forth, has the same import as and cessation are equivalent to those indicated above (358) speaking of noumenal forms through to noumenal omniscience. Fearing it would take far too many words, I have not written down the others, but these will be easily realized through the existence of quintessential instructions differentiating well that ·of which something is pure and that which is the basis of purity.
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[Vasubandhu's] Commentary on the Ex- q' Indicating that rhos~ meanings are the tensive, Middling, and Eighteen Thousand thought ofthe mother [perfection ofwisStanza Mothers" says. that that which is the dom sutras} ofextensive, middling. and basis empty, devoid, and pure of imputa- so forth length (359) tiona! and imputed form and so forth is the ~~--~~----------------~ meaning of the primordial natural purity of noumenal thoroughly established form and so forth. For an extensive [exposition] you need to look at that Great Commentary itsel£ Just as all primordially naturally pure r' How those also abide as the mantras, noumenal forms and so forth are in this way tantras, ma1Jtfalas, seals, and so forth of n01:menal deities, so all of them also abide the mode ofsubsistence (361) naturally and spontaneously as mantras, '---------=-------------'----------' tantras, maiJ.~alas, seals, and so forth. Moreover, those· are also said in the 3' How forms and so forth btyond the Mother [Perfection of Wisdom Sutras] ·to be three realms and the three times also are aggregates, constituents, sense-spheres, and similar to those (361) so forth beyond the three. realms and the~---------------' three times. On the occasion [of cl;le topic] of dedication in [the section on] knowledge of the path [the Mother Sutras] apply this through to omniscience. And correlating these with the non-deteriorating noumenon and always abiding in neutrality, they also say that those are not to be dedicated-applying this through to omniscience and also correlating these with the-non-deteriorating noumenon and always abiding in neutrality. The protector Maitreya condenses these in "Not included in the three realms." It is said that because these are the same as: forms and so forth [described] in ~he Chapter on Purity indicated earlier (357) noumenal forms and so forth and the limitless collections of mantric gods of the mode of subsistence, these are the profound emptiness that is far from an annihilatory emptiness and an emptiness of materiality. Consequently those who assert that 4' Indicating that ifsuch is not realized, there is no profound . other-emptiness ex- buddhahood is not attained through ceeding emptiness of [objects'] own respec- meditating on selfe.mptiness (362) tive entities are far from the thought of the conqueror because through many aspects it is said that there also exists a profound emptiness other than self-emptiness. ObjeCtion: If the element of attributes, .---5-.lli_rp_o_n_d'-is-rp-el-Un_g_ma_n_y_s-cr:-ip_tu_r._a_lc-o-n----. thusness, limit of reality, and so forth are tradictions [adduced] about those, denot self-empty, what ·is the' thought of die lineating the mode ofbeing (363~
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extensive statements in the Mother of the Conquerors: [that is, Perfection of Wisdom Sutras]: The element of attributes is empty of the element of attributes. Thusness is empty of thusness. The limit of reality is empty of the limit of reality. The inconceivable basic element is. empty of the inconceivable basic element. and: The perfection of wisdom is empty of the perfection of wisdom; that which is empty is not the perfection of wisdom; it is without production .... An exalted-knowledge-of-all-aspects is empty of an exalted~knowledge-of-all~aspects; that which is empty is not. an exalted-knowledge-of-all-aspects; it is without production. and, "If even the perfection of wisdom itself is very much non-existent, how could going or coming exist in it!" , Answer: Those statements were made in consideration of their requiring interpretation. Similarly, it should be understood that all statements-in these and those texts of the middle wheel of doctrine--of the non-selfempty as self-empty are just of interpretable meaQing with a thought behind them. [Understanding]. this depends on the lamp of unique quintessential instructions of good differentiation [found in the three cycles of bodhisattva commentaries]. Here the purpose of speaking in consideration of such is to thoroughly pacify apprehension, discrimination, and conceptualization of 'the element of attributes and so forth as this or that. About the damage to their being of definitive meaning, it is because: the element of attributes, thusness, limit of reality, and so forth are all said to be ultimate deities, mantras, tantras, mandalas, and mudrasthe final Buddha, four bodies, five wisdoms, let;e~ e, bhaga, source of attributes, water-born [that is, lotus], secrecy, great secrecy, letter a, perfection-of-wisdom goddess, vishvamata, vajravarahi, and so forth; the syllable va'f!l. great bliss, drop, vajra, heruka; suchness, self-arisen buddha, and so forth; vajradhara, vajrasattva, the syllables eva'f!l, kalachakra, vajrabhairava, vajraishvara, chakrasa.qJ.Vara, guhyasamaja, hevajra, and so forth-and those also are said to be the noumenon, thusness, and so forth and those are said to be entities of endless attributes such as the powers, fearlessnesses, and so forth that are non-self-empty qualities. Here, with regard to the basis in [Buddha's] thought, such was said in
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consideration that all [conceptual] apprehensions as those (that is, as the element of attributes and so forth) and all subjects involved with those [conceptual apprehensions] are self-empty. This is because all phenomena, .forms and so forth, are said to be in three categqries [imputational, otherpowered, and thoroughly established natures], and from among them those said to be self-empty· are in consideration of imputational and otherpowered forms and so forth. Similarly, the statement: Because the element of ·attributes does not exist, bodhisattvas do not apprehend a prior limit. Because thusness, the limit of reality, and the inconceivable ·basiC element do not exist, bodhisattvas do not apprehend a prior limit. is of interpretable meaning with a thought behind it, as above. Such was stated in consideration that although the element of attributes is not nonexistent, adventitious attributes undifferentiably [that is, without exception] do not ~ist in them. These [non-lii:eral teachings] are for the sake of pacifying discriminations and conceptualizations as this and that. Similarly, the statement: Because the entity of the element of attributes does not exist, bodhisattvas do not apprehend a prior limit. Because the entity of thusness, the limit of reality, and the inconceivable basic element do not exist, bodhisattvas do not apprehend a prior limit. was not made in consideration of the non-existence of the entity of the elemtnt of attributes, thusness, but in consideration of the non-existence of the entities of other, adventitious phenomena. Here also the purpose is as before. The damage to their being of definitive meaning is that the thusness that is the basis of emptiness is never non-existent and ·that imputational natures and other-powered phenomena are primordially non-existent in it, and hence it is empty of those; therefore, it is other-emptiness. In that way, the mode of emptiness of the noumenal thusness is not that it is empty of itself but that it i~ the basis empty of other phenomena. Concerning this-whether form bodies of buddhas come to the world or do not come, whether persons realize it or do not realize it, see it or do not see it-the limit of reality, which has many synonyms such as source of attributes and so forth, has abided thusly without changing, indestructible and not susceptible to being abandoned, without difference earlier and later, always partless, omnipresent, and all-pervasive. That is the meaning of not being empty of its own entity.
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Concerning the emptiness of other entities, the emptiness ofimputational phenomena such as self, sentient being, living' being, transmigrating being, nourisher, creature, and so forth and the primordial emptiness even of: other-powered conventional aggregates such as forms ~d so forth constituents' sense-spheres dependently arisen phenomena and sentient beings traveling in the cyclic existences of the five transmigrating beings is the meaning of other-entity emptiness. Similarly, with respect to the statement: Because the element of attributes is void, bodhisattvas do not apprehend a prior limit. Because thusness, the limit of reality, and the inconceivable basic element are void, bodhisattvas do not apprehend a prior limit. you should also understand that although it is not void of itself, it is void of others, and through having become mindful again and again of this unique profound essential of quintessential instructions that also explain well the many occasions of non-establishment, purity, intensive purity, thorough purity, ceasedness, cessation, extinction, separation, intensive separation, purity, abandonment, and so forth, you will understand well: the meaning of the emptiness of its own entity and the emptiness .of other entities the meaning of empty emptiness and non-empty emptiness the meaning of ~e emptiness of non-entities and the emptiness that is the [ultimate] nature of non-entities [that is, emptiness that is the·ulti.mate nature opposite from non-entities] the mere emptiness of the phenomenon that is the object negated and the emptiness that has many synonyms' such as basis of emptiness, noumenon, thusness, and so forth. Similarly, with respect
to
the statements:
Knowledge-of-all is empty of knowledge-of-all; knowledge-of-thepath is empty of knowledge-of-the-path; exalted-knowledge-of-allaspects is empty of exalted-knowledge-of-all-aspects. and so forth, it is necessary to realize well the modes of: self~emptiness-emptine~s
of non-entities
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other-emptiness-emptiness that is the [ultimate] nature of non-entities [that is, emptiness that is the ultimate nature opposite froin nonentities]. Concerning those, if you know the division of the two truths with respect to knowledge-of-all, knowledge-of-the-path, exalted-knowledge-of-all-aspects, the fearlessnesses, individual correct knowledge, unshared buddhaattributes, buddha, enlightenment, bodhisattva, and so forth, you will not be obscured with regard to the subduer's word. About those: Because the ultimate ten powers and so forth are noumenal bases of emptiness, the uncompounded basic element itself, they are final true cessations. Because conventional ten powers and so forth are included in· impermanent true paths, they are self-empty. Those abide in fact; consequently, it is to be known that: There is not the slightest contradiction in teaching that those that abide as self-empty are self-empty. Whatsoever [passages] say that the non-self-empty are self-empty are just of interpretable meaning with a thought behind them, as indicated above. Concerning this, .about compounded [phenomena] being included in impermanent things, the Great Mother says: Subhiiti, with respect to "compounded phenomena," phenomena included in the desire realm, form realm, and formless realm and furthermore in the realm of the compounded other than those and the four mindful establishments, four thorough abandonings, four legs of manifestation, five faculties, five powers, seven branches of enlightenment, eight branches of superior paths, four noble truths, four concentrations, four immeasurables, four formless absorptions, eight liberations, nine serial absorptions, emptiness, signlessness, wishlessness, five clairvoyances, six perfections, all emptinesses, all meditative stabilizations, all doors of concentrative retention,.a onegone-thus's ten powers, four fearlessnesses, four individual correct knowledges, great love, great compassion, and eighteen unshared buddha-attributes-those are called "compounded phenomena." Here, because those ranging from compounded establishments through mindfulness through [compounded] unshared buddha-attributes· are ·included in true paths, they are self-empty. '
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Concerning that, about the ten powers and so forth included in ultimate uncompounded true cessations, because all uncompounded qualities of the body of attributes are attained through mere separation from adventi~ tious defilements, they are separative qualities; the thirty-two here are a condensation of the main ones. Thus the eighty-four thousand bundles of ultimate attributes-the natureless ten powers and so forth which are not differ~!iable from and could not be divided from the source of attributes, the goddess great seal, the perfection of wisdom goddess, vishvamata, element of attributes, thusness-or inconceivable 'buddha-attributes beyond the count of sands of the Ganges Rlver are noumenal uncompounded qualities of the limit of reality. Henc~, they are not self-empty, but the basis of emptin~s, emptiness that is the [ultimate] nature of non-entities, otherentity emptiness, non-empty emptiness. It. is said that noumenal forms and so 6' Indicating that to attain those it is forth-ultimate buddha attributes beyond necessary to cease these impure aggregates the count of the sands of the Ganges River, (373) and so forth, such as the natureless ten pow-'----------------' ers, having an essence naturally spontaneously complete-are attained through having ceased adventitious defiled forms and so forth. Because the forms and so forth that are to be ceased are defilements fit to be abandoned, they are self-empty. Because_ the forms and so forth of the matrix-of-onegone-to-bliss, ultimate objects of attainment always abiding as the bases of the cessation of those, are natural clear light not fit to be abandoned, they are other-empty. In this way, the forms and so forth of 7' Indicating that when those are atthe ultimate matrix-of~one-gone-to-bliss tained, all profound modes ofsubsfstence, attained through ceasing the continuum of the alternative evaJ!I and so forth are the forms, and so forth, of adventitious de- attained (375) filements, which have an essence of imper- ' - - - - - - - - - - - - - - - ' manence, misery, emptiness, selflessness, impurity, ignorance, and so forth-are other than external and internal conventionaliti~s. They are said to be: essences of vajrasattva and vajrapadma, vajra semen and particles, vajra moon and sun, vajra knower and known, vajra vowels and consonants, and so forth essences of the syllables ,evarrz, which is the primordially undifferentiable mixture into one taste of the five immutable great emptinesses and the six immutable empty drops. Those aggregates, constituents, and so forth-primordially devoid of obstruction, undifferentiable, of equal taste, endowed with all noumenal
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aspects-are other than, supreme to, and transcendent over external and internal conventional aggregates, constituents, and so forth. Moreover, the statement in ~he Five .--8-.l-n-di-'ca-n-·n_'K_th_a_t_th_o_~e-v_ery_o_bj-.e-cts-of---, Hundred Thowand Stanza Root Kalachakra attainment are other than, supreme to, Tantra that alternative aggregates and so and transcendent over these external and forth are attained through ceasing these ag- internal conventionalities (380) gregates-incll.ided within cause and effect and abidlng as self-empty-also says that alternative aggregates, constituents, ~d so forth exist, and since it says that these are also empty, an emptiness other than self-emptiness is well established, and that moreover is ultimate other-emptiness. Through "In all ways arms, legs, and so forth" and so on, it indicates the exalted body of pristine wisdomundifferentiable union of method and wisdom-endowed with all faculties, and also indicates that it abides all-pervasively. That is equivalent to the body of attributes, the great nirva~a. which is described as pure, self, blissful, and permanent. It is said very frequently that aggregates, constituents, and so forthwhich are other than aggregates, constituents, and so forth that abide as selfempty-are deities of pristine wisdom 'and also empty, and. hence a profound emptiness other than self-emptiness is established as existing.. Similarly, these statements that through ceasing the aggregates, constituents, and so forth-which are adventitious defilements abiding as selfempty-the aggregates, constituents, and so forth of the matrix-of-onegone-,to-bliss abiding as deities of pristine wisdom are attained also indicate i:hat the basis of purification, the matrix-of-one-gone-to-bliss, is not exting~ished by extinguishing what are to be purified. If objects and sense powers are not ceased, one is bound, and if ceased, one is released. This body of pristine wisdom endowed with all facultiesalternative consciousness and so forth-which is said .to abide all-pervasively is a profound emptiness other than self-emptiness. Kalki Pu~c;larika's Gloriow Stainless Light also says: Here the purities of the four mind-vajras come to be characters of the four exalted bodies. Mind without the entity of the mind of the fourth state-[orgasm] having a ·nature of bhaga [that is, vagina] and male organ polluted by the defilements of desire difficult to overcome--is the nature body, called "omniscience." Mind without the entity of the mind of very deep sleep overwhelmed by darkness is the body of attributes, called "wisdom body." Mind without the entity of the mind of dream-having and not having generation by life [that is, pra~]-is the complete enjoyment body, called "body making the day." Mind without the entity of the mind of
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waking-the discriminations of many conceptual consciousnesses-is the emanation body, called "eyes of broad lotus petals." These also· teach conventional self-emptiness and ultimate other-emptiness. How are they taught? Because the entity of the fourth .mind is an adventitious defilement, it is self-empty. Because the basis of the noh-existence of that, the ultimate matrix-of-one-gone-to-bliss, the mind of immutable bliss, is the nature body-:-forever not non-existent, pure, blissful, permanent, and the finality of self-it is not self-empty but is the great emptiness. Hence, through this text also the ultimate is established as other-erp.ptiness. Similarly, the entities of the minds of thick sleep, dream, and waking are self-empty. The bases of the non-existence of those, the minds of exalted IJ;lind, speech, and body of the ultimate matrix-of-one-gone-to-bliss-are included within the ultimate body of attributes, complete enjoyment body, and emanation bodies; those also are other-empty. Here, the mention four times of "mind without the entity of mind" is in great acc;ord with the earlier-mentioned "That in which whatsoever does not exist is empty of that. That which is the remainder in that always exists." The way to understand existence and non-existence is also like this. These also indicate that the defilements to be purified and the basis of purification are different, and those also are not just different isolates since they differ by way of an extremely great number of differences:
·•
because there is the difference of fabricated adventitious and natural fundamental and because there is the difference of conventional and ultimate and because there is the difference of phenomenon and noumenon and because there is the difference of extreme and center and because there is the difference of other-arisen and self-arisen and because there is the difference of imputational other-powered and noumenal thor~ughly established and ~ecause there is .the difference of consciousness and element of attributes and because there is the difference of mundane and supramundane and because there is the difference ofsuffering and bliss and because there is the difference of contaminated and uncontaminated and because there is the difference of incomplete and complete qualities of the body of attributes and because there is the difference of destructible and indestructible.
Similarly, from the mention again and again of the mind of natural clear light, the statement "The mind that is existent mind is without mind"
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also is to be understood as setting forth the ultimate other-emptiness. Here, ultimate mind is mind that exists in the mode of subsistence; conventional mind is mind that does not exist in the mode of subsistence. Therefore, "the mind that is existent mind" is the ultimate mind of enlightenment, natural clear light. Mind is the great mind of all. The nature is without defilement. That also is this ·[ultimate mind of enlightenmeht, natural clear light]. "Is without mind" [means that] mind, mentality, and consciousness do not exist in its [that is, the ultimate mind of enlightenment's] entity because it is naturally pure. Therefore, the import is that an ultimate other-empty mind endowed with inherent nature always abides as the basis of the emptiness of a conventional self-empty mind. Similarly, the meaning of the statement "mind-vajra without_ mind" also is to be understood in accordance with the above. Here mind-vajra, which is the basis of the non-existence of conventional mind, is vajramind-uninterruptihle, indestructible ultimate mind. ·Similarly, without the flaws of a combination of contradictions many scriptural statements-speaking of body without body, existence without existence, wondrous form without form, the aspeccless endowed with all asp!!cts, and so forth..:..._again and again teach the profound ultimate otheremptiness, the basis of emptiness, beyond worldly examples. Those extensivdy speak of natural, fundamental, noumenal, naturally pure aggregates, constituents, and so forth-which primordially are bases of emptiness of fa.bricated, adventitious aggregates, constituents, and so forth-alternative, supreme, transcendent, and ultimate. In this way, ultimate truths are other than these lowly external and internal conventionalities; they are transcendent, ultimate, and supreme. Moreover, in elevated tantras it is said that just as although the external husk of a grain, the internal part, and the essence of the grain are not the same entity, but abide similarly in terms of aspect, so although this external world of the container-environment, the internal sentient beings who are contents, and the alternative matrix-of-one-gone-to-bliss, thusness, are indeed not the same entity, they are similar in aspect. This mode abides as equivalent also to the statement in other texts of the great middle: Just this as it appears is conventional. The counterpart is other. "Just this as it appears" [means that] these externals and internals appearing to ·consciousness are conventionalities. That which is "other" than these is
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the ultimate noumenal, which is other than these conventional phenomena-:-transcendent or the ultimate of the supreme. From between the two truths, ultimate truth is the counterpart to conventional truths; therefore, it is called "the counterpart." Thus this statement that whatever are .ultimates are other than conventionalities also clears away the assertion by some that the two truths are undifferentiable. F~rthermore, those who assert that these things appearing to consciousness are conventionalities and the factors of their emptiness of themselves are ultimate truths are extremely mistaken: because it is impossible for those that are self-empty to be ultimate truths and it is impossible for those that are ultimate truths to be selfempty and because many pure sources for those have been set forth and will be set forth. Similarly, the assertion that all whatsoever-appearances are conventionalities and all whatsoever emptinesses are uli:imates also is babble because since both appearance and emptiness are contained in conventionalities and both appearance and emptiness are contained in ultimates, this [assertion] is harmed by the absurd consequence that even the appearance of the noumenon would be a conventionalitY and by the extreme absurdity that conventional emptiness [that is, self-emptiness] would be ultimate. Other sources for these are also taught in other quintessential instructions. O~jection: If self-emptiness and element 9 •Clearing away many extremes about of attributes are not synonymous, then how these having to be equivalent to selfdo you interpret the statement in Sutra In- emptiness (392) dicating th~ Indivisible Nature ofthe Element'---'------------' of Attributes in the Pile of jewels, "Venerable Sharadvatiputra, since even thorough afflictions have just the nature of the element of attributes, the thorough knowledge itself of thorough affiictions is itself called 'pure"'? Answer: This, as indicated above, is said in consideration of the thusness · of afflictive emotions or the afflictive emotions of thusness. The purpose is as indicated above. a A similar statement in the Sutra Set Forth by Akshayamati also is made in consideration of the thusness of afflictive emoti~ns. The purpose is as indicated above. A similar statement in the Meeting ofFather and Son Sutra
This refers to the earlier statement (364): Here the purpose of speaking in consideration of such is to thoroughly pacify apprehension: discrimination, and conceptualization of the·element of attributes and so forth as this or that.
678
is made in consideration of the thusness of deeds of immediate retribution and so forth and the limit of reality of all phenomena or all phenomena of the limit of reality. Here also the purpose is as indicated above. Similar statements also in the Sutra Teaching Conventional and Ultimate Truths are made in consideration of the thusness of the phenomena of ordinary beings, of all phenomena of the ~fflicted. and purified classes, and of all phenomena of cyclic existence and nirV3.J:ta. Here also the purpose is as indicated above. Objection: The [Sutra Spoken When} About to Pass Away and so forth say that if mind is realized, this is pristine wisdom; are these statements .noi: in consideration of realizing that mind is empty of mind? Answer: Such mere [statements] do not make it so. If it did, then even realizations-while the continuum of breath has not ·stopped-that the mind is empty of the mind would be pristine wisdoms, and if that is asserted, it would contradict the thought of final profound tantras and of tenth grounders such as the protectors of the three lineages. • Hence, these also are in consideration of ultimate mind. Objection: Aryadeva's Lamp Compendium for Practice states: All ones-gone-thus possessing an e5sence of compassion-seeing all sentient beings fallen into a whirlpool of suffering, without refuge, and without defender-cause those beings to purify afflictive emotions through thorough knowledge of the nature of afflictive emotions in a conventional manner, and cause them to be thoroughly set in meditative· stabilization having an essence of the mode of reality through having cleansed conventional truth also by means of ultimate truth. and so forth. Does this not say that the entities of afflictive emotions are purified through knowledge itSelf that they are self-empty? Answer: This is in consideration o.f temporarily suppressing or reducing the pointedness of coarse afflictive emotions because even this very passage says that, in the end, the conventional knowledge that afflictive emotions are self-empty must also ~e purified by non-conceptual pristine wisdom, meditative stabilization actualizing the ultimate. Similarly, the meaning of: Through things. themselves one is released, And through the bondage of things one is bound. Through thorough knowledge of that, one is released.
The authors of the three bodhisattva commentaries.....:..Kalki Pu11-4arika, Vajragarbha, and Vajrapal).i.
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and so forth also is that through merely knowing that things are self-empty one is not released; rather, when one .is released from the stirrings of wind and mind, one is released from bondage; mistake as well as 111istaken appearances having vanished, pristine .wisdom. manifests in self-appearance. You should know this at length from the profound bodhisattva commentaries such as the commentary by the superior Vajragarbha and so forth, as well ~ from quintessential instructions. The import of other [passages] teaching as if release is through such recognition is also like that. Therefore, if the chief bond, the continuum of breath that is the mount of the conception of self, is stopped, one is released from all bonds, and attaining the entit}r of the limitless qualities of the ultimate other-emptiness, the basis of emptiness, one will bring about the welfare of all sentient beings. Consequently, the noumenal ultimate truth-the basis of the emptiness of all phenomena abiding as empty-is the final definitive meaning of the profound' scriptures, be. they those that directly teach clearly or those that.teach by"way of oblique intention. The finality of the great vehicle is the 10' Showing the great waves ofbenefit of vehicle of the noumenon. That moreover is faith in the object ofattainment and so the vehicle of the ultimate other-emptiness, forth (336) the basis of emptiness, the matrix-of-one-'---------------' gone-to-bliss. Hence, when belief and faith are generated in it, many obstructions are purified. . It is said that in order to teach it to others by way of not deprecating it and believing in it and in order to practice it through memorizing, holding, reading, and so forth, it is necessary to generate an altruistic intention to become enlightened in the presence of many buddhas. Objection: Accor?ing to the. Mother .of,--(d_D_U._'P_o_n-cle_a_r-in_g_a_w-ay-va-r-io_us_w-ro-ng--. the Conquerors [that 1s, a perfection of w1s- conceptions about those, delineating the dom siitra] is it not that that which is the meani~g exactly as it is (338) emptiness of a form's own respective ent~ty, and so forth, is thusness, and is· it not that identification and realization of such is knowledge-of-all-aspects? Answer: It is not. That such is said in consideration that the thusness of a form is the pristine wisdom of knowledge-of-all-aspects also clearly resides in this very siitra. Objection: Nagarjuna's Fundamental Treatise on the Middle, Called "Wisdom" says that just as whatever are dependent-arisings are emptinesses, whatever are emptinesses must also be dependent-arisings, and since dependent-arisings are self-empty, all emptinesses are only self-empty. Answer: Since some think this, let me explain. That passage says that whatever are dependent-arisings are emptinesses, but it does not say that
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Doctrine
whatever are emptinesses are dependent-arisings. If it is asserted that all whatsoever emptinesses are dependent-arisings, then since all synonyms of the basis of emptiness-ultimate, noumenon, limit of reality, and so forth-are emptinesses, they would be dependent-arisings., and it would have to be asserted that they are also compounded, impermanent, false, deceptive, and so forth. However, that is not reasonable because there would be the great fallacy of contradicting extensive statements in the Mother ofthe
Conquerors:: Subhiiti, it is taught that conventional truths, taken as valid, .create effects. It cannot be taught that ultimate truths create effects. and so forth. Moreover, if' ultimate truths were not beyond dependentarisings, even final true cessations would not be beyond dependerit-arisings. And if that is asserted, they would not be beyond compounded phenomena, in which case they would most absurdly have the attributes of impermanence, falsity, and deceptiveness and would not be final sources ofrefuge. A passage cited in the commentaries on Nagaijuna's Fundamental Treatise on the Middle, Called "Wisdom" says, "All compositional things have the attributes of falsity and deceptiveness," and so forth, at length. Consequently, although whatever are compounded dependent-arisings are necessarily empty, those who assert that all- whatsoever emptinesses are dependentarisings are mistaken because although the ultimate emptiness is beyond dependent-arising, it is the profound very final emptiness. Objectio.n: Well then, this contradicts [Nagarjuna's statement in the
Essay on the Mind ofEnlightenment]: Conventionalities are described as emptinesses, And just emptinesses are conventionalities Because it is definite that without the one, the other does not occur, Like product and impermanent thing.
Answer: There is no fault because emptiness on this occasion is dependently arisen self-emptiness, and he is indicating that it is a mutually pervasive single entity with dependent-arising, and we also assert this in that way. Objection: If the ultimate noumenon is not empty of its own entity, then this contradicts the statements that all phenomena are natureless. Answer: There is no fa.ult because the imports of those [statements] are not contradictory. How are they not contradictory? Imputational natures are natureless in that they do not exist by way of their own character; aside from· being established as mere conventionalities, or as unreal conventionalities, they arf! not established even as conventional truths, or real
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conventionalities. Other-powered natures are natureless in that although they eXist as entities conventionally produced from others, they do not ~st as entities produced from themselves, and in reality they are not. established at all. Because in that way those two are self-empty, their entities [that is, natures] do not exist. The basis of the non-existence of those two, the noumenal thoroughly established nature, is not without its own enticy, but because it is the basis of the non-existence of the natures of conventional phenomena, which are other than it, it is the entity of the ultimate truththe nature body or inherent body, natural clear light, natural innate pristine wisdom, natural purity, natural spontaneity, naturally abiding lineage. It is said that when you know the system of naturelessness in that way, you realize the cent.er that has not fallen to an extreme of existence. and nonexistence, permanence and annihilation, and superimposition and deprecation, whereby you will not degenerate from the middle path. These indicate that: Since imputational natures and other-powered natures are fabricated and adventitious, they are self-empty, without their own entities. Since the noumenal thoroughly established nature is natural and foundational, it is other-empty, without ?thers' entities. Consequently, the noumenon's own entity does not become non-existent due to th~ fact that it is said th~t all phenomena are natureless, for phenomena and noumenon are different. There are immeasurable damages by scripture and reasoning to the assertion that those two are not to be differentiated. Even if in some [texts] it is said that the noumenon is natureless, you should know that such is said in consideration that it is without others' entities, it is not at all that it is without its own entity because that would contradict countless definitive scriptures .. Similarly, the statements that appropriational phenomena are impermanent, miserable, empty, selfless, and unclean also do not harm the statements that the ultimate body of attributes is pure, self, bliss, and permanent because the Shrimiiladevi. Sutra says that viewing these [latter four] in a factual way is flawless. Similarly, this very sutra says that viewing permanence and annihilation is faulty if it does not accord with the fact, whereas if it does, it is flawless. It has already been explained that although on 0ccasions of individual analysis one views in accordance with the factual mode of subsistence, on occasions of meditative equipoise free from proliferations it is necessary not to view anything, and the~e is no fallacy .of contradiction in those because their occasions are separat~. Objection: Since all whatsoever consciousnesses are compounded, even the perfection of wisdom and knowledge-of-all-aspects also are
682
Abridged Mountain Doctrine
compounded, whereas the noumenon, thusness, and so forth are uncompounded. Hence, those are not fit to be synonyms. Answer: That is not so because it is necessary to know the divisions of the two truths also with regard to wisdom and pristine wisdom. Although the wisdom and pristine wisdom included within true paths are compounded conventionalities, the wisdom and pristine wisdom included within true cessations are uncompounded ultimates, and since those and the noumenon and so forth are synonyms, there is no fault. Objection: The noumerion is the object to be known, and pristine wisdom is the subject knowing it; hence it is not feasible for those two to be equivalent, as is the case with a form and an eye consciousness. Answer: There is no fault: because t~e non-sameness of knower and object known is for conventional other-cognition, whereas ultimate self-cognizing knower and object known are the same · and because the element of attributes itself is pristine wisdom cognizing itself by itself, .the ultimate mind of enlightenment, undifferentiable emptiness and compassion, undifferentiable method and wisdom, and undifferentiable bliss and emptiness and because the union of those into one is the androgynous state and be.cause all ultimate father gods arid mother gods and residence~a~4alas and resident-ma~4alas-the noumenal evarrz, aharrz, harrzkfha, alikali, triangular drop, vajra bhaga, vajra lotus, vajrasattva, vajra moon and sun, vajra semen and particles [of blood], vajra day and night, vajra two phases, vajra two solar transits, ka.lachakra, hevajra, chakrasa~vara, · guhyasamaja, mayajala, vajra-chatu~pitha, vajrahiirpk,ara, vajra4aki~i, vajrasagara, and so forth-are. the same equal undifferentiable taste itsel£
Objection: If the ultimate noumenon i~ not self-empty but other-empty, then since such is a trifling emptiness, this would become the system of [non-Buddhist] forders because it is said, "A trifling emptiness is of the for• ders .... " ~nswer: [Other-emptiness] is not a trifling emptiness because of being empty of all phenomena. Objection: If [other-emptiness] is empty of all phenomena, it would even be empty of the noumenon because the noumenon is .also included within all. Answer: An emptiness of all• does not occur because an emptiness of the thams cad kyi stongpa.
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noumenon does not occur. A basis of the emptiness of all phenomena• occurs; it i~ the noumenon. A basis empty of the noumenonb does not occur because that is damaged by immeasurable, great, absurd consequences. Therefore, empty of all and empty of all phenomena are extremely different because the mode of subsistence is empty of phenomena but is not empty of the noumenon. This also clears away the assertion that phenomena and noumenon are one entity and ·different isolates and the assertion that they are not at all different because those two· are different in the sense of negating that they are the same entity. Objection: Well then, this contradicts the Sutra Unraveling the Thought, which says that the two truths are not either one or different. Answer: That passage refutes that the two truths are the same entity or different entities because although ultimate entities are established in the mode of subsistence, conventional entities are not established [in the mode -of subsistence]. All explanations in ways other than this are only frothing crazed by the poison of: with respect to the two truths not differentiating but conflating into one the differences of two modes of truth, two modes of appearance, and two modes of emptiness and when those [differences] are asserted to be non-existent, not differentiating two modes of nihilism.
Objection: Thusness released from the coverings of afflictive emotions is not the matrix-of-one-gone-to-bliss because it is said: Supramundane victor, just this body of attributes not released from the coverings of afflictive emotions is called the matrix-of-onegone-thus.
Answer: Since some think this, let me explain. Although thusness residing pervasively during three phases of each individual person is said to be impure, impure-pure, and very pure, thusness-like space pervading an area whether or not there are groups of clouds-is neither one-pointedly pure nor one-pointedly impure because it resides pervading all persons, whether they have defilements or not. Consequently, due to persons, that which is thusness itself, residing together with defilement in some, resides without defilement in some [others], but there are no divisions in thusness, like space in which there are and are not clouds. In consideration of this: chos thams cad kyi stong pa 'i gzhi. chos nyid kyi stong pa'i gzhi.
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The Excellent Golden Light Sutra says that the entity itself of a onegone-thus and the matrix-of-one-gone-thus are equivalent. The Mahiiparinirvii'}O- Sutra and so forth say that buddha-nature, natural nirva~ta, and basic element of self are synonyms. The Descent into Lanka Sutra also says that matrix-of-one-gone-to-bliss, noumenon, and thoroughly established nature are synonyms. The Expression ofManjushri's Ultimate Names Tantra also says that vajra matrix, matrix of all buddhas, and matrix of all ones-gone-thus are synonyms of the ultimate. The Matrix-ofOne-Gone-Thus Sutra also says that conqueror, matrixof-one-gone-thus, self-arisen buddha, buddha ground, inexhaustible noumenon, treasure of attributes,· noumenon of one-gone-thus, body of one-gone-to-bliss, body of a conqueror set in equipoise, lineage of onegone-thus, noumenon, precious pristine wisdom of one-gone-thus, nature, and pristine wisdom of buddha are synonymous with matrix-ofone-gone-to-bliss. Maitreya's Sublime Continuu,m of the Great Vehicle and Asanga's commentary say that body of attributes, one-gone-thus, ultimate truth, and great nirva~ta are synonymous with matrix-of-one-gone-to-bliss. and others also say such at length. Hence, there is no fault in saying that [thusness arid matrix-of-one-gone-to-bliss] are equivalent and synonymous. Having in that way abandoned all mis- (e) Modi ofabandoning all error takes. through the correct view, you will real- through the comet view realizing such ize [suchness] in accordance with how 'it prop(rly (406) resides. ~--------.,..----------' · Therefore, you must realize through i:he c. Exhortation and prayer within conpure correct view the mode of subsistence of dinsing the meaning explained (412) phenomena exactly as it is and exactly as it abides because you must realize it in accordance with the facts. This is in accordance with the natures or characters of the two truths, cyclic existence and nirv~a, matrix-of-one-gone-to-bliss and adventitious defilements, and so forth. Some abide as impermanent, suffering, empty, selfless, impure, and so forth; some abide as opposite from those. Similarly, if the facts are realized well in accordance with the actual situation of: the difference between self-empty and other-empty the difference between self-arisen and other-arisen the difference between self-cognizing and other-cognizing within the self-cognizing: the difference between self-cognizing consciousness and self-cognizing pristine wisdom within self-cognizing pristine wisdom:
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the difference between self-arisen self-cognizing pristine wisdom and other-arisen self-cognizing pristine wisdom the difference between true cessation pristine wisdom and true path pristine wisdom the differen~e between self-cognition of thusness and correct pristine wisdom the difference between compounded self-cognition of the thoroughly established nature and uncompounded self-cognition of the thoroughly established nature the difference between oneness and non-oneness of knower and known the difference between oneness and non-oneness of consciousness and pristine wisdom the difference between oneness and non-oneness of apprehended-object and apprehending-subject the difference between oneness and non-oneness of the three existences the difference between exist~nce and non-existence of ·production and disintegration of the three existences whether the three ·existences are beyond momentariness or not the difference between completely transparent or non-transparent ,three existences the difference between three realms that are or are not buddha and body of attributes and so forth, and the distinction between: differentiable and undifferentiable two truths differentiable and undifferentiable four truths differentiable and undifferentiable three bodies differentiable and undifferentiable cyclic existence and nirv3.I).a differentiable and undifferentiable cause and effect differentiable and undifferentiable basis and fruit differentiable and undifferentiable apprehended-object and apprehending-subject differentiable and undifferentiable consciousness and pristine wisdom differentiable and undifferentiable support and supported differentiable and undifferentiable object verbalized and means of verbalization differentiable and undifferentiable vowels and consonants differentiable and undifferentiable aggregates and constituents and so forth, and the difference between: whether there is fault or not in a combination of coq.tradictions
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Abridged Mountain Doctrine
whether there is or is not a third category with regard to explicit contradictories existing or not existing in the mode of subsistence passed beyond or not passed beyond dependently arisen. phenomena passed beyond or not passed beyond the phenomena of consciousness passed beyond or not passed beyond momentary phenomena passed beyond or not passed beyond phenomena of logic passed beyond ot not passed beyond worldly examples and so forth, and: the difference between natural fundamental.and fabricated adventitious within the pure, the difference between the naturally pure and that which has been purified by antidotes; and similarly two types with regard to separation, cleanliness, pacification, voidness, cessation, abandonment, extinguishment, disappearance, and· so forth; and two types also with regard to the realizations that are teamed with abandonments with regard to statements of the emptiness of inherent nature, the difference between what does not eXist and its remainder with regard to statements of the non-existence of self, sentient being, living being, nourisher, and so forth, the difference between what does not exist and its remainder similarly, with regard to statemen~s of the non-production, signlessness, absence of proliferation, separation from extremes, and so forth, the difference betweeri what is not produced-through to-that from which there is separation and what_is their basis or remainder with regard to the middle, the difference between having appearance and not having appearance with regard to mind-only, the difference between ultimate and conventional, natural and fabricated, and fundamental and adventitious with regard to statements of similarity with dreams, ma,gical illusions, , and so forth, the difference between conventional similarity and ultimate similarity with regard to statements of similarity with space, the difference be1 tween conventional similarity and ultimate similarity with regard to statements of utter non-existence, the difference between the mode of non-existence of adventitious defilements and the mode of non-existence in the matrix-of-one-gone-to-bliss and establishing non-contradiction and harmony in the import of seemingly contradictory statements:
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statements of being beyond existence and non-existence and also statements of existence statements of being beyond permanence and annihilation and also statements of permanence statements of being without inherent nature and also statements of being the inherent nature and spontaneous statements of being natureless and also statements of being the thoroughly established nature body statements of being uncompounded and also statements of being beyond both the compounded and the uncompounded statements of being the abode of all phenomena and statements that also no phenomena abide statements of abiding in all phenomena and also statements of not abiding in any phenomenon statements of support and supported and also statements without support and supported statements of being selfless and also statements of being self statements ofbeing empty and also statements of being non-empty statements of existing and also statements of not existing statements of being produced and also statements of being not produced statements of ceasing and also statements of being without cessation statements of being mutable and also statements of being immutable statements of being proliferative and also statements of being without proliferations statements of being without dispersal and gathering and also statements of dispersing and gathering statements of being without divisions and also statements of having many divisions statements of having apprehension and also statements of being without apprehension statements ·of appearing· to pristine. wisdom [and] consciousness and also statements of not appearing statements of cognition and also statements of non-cognition statements of being without assertion and thesis and also statements of having these statements that nirvaiJ.a does not exist or is not true and also statements that it exists and is true statements that the fruit is attained ·and also statements that it is without attainment
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Abridged Mountain Doctrine
statements that there are practices to be done and statements also that there are none to be done and: the differentiation of-the basis-of-all into pristine wisdom and consciousness, or basis of purification and object purified and: with regard to lineage, the difference between the existent ultimate natural lineage and the non-existent conventional developmental lineage with regard to paths, the difference between conceptual and nonconceptual; proximate and distant, meditative equipoise and states subsequent to meditative equipoise, a~d so forth with regard to fruits, the difference between separative effects and produced effects, own purpose and others' purpose, ultimate, body of attributes and conventional form bodies with regard to objects of abandonment or objects of purification, the difference between the artificial and the innate, afflictive obstructions and obstructions to omniscience, and so forth, and their roots and ·their mounts with regard to antidotes, the difference between the wisdom of meditative equipoise and the pristine wisdom of states subsequent to meditative equipoise and so forth, and their essentials or roots with regard to truths, the difference between the two, four, and twelve truths the difference between basis of purification, ·objects purified, means of purification, fruits of purification, purifier, and mode of purification with regard to basis, path, and fruit and with regard to view, meditation, and behavior, the difference between what requires interpretation and what is definitive and what is common and what is uncommon the presence of difference or the absence of difference in: the three vehicles the three trainings the three wheels of doctrine the three natures the three-the external, the internal, and the alternative the modes of siitra and mantra having the natures of cause and of effect and so forth-if these are realized, the correct view comes to be; otherwise, it does not. Therefore, ~ever be separate from the pure view realizing well,
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just as it is, the import of the profound siitras and tantras. Although [the correct view] is delineated well within differentiating many aspects in that way, on the occasion of profound meditative equipoise it is necessary to be set in non-conceptual equality free from proliferations. Also, it is necessary to have the complete co-mplement of pure collections of behavior and pledges as assisters. These should be known from separate teachings. , May I and all others quickly complete The pure view, meditation, and behaviorThe supreme method for overcoming error Upon realizing well how the mode of subsistence is mistaken. This has been the section on the pure excellent path.
PART THREE ABRIDGED: THE FRUIT
3. Explaining how separative effects an4 produced effects are attained through that path {3} (421)
This section has three parts: general indication ofgreat vehicle fruits, extensive explanation ofthe mean'ing ofgreat vehicle fruits, and obeisance and summary. a. General indication ofgreat vehicle fruits (421)
In that way, from thoroughly completing the path (the two collections [of merit and of wisdom]) through correct view, meditation, and behavior and from extinguishing the objects of abandonment (i:he obstructions'lto liberation and to omniscience]), the fruit of buddhahood is attained. Buddhaan essence .of immeasurable, incomprehensible, unfathomable, excellent exalted body, wisdom, qualities, and activities extremely wondrous and fantastic-is vast like space and the holy source giving rise to all thai is wished by sentient beings like a wish-granting jewel, wish-granting tree, and so forth. b. Extensive explanation ofthe meaning.r ofgreat vehicle fruits {6} (425)
This section has six parts: describ"ing the very amazing excellence ofexalted body; describing the excellence ofpristine wisdom; describing the excellence of qualities; describing the excellence of very amazing exalted activities; indicating the features ofpure lands and scenes ofdiscourse {ofsutras and tantras};. and extensive indication also ofother features. (1) Describing the very amazing excellence ofexalted body {6} (425)
This section has six parts: divisions of exalted body renowned in the common great vehicle; divisions of exalted body in uncommon secret mantra; how those· are set forth by the superior Manjushiikzrti; division of the complete enjoyment 693
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body and emanation bodies into the two truths; how ultimate truth itselfresides as the four bodies of the mode of subsistence; and indicating the difference between being obscured and not being obscured about the five noumenal bodies and six noumenallineages. (a) Divisions ofexalted body renowned in the common great vehicle {3} (425)
This section has three parts: how thaxalted body ofthe profound mode ofdisposition comes down to one; twofold division of the exalted bodies of the two truths; and threefold div_ision ofexalted bodies included in the two truths. If you know the division of the two I' How the exalted body ofthe profound truths also with respect to the statements mode ofdisposition comes down to one that the bodies of a buddha bhagavan are L-(4._25_~------------l one, two, three, four, and so forth, you will not be obscured about the word of the subduer. Concerning this, the body of the final mode of subsistence, reduced to one, is the ultimate body. It is said that, except for the body of the dement of attributes, no phenomenon exists in the dispositional mode of subsistence; [Nagarjuna's Sixty Stanzas ofReasoning] says, "Only nirva-9-a is a truth," and, "There are no phenomena that are not enlightenment," and it is said that in the final mode of subsistence there is orie truth, the ultimate truth, the noumenal exalted body-without example or parallel, sole, noumenal, manifold within one taste, the exalted body in which. knower and ·known are the same: "The one, having the nature of a vajra-hard, indivisible," and "The truth is one, there is no second," and "The true is single; there are not two; it is the truth of cessation," and so forth. ~-------------, . Concerning this, the two exalted bodies 2' Twofold division ofthe exalted bodies are the ultimate body of attributes and the ofth~ two truths (425) conventional form body-the sources of the'-----------------' fulfillment of one's own and others' welfare [respectivdy]. Thus, it is said that: separative effects, the body of attributes, are immutable thoroughly established natures, and separative qualities-the powers and so forthare complete in the body of thusness produced effects, form bodies, are non-perverse thoroughly established natures, and produced qualities-the marks and so forth-exist in those having correct pristine wisdom. These [points] clear away the assertion by some that even the body of attributes is a produced effect, a conventionality, and the assertion by others that even form bodies are separative effects, ultimates. Likewise, the assertion by some that even the body of attributes does
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not exist in sentient beings from the beginning and the assertion by others that even form boc¥es exist in sentient beings from the beginning are very mistaken because [Maitreya's Sublime Continuum ofthe Great Vehicle] says at length, "Like a [great] treasure [that naturally remains under the ground-not newly achieved through striving and exertion and containing inexhaustible resources-land like a fruit tree [that gradually grows in a groove by way of being achieved through striving and exertion]," and so forth. Concerning this, the three bodies are 3' Threefold division ofexalted bodies the body of attributes, body of complete included in th~ tw~ truths (428) enjoyment, and emanation body; these are included within the two truths. Thus, there are one ultimate body and two conventional bodies. Whether three or four bodies are posited, this widely renowned [presentation] that: the two form bodies are conventional communicative bodies the ultimate body is one ~r two and these together are three bodies or four bodies is common throughout the great vehicle. (b) Divisions ofexalted body in uncommon secret mantra {2} (429)
This section has two parts: divisions of exalted body .from one· to five and how those are equivalent to the natura/lineage. With regard to micommon secret man- 1' Divisions ofexalted body from tra:
on~ to
five (429)
~----------------------~
Vajra body or mantra body, that which is the self of thusness and pure self, the sole vajradhara or vajrasattva, exalted body in which knower and known are the same--just that androgynous state in which emptiness and compassion, method and wisdom, are mixed into one--is the one final body. When differentiated by way of. method and wisdom, emptiness and compassion, and so forth, there are also two bodies. When differentiated by way of exalted mind, speech, and body, the three jewels, and so forth, there are also three bodies. When differentiated by way of four vajras, four exalted knowledges, four manifest enlightenments, and so forth, there are also four bodies. When differentiated [by those four] along with a pristine wisdom body, there also come to be five bodies.
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Thus, those are the one, two, three, four, 2 •How those are equillalen; to the natuand five naturally pure lineages; these were ral lineage (429) indicated above (77 and 75). .______ ___;;_ ___,...._ _ _ _ _ ______, Similarly, six lineages and so forth should also be understood here on the occasion of the fruit in accordance with the indication earlier on the occasion of the basis (74f£), because all whatsoever divisions and condensations set forth with respect to the hatutal lineage are divisions and condensations of the undiffer~ntiable entity of basis and fruit. The su perlor Maiijushrikirti's Brief Ex- .-(c-)_H_o_w_th_o-~e-a_n_e-se-tfi-v-rth-._b_'Y_th_e_s-up-e-----,
plication of the Assertions of Our Own View rior Manjushrikirti (430) says .... About this, if you know the divisions of (d) Division ofthe complete enjoyment the two truths also with regard to the com- body and emanation bodies into the two plete enjoyment body and emanation body, truths (4~1) you will not be obscured with regard to the'---------,..--------' subduer's word. Concerning this, the two aspects of the form body are the conventional :complete enjoyment body and conventional emanation body~these are commonly widely renowned. The ultimate complete enjoyment body and ultimate emanation body are complete in the noumenal, thoroughly established thusness: because thusness is the final ultimate four exalted bodies, four joys, four exalted knowledges, four manifest enlightenments, four sattvas, four herukas, the four [syllables] e varrz maya, four kalachakras, four periods, four suchnesses, four signs, four .abodes of brahma, four liberations, four vajra yogas, four superior persons, four noble truths, four groups, four vajra seats or abodes, and so forth and because the sixteen principles are cognition. Since such is just clear in final profound secret mantra [texts], they are not obscure. In those in 'which such is not clear, they are obscure, but the meaning is only the same-the noumenal, thoroughly established thusness. Hence, the ultimate complete enjoyment body and emanation body are renowned in the uncommon mode of mantra. Hence, if the matrix-of-one-gone-to-bliss did require interpretation, even the four exalted bodies and so forth would require interpretation as well as the noumenal thoroughly established thusness because all those are equivalent. A matrix-of-one-gone-to-bliss that is factually other than thusness is not set forth by supreme. superiors, and. we also do not accept such. Just because a great many other names are used, one should not be confused by the names, since one [should] just rely on the meaning.
Abridged Fruit
697 (e) How ultimate truth itselfresides as the four bodks ofthe mode ofsubsistence .f3J 432
This section has three parts: brief indication, extensive explanation, and summation. 1 'Briefindication ofhow the ultimate truth itselfresides as the four bodies of the mode ofsubsistence {2} (432)
This section has two parts: indicating the four exalted bodies of the profound mode ofsubsistence and indicating that these are not form bodies.
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Hence, the four· exalted bodies of the a' Indicating the four exalted bodies of ultimate, the basis of emptiness, are the four the profound mode ofsubsistence (432) exalted bodies of the matrix-of-one-gone-to-bliss, which is an undifferentiable entity of basis and fruit. Just these called the four exalted bodies of ultimate pristine wisdom are also called the four vajras [in the Kalachakra Tantra]; these are called the four noumenal thoroughly established bodies of the final definitive meaning because compounded form bodies are n·ot appropriate to be the buddha of final definitive meaning. [The four exalt~d ·bodies of the pro- ~b-'/;-nd.-ic.=a-tin_g_th_a_t_{t._h_efou--r-exa--le-ed_b_o_d---, found mode of subsistence] are also estab- ies ofthe profound mode ofsubsistence] lished as passed beyond compounded mo- are not form bodies (433) mentariness, beyond limited capacity, and beyond dependent-arising, and it is also renowned in many other scriptures such as the Mother [Perfection of Wisdom Simas], the Mahiiparinirvii1Ja Sutra, and so forth that that which is the final buddha is not a form body. ' 2' Extensive explanation ofhow the ultimate truth itself resides as the four bodies ofthe mode ofsubsistence {10} (434)
This section has ten parts: how that mode ofsubsistence itselfabides as the four and sixteen exalted bodies and so forth; how it abides pervading all as a selfconsisting ofthe five exalted bodies and_ five pristine wisdoms; how it abides as the nirvii1Ja suchness devoid ofpositions; how it also abides as the uncompounded four and sixteen joys; how it also abides aS the four liberations, the four yogas, and so forth; how it also abides as the variants that are the four exalted bodies such as omniscience and as the four exalted know/edges; how it also abides as the four manifest enlightenments and as the four, perceiving all meanings and so forth; how all those abide in the four channel-centers ofthe body; how through
698
Abridg~d Mountain
Doctrine
stopping the continuum ofbreath in the four channel-centers those are attained. Since the original buddha, the nature a' How that motk ofsubsistenct itself body, thusness, .the immutable thoroughly abuJ:s as th~ four and six~m exalted established nature possesses .undifferentiabl y L -bodzts and___;___; so forth_ (434) . __ _ _~----1 as one taste the remaining three ultimate bodies, it is the four exalted bodies that are the omnipresent element of attributes. Although there is no difference in thusness, those [beings] in which it dwells together with defilement possess one purity and those in which it dwells separated from deHiement possess two purities. And hence that which dwells in some as a· basal entity dwells in some as a resultant entity, and also that which dwells in some as a resultant entity dwells in some as a basal entity, due to which it is called "undifferentiable entity of basis and fruit," just as space whose entity is undifferentiable pervades all areas, whether or not there are groups of douds. Therefore, this is the thought of the statements that it is not one-pointedly pure and also not one-pointedly impure. SimUarly, the statement in the Glorious [Kalachakra] Tantra, "Buddha [endowed withl omniscience, pristine wisdom body, exalted body making sunshine, eyes of broad lotus petals," speaks of four primordially released noumenal exalted bodies. Although the essences of: the four--omniscience and so forth the four exalted bodies-the innate and so forth the four vajra yo gas-yoga of purit}r and so forth the four doors of liber~tion-emptiness and so forth the four vajras-vajra body and so forth are of one taste as thusness, they are different in mere name.. Consequently, those are synonyms, and even all of them abide as the pristine wisdom of method and wisdom uridifferentiable as dual, an occurrence of undifferentiable existence and peace without the flaws of a combination of contradic~ tions, whereby they are buddha of the three realms, passed beyond what can be exemplified. The sole ultimate great bliss abiding undifferentiably in the ultimate great emptiness abides as the four vajra yogas and the four vajra bodies. Also, each exalted body always abides as ultimate body, speech, mind, and pristine wisdom or the ultimate four joys; therefore, it is the alternative knower cognizant of the sixteen principles and the alternative object known endowed with the twelve true meanings. The ultimate mind of enlightenment-primordial combination of those into an undifferentiable unit-is the conqueror's vajra-abode and alternative three existences beyond worldly examples.
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Similarly, the above-indicated ultimate buddha, ·noumenal thoroughly established nature itself, without beginning and end, primordially at peace, is the mind of enlightenment-the center having abandoned the two ex-· tremes of things and non-things. It is the alternative ultimate principal male deity or ·'principal female deity. Moreover, the pristine wisdom,· mind, speech, and body of the omnipresent element of attributes are essences of primordially pure pristine wisdoms of the four ultimate doors of liberation, the four yogas, and the .four sattvas; all also are essences of method and wisdom, primordially unified as one. Similarly, illuminating the sixteen principles indicated above, [Kalki Pur:t~arika's Stainless Light] speaks of evarp, the great seal. Thus, because the sixteen principles of the fundamental nature, the ,noumenon, are primordially ,naturally beyond all conventional adventitious phenomena, the basic innate pristine wisdom similar to prophetic images [in a mirror] and so forth-primordially separate from the worldly four states and four drops and the conceptual consciousnesses of meditation and repetition and so 'forth of the generation: stage-has abandoned action-seals and wisdomseals, since it is not joined with other actualities: However, it primordially is always a unified essence. of method and wisdom, the androgynous state, produced from the great seal--called "the unproduced produced" without the flaws of a combination of contradictions, beyond worldly examples. Consequently, although the alternative effect, the ultimate effect, the immutable great bliss, the unapprehensive great compassion is produced from an alternative cause-emptiness together with apprehension, great seal [of empty form]-it is uncompounded because the great seal is not produced from anything. Similarly, all that are equivalent to the final ultimate four exalted bodies but are set forth with various different names-the four exalted knowledges, the four herukas, the four manifest enlightenments, the four periods, the four suchnesses, and so forth-are four exalted bodies that are divisions of ·the immutable thoroughly established nature, thusness, but they are not divisions of the thoroughly established nature which is correct non-perverse pristine wisdom, or divisions of the form body itself, or divisions of a collection of the body of attributes and the form body. Therefore, although the essences that .-:b-.H.-ow_th_a_t_m-od_e_o_f_su_b-~is-t-en_c_e-its-el_lf_..., are the ultimate four exalted bodies, the five abides pervading all~ a selfcomisting of exalted bodies, and the five pristine wisdoms the five exalted bodies andfive pristine are undifferentiable in entity like space per- wisdoms (441) vading areas where clouds are and are not, " - - - - - - - - - - - - - - ' they always abide in all sentient beings of the three realms and in all buddhas of the three times. Herice, they are well established as the final ba-
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sis and fruit,
undiffe~entiable
(quotations only)
in entity.
.c' How that mode ofsubsistence itseLf abides as the nirvii.7Ja suchness devoid of positions (441) d' How that mode ofsubsistence itseLf also abides as the uncompounded four and sixteen joys (441) e'How that mode ofsubsistence itse/falso abides as sixteen divisions ofexalted body (442) . f' How that mode ofsubsistence itse/f also abides as the four liberations, the fouryogas,andsoforth(442) g' How that mode ofsubsistence itse/falso abides as the variants that are the four exalted bodies such as omniscience and as thefour exalted know/edges (442)
[Kalki PU1~4arika' s Stainless Light] speaks at length of ~ivisions, such as four ultimate joys, sixteen principles, and so forth, in the. omnipresent element of attributes itselfundifferentiable entity of basis and fruit.
h 'How that mode ofsubsistence itseLf also abides as the four manifest enlightt:T!ments and as the four, perceiving an meaning.r and so forth (443) i' How aO those abide in the four chan-
nel-centers ofthe body {17} (443) This section has seventeen parts: how those themselves abide as inexpressible vowels, consonants, and so forth; how those themselves also abide as four exalted bodies ofthe immutable thoroughly established nature; how those themselves also abide as four alternative states, ultimate states; how those themselves also abide as four vtijras of ultimate other-emptiness which is the basis of emptiness; how those themselves also abide as eval!l maya and four mothers of the body of attributes; how those themselves also abide as four periods ofthe central {channel}, alternative periods devoid of example; how those themselves also abide as four natural immutable joys, alternative joys; ho~ those themselves also abide as the four truths ofthe body ofattributes, alternative four truths; how those themselves also abide as four principles ofthe matiix-ofone-gone-to-bliss, the mode ofsubsistence; how those themselves also abide as the four-thusness's !-identification, verbalization of sound, and so forth; how those themselves also abide as four noumenal groups, alternative groups; how those themselves also abide as natural fundamental moon, sun, riihu, and so forth; how thofe themselves also abide as sixteen flows and so forth without the foz;ws ofa combination ofcontradictions,
Abridg~d Fruit
701
alternative flow; how those themselves also abide as four day-divisions ofnatural ,clear light, alternative day-divisions; how those themselves also abide as four natural innate behaviors, alternative behaviors; how those themselves also abide as attributes concordant with purity which are ultimate true cessations; upon summarizing the meaning, giving advice on the need to know the divisions of the two truths with regard to all ofthem. (Sections one to sixteen are quotations from Vajragarbha.)
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Here also yogis should, upon knowing the 17" Upon summarizing the meaning, divisions of the two truths with regard to giving advice on the need to know the_ the phenomena of the: divisions ofthe two truths with regard to aOofthem (445) four states four truths four groups moon, sun, ra.hu, and kalagni four divisions of the day four behaviors and so forth, understand all the ultimate sets of four-the four states and so forth-as many divisions of aspects set forth with regard to the four bodies of the matrix-of-one-gone-to-bliss, undifferentiable basis and fruit. Similarly, the Continuation of the J
702
Abridged Mountain Doctrine
Similarly, •thusness, the noumenal thor- (f) Indicating the diffirence between oughly established nature, is also set forth as being obscured and not being obscured the essence ~hat is the five exalted buddha about the five noumenal bodies and six bodies-the ultimate exalted bodies of ema- noumenallineages (447) nation, complete enjoyment, attributes, pristine wisdom, and bliss. Similarly, all statements of the six lineages of conquerors, six mothers, and so forth as deities of pristine wisdom-the thirty-six ultimate manifestations of tastes and constituents, the thirty-six ultimate aggregates and so forth-are in consideration of just the noumenal thoroughly estabiished nature. Hence, if the matrix-of-one-gone-to-bliss did not abide in fact, those also would not abide in fact because those are just equivalent. Nevertheless, there are said to be differences of not being obscured and being obscured due to realizing or not iealizing such because of differences of clarity and non-clarity in the texts; [Tripi!akamala's Lamp for the Three Modes] says: Though the meaning is the same, Mantra treatises are superior because of being non-obscured, Having many skillful methods, no difficulties, And being created for those with sharp faculties. This is like the difference between viewing high mountains from high in space and viewing them from below or from a plain.
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(2) Describing the excellence ofpristine wisdom {3} (447)
This section has three" pans: briefindication ofself-arisen and other-arisen pristine wisdoms; extensive explanations upon individually distinguishing self-arisen and other-arisen pristine wisdoms, and how their foatures accord with scripture. Thus, ultimate buddha is the exalted (a) Briefindication ofself-arisen and body of the five self-arisen piistine wisdoms. other-arisen pristine wisdoms (447) Moreover, thusness and the immutable thoroughly established nature itself always abide as the five pristine ·wisdoms. Conventional form bodies are endowed with correct pristine wisdom, the non-perverse thoroughly established nature; they are endowed with the great vehicle pristine wisdom of a non-learner that is not beyond momentariness .
.------------------------. (b) Extensive explanations upon individually distinguishing self-arisen and other-arisen pristine wisdoms {2} (448)
This section has two parts: explaining other-arisen pristine wisdoms as well as
Abridged Fruit
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their causes and explaining selfarisen pristine wisdoms-causeless and conditionless. The four pristine wisdoms that Mai- 1 'Explaining other-arisen pristine wistreya's Ornament for the Great Vehicle Sutras doms as well as their causes (448) mentions are conventional compounded true paths, non-perverse thoroughly established natures. They are correct pristine wisdoms (rom among the· five topics. In consideration of these pristine wisdoms of the form body, the extensive, medium-length, and so forth Mother [Perfection of Wisdom Siitras] say that the ten powers, four fearlessnesses, individual correct realizations, and so forth of a one-gone-thus through to the eighteen unshared buddhaattributes are compounded. 2' Explaining self-arisen pristine wisdom-causeless and conditionkss {7}
(450) ·This section has seven parts: how alternative aggregates, aggregates naturally passed beyond the world, abide as five pristine wisdoms; how alternative forms, great forms and so forth, abide as conquerors; how alternative constituents, noumenal fundamental constituents, abide as female ones-gone-to-bliss; how the Expression of Manjushri's Ultimate Names extensively indicates the five self arisen pristine wisdoms; how the five letters ofgreat emptiness also clearly indicate the five selfarisen pristine wisdoms; how the six immutable empty drops also are undifferentiable from those; and how those very ones also abide in ma7Jtfala wheels and so forth. The five pristine wisdoms of the pro- a' How alternative aggregates, aggregates found tantra sets are immutable thoroughly naturally!'a:sed ~eyond the world. abide established natures, ultimate uncom- as five pnstme wtSdoms (450) pounded true cessations. They are thusness from among the five topics. Similarly, the Condensed Kizlachakra b•How alternative forms, great forms Tantra also speaks of the symbols of the and so forth, abide as conquerors (451) wheel· and so forth and the character of the · aggregates of one-gone-thus through three stanzas, the one-hundred-first stanza of the fifth chapter and so forth.
704
(quotations only)
Abridgtd Mountain Doctrin~ c' How alternative constituents, noumenalfondam~ntal constituents, abide as female ones-gone-to-bliss (452) d' How th~ Expression of Maiijushri's Ultimate Names ~xtensively indicates th~ five s~!farisen pristine wisdoms (452) e' How the five l~tters of~at ~mptiness also clearly indicate the five self-arisen pristine wisdoms (452) f' Indicating that the six immutable empty drops also are undiffirintiable from those (454)
The Hevajra Tantra also says that the g' How those themselves also abide in immutable thoroughly established nature, ma1JI!ala wheels and so forth (454) thusness, is the broad great lnal).c;lala itself of natural innate great bliss, the five self-arisen uncompounded pristine wisdoms.
I
(c) How their features accord with scripture {4} (455) This section has four parts: indicating that, as is the case with buddha, it is necessary to know the divisions of the two truths also with respect to pristine wisdom$; indicating that those pristine wisdoms included within the two truths are equivalent to the two thoroughly established natures; how those pristine wisdoms themselves also abide as the meaning of thusness and correct pristine wisdom; and indicating that therefore buddha is endowed with nine or fourteen pristine wisdoms.
Just as it is necessary to know the clivi- I' Indicating that. as is the case with sions of the two truths with respect to bud- buddha, it is necessary to kriow the dividha, so if you know the divisions of the two sions ofthe two truths also with respect to truths also with respect to the buddha pris--~-p=-r_is_ti_ne_w_zs_·do_ms_(4_5_5)--'·-----__J tine wisdoms, you will not be obscured about the subduer's word. Because the pure element of attributes is the self-arisen pristine wisdom itself, it is the five ultimate pristine wisdoms-the ultimate five aggregates or five constituents illuminated in the profound tantra sets. If you realize that that which is the pure element of attributes itself is the five self-arisen pristine wisdoms, you will not be obscured, and if you do not realize this, you will be obscured. Despite this difference, the meaning [of the profound siitras and tantras] is only the same because the five pristine wisdoms-or the fivepointed vajra having the meaning of the five immutable great emptinesses-
Abridged Fruit
705
which are illuminated in profound mantra treatises are the element of attribu~es itself taught in common in all profound sii.tras and tantras. Similarly, the immutable thQroughly 2' Indicating that those pristine wisdoms established nature-described as uncom- included within. the two meths are ·pounded-from within the [two] thor- equivalent to the two th.oroughly maboughly established natures among the three fished natures (456) nat':lres is equivalent to the five self-arisen'---------------' pristine wisdoms illuminated in profound secret mantra. The non-perverse thoroughly established nature-described as compounded-and the five pristine wisdoms delineated in Maitreya's Ornament for the Great Vehicle Sutras are equivalent. Similarly, from among what are called 3' How those pristine wisdoms themselves the five doctrines of the great vehicle- also {lbide as the meaning ofthusness and name, sign or reason, conceptuality, thus- correct pristine wisdom (456) ness, and correct pristine wisdom-thusness '----=------------' is equivalent to the five pristine wisdoms of profound secret mantra. Correct pristine wisdom is equivalent to the four pristine wisdoms delineated in the Buddha Ground Sutra and so forth. These respectively are the pristine wisdom of the uncompounded ultimate body of attributes and the pristine wisdom of the compounded form body. Similarly, the pristine wisdom of the 4' Indicating that therefore buddha is pure element of attributes is only ultimate, endowed with nine or fourteen pristine whereas there are compounded and uncom- wisdoms (456) pounded [types] with regard to the four....::_...._ _ _ _ _ _ _ _ _ _ _ __; the mirror-like wisdom and so forth-whereby it should be known that there are conventional [ones] a_nd there are also ultimate [ones]. Through the division of the two truths, these pristine wisdoms also come to be eight. Moreover, there are nine pristine wisdoms-four pristine wisdom~ and five self-arisen pristine wisdoms.. Through the division of method and wisdom with respect to the five self-arisen pristine wisdoms there are said to be ten knowledges or pristine wisdoms of the mode of subsistence, and hence if these are added together with the four compounded pristine wisdoms, there also come to be fourteen pristine wisdoms included within the two truths. Therefore, if the matrix-of-one-gone-to-bliss did not exist. in fact, thusness, the five immutable great emptinesses, and so forth also would not exist in fact because those all are equivalent. (3) Describing the excellence ofqualities {5} (457)
This section has five parts: actual explanation condeming buddha-qualities into the two truths; expamive indication of the import through objectiom and
706
Abridged Mountain Doctrine
answers; indicating the sources and qualities pf the three exalted bodies renowned in common in the great vehicle; indicating also other wonderful features ofqualities; and indicating that all those are inconceivable and amazing. (a) Actual explanation condensing buddha-qualities into the two truths {2} (457)
This section has two parts: qualities ofthe ultimate body ofattributes and qualities ofconventional form bodies. The statement that thirty-two separative 1' Qualities ofthe ultimate body ofatqualities-the ten powers, the four fearless- '--tr-ib_u_te._~_(4_5_Z_?_ _ _ _ _ _ _ __, nesses, and the eighteen unshared buddha-attributes-are complete in the ultimate exalted bodies is a condensation of the principal qualities. More extensively, that the qualities are immeasurable is expressed through many forms such as "84,000 heaps of attributes," "inconceivable attributes beyond the count of sands of the Ganges River," "the buddha basic-element adorned with endless excellent marks and beauties," and so forth. Moreo~er, some of these have been indicated earlier. Similarly, the conqueror Maitreya sets forth the qualities of the noumenal nature body a:nd the characteristics of attained qualities. All qualities of the body of attributes are primordially, naturally, and spontaneously established and are undifferentiably complete in the ultimate nouineilon. Therefore, even those qualities do not pass· beyond ultimate tiuth itself. With respect to conventional form bod- 2 •Qualities ofconventional form bodies ies, the statement that fruitional qualities are (459) the thirty-two !parks is an abbreviation o f ' - - - - - - - - - - - - - - - - ' the principal ones. More extensive [renditions) are stated in many ways, such as eighty beauties, eighty design markings, and so forth. ~------------~
(b) Expansive indication ofthe import through objections and answers {5} (465)
This section· has five parts: e~plaining the import ofthe inconceivability ofbuddha and the import ofthe absence ofassertion; abandoning the assertion that in the mode of subsistence there are no phenomena of inclusionary elimination; indicating that the great nzrviit:ta is the meaning of the undiffirentiability of cyclic existence and nirvii'f}a; indicating that [the undiffirentiability of cyclic existence and nirviit:tal is the meaning ofa third category without the flaws ofa combination of contradictions; and explanation that if such is known, it is a sign ofperceiving the great thought ofconqueror-children.
707
Abridged Fruit
Question: Is ·buddha singular or plural? l' Explaining the import ofthe inconAnswer: Not singular and also not plu- ceivability ofbuddha and the import of ral.
the absence ofassertion (465)
Question: How is the import of this to be viewed? Answer: Form bodies are not singular because there are a great many attaip.ments of exalted bodies that follow after [and thus have correspondence wii:h] previous bodies. The body of attributes is not plural because there are no compounded bodies and the element of attributes is of one taste. In the. context of making distinctions, the import of the statement that [buddha] is not expressible a.nd not assertable as singular or plural is just that [given above], and in the context of the conclusiveness [of meditative e~uipoise] it is that [buddha] is beyond proposition, conception, and expression. Objection: If it is expressed, "Buddha exists," one falls to. an extreme of existence. If it is expressed, "Buddha does not exist," one falls to an extreme of non-existence. Answer: There is no problem because [buddha] is not expressed as existing or not existing. Objection: How is the import of this to be viewed? Answer: In the mode of subsistence, the ultimate body of attributes is not non-existent because [in the mode of subsistence] thusness that is pure self-the self which is the great entity of buddha-is not severed. In the mode of subsistence, conventional form bodies do not exist bec:ause not any conven~ional phenomena are established [in the mode of subsistence]. Furthermore, since it is not expressed that the self that is the great entity of buddha exists for mind and it is not expressed that it does not exist for pris:.. tine wisdom, it is not expressed as existing or not existing. In the context of making distinctions, the import of many statements of non-assertion is just that [given above], and in the context of the conclusiveness [of meditative equipoise] it is that it is beyond proposition, conception, and expression. Question: Does buddha appear or not appear? Answer: It is to be said that [buddha] does not appear and does not not appear. Objection: How is the import of this to be viewed? Answer: From having or not having the lot of seeing buddha. Similarly, since it is said that "The ultimate matrix-of-one-gone-to-:-bliss, the undifferentiable entity of basis and fruit, is not evident, does not appear, and does not manifest to consciousness," it is not expressed that it appears, and since it is said that "There is great appearance and great manifestation to pristine
708
Abridged Mountain Doctrine
wisdom," it is not expressed that it does not appear. Similarly, the import of "not pure and not impure," "not afflicted and not non-afflicted," "not empty and not not empty," and so forth and the import of statements not to assert those are also as above. The statement in Nagarjuna's Treatise on the Middle:
"Empty" is not to be said. "Not empty" is also not to be said. Nor are both or neither to be said. is in consideration of the occasion of profound meditative equipoise, and the statement, "It is to be expressed for the sake of designation," is in consideration of the occasion subsequent to meditative equipoise. Nagarjuna's RefUtation of Objections says: Ifl had any thesis, Then I would have that fault. Because I have no thesis, I am only faultless. and also Aryadeva's Four Hundred says: Even over a long period of time Censure Ga.nnot be expressed For one who has no position of existence, Non-existence,, or existence and non-existence. The import of these and the like is non-conceptual freedom from proliferations in meditative equipoise and the absence of assertions subsequent to medita.tive equipoise that do not accord with the fact~ such as asserting actualities. Therefore, if you perceive the meaning of statements of no assertion and no thesis in this way, you will correctly perceive the meaning of great import, but those who, in accordance with others' contentions, express that they have no assertions and no theses because nothing is established in the mode of subsistence do not accord with the fact, because. all aforementioned qualities of the ultimate, the basis of emptiness, abide forever in the mode of subsistence. Similarly, those who assert that in the 2' Abandoning the assertion that in the mode of subsistence, except for exclusions moek ofsubsistence there are no phenomand non-affirming negatives, there are not ena ofinclusionary elimination (470) at all any inclusions, positives, and affirming ' - - - - - - - - - - - - - - - - ' negatives are extremely mistaken because I have repeatedly explained and will explain that: Natural exclusion, negation, and abandonment are complete in the
Abridged Fruit
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mode qf subsistence, since all flaws are naturally non-existent and nonestablished in i:he mode of subsistence. Natural realizations of the inclusionary, the positive, and affiri?ing negatives are primordially complete [in the mode of subsistence], since all noumenal qualities are naturally complete in their basis. and because the master, the great scholar Jinaputra's Commentary on the "Praise ofthe Three jewels"by the master Maq·che~a also says: Therefore, the negative term "does not possess" is an 'affirming negative because those types of conceptual consciousnesses do not exist [in the mode of subsistence], and it possesses naturally luminous pristine wisdom, devoid of them.
Objection: If [as you say] the great · 3' Indicating that the great nirvana is nirval}a is established iri the mode of subsis- the meaning ofthe undiffirentiability ~f tence, is ~he assertion that nirval}a is a truth cyclic existence and nirvii~a (470) [that is, truly established] not debunked in the Chapter Analyzing Nirval}a [in Nagarjuna's Treatise on the Middle] and so forth? Answer: You need to be very skilled with regard to the thought of this. Nagarjuna's Treatise on the Middle says: It is asserted that nirval}a Is from abandonment and cessation. The non-existence of abandonment, Non-existence of attainment, Non-existence of annihilation, non-existence of permanence, Non-existence of cessations, non-eXistence of production Is asserted as nirval}a. From between the two nirv3.1}-as that he mentions, the former is damaged by ultimate reasoning, and since the latter is just established by the reasoning of nature, the honorable Superior Nagarjuna also asserts it. Moreover, it is asserted that this is the meaning of the undifferentiability of mundane existence and peace, or the undifferentiability of cyclic existence and nirvaf}a. The profound thought of other such extensive statements should be understood from the quintessential instructions of holy lamas. Similarly, the thought of many state- ,--4::_'1-n-dz-'ca-t-in_g_th_a_t_{th_e_u-nd_iffi_en-~n-t_ia_b_il_--, ments without the flaws of a combination of ity ofcyclic existence and nirvii~] is the contradictions such as, "mundane existence meaning ofa third category without the without mundane existence," "the three flaws ofa combination ofcontradictions mundane exist,ences are the same," and (472) · ~------------~ so forth as set out at length in the
710
Abridged Mountain Doctrine
Mahiipariniroii7!4- Sutra should be known in accordance with profou.nd quintessential instructions. You should realize the thought of'the great many, extremely many similar statements without the flaws ·of a combination of.contradictions in other profound siirras arid tantras and in elevated bodhisattva commentaries. If such is seen, meaning of great signifi- 5' Explanation that ifsuch is /mown, it cance is seeri. This accords with the fifth of is a sign ofperceiving the great thought, of five signs of a bodhisattva. conqueror-children (475) · With regard to the statement that the ,pristine wisdom of thusness brings about (c) Indicating the sources and qualities of others' welfare, if that pristine wisdom is the three exalted bodies renowned in common in the great vehicle (475) [taken to be] self-arisen, then it is the immutable thoroughly established nature and hence is equivalent to the statement in the Kalachakra Tantra that the body of attributes brings about others' welfare. If that pristine wisdom is [taken to be] other-arisen, it is equivalent to the statement in Maitreya's Sublime Continuum ofthe Great Vehicle that the pristine wisdom of reality arisen from the blessings of the fully qual~fied body of-attributes-the naturally pure element of attributesbrings about others' welfare upon teaching the profound and the vast doctrines. The Entry· into Generating the Power of (d) Indicating also other wonderfol feaFaith Sutra also speaks of the very amazing tures ofqualities (477) and.fantastic mode of inconceivability. (e) Indicating that all those are inconceivable and amazing (483) (4) Describing the excellence ofvery amazing exalted activities {3} (484)
This section has three parts: brief indication of exalted activities and their source; extensive explanation together with examples; intensive eXplanation at -length through a great many examples. Thus, a one-gone-thus, while not hav- (a) Briefindication ofexalted activities ing con~eptuality and exertion, is endowed and their source (484) with exalted activities operating spontaneously to benefit others in various ways without interruption in all .the myriad directions and times. In that way, you need to know the dis- (b) Extensive explanation together with tinction of the two truths also with respect examples (486) to Buddha lands, which have an excellent (c) Intensive explanation at length and inconceivable essence of very fantastic through a great many examples (492) and marvelous exalted body, wisdom, quali- (5) Indicating the features ofpure lands ties, and activitieS. Since the ultimate bud- and scenes ofdiscourse [ofmtras and tantras} (511)
I .
Abridg~d Fruit
711
dha is the natural innate great bliss and the syllable varrz, its land is the residence-maJ?4ala, the source of attributes, emptiness endowed with all aspects, the syllable e-the alternativ.e world of the environment. Pure lands of conventional form bodies are those well renowned to scholars. Furthermore, thoroughly pure lands are included among true paths, and impure lands are included among true sufferings. Hence, those that are lands of form bodies are included among conventional truths, and those that are. lands of the body of attributes are included among ultimate truths. Similarly, you need to know the distinction of the two truths also with respect to the scenes of discourse of siitras and tantras, and you need to know the distinction of difference and non-difference of the principal figure and surrounding figures. [These are to be known] in accordance with the quintessential instructions of holy lamas. (6) Extensive indication also ofother features {16} (512)
This section has sixteen parts: having dispelled an objection with regard to the undifferentiable entity of basis and fruit, indicating how the two exalted bodies are attained; brief indication ofhow defilements are purified and how to progress on the grounds and paths; indicating that to progress on the grounds and paths it is necessary to stop the continuum of breath; how through stopping the continuum of breath the final profound transformation is attained; indicating that when final profound transformation is attained, the defilements, the objects to be purified, are extinguished but the matrix, the basis ofpurification, is not extinguished; indicating that .from among examples for extinguishment and non-extinguishment space is supreme; indicating that through having established that the basis ofpurification is not extinguished assertions that the continuum of pnstine wisdom is severed and so forth are also refitted; indicating that these mistaken appearances do not appear to a pristine wisdom in one for whom mistake has been extinguished; indicating that a view of nihilism is not incurred merely through this {non-appearance of mistaken appearances to pristine wisdom}; i;;dicating that it is not contradictory for mistaken appearances not to appear to what has extinguished mistake but to appear to what has not extinguished mistake; indicating that what appears to pristine wisdom does not appear to consciousness and what appears to consciousness does not appear to pristine wisdom; if such pljstine wisdom perceived these three realms which do not exist in fact, it would very absurdly follow that it does not perceive the noumenon which abides in fact; if these three real.;,s which have not passed beyond consciousness did appear to such pristine wisdom, it would very absurdly follow that pristine wisdom would not have passed beyond consciousness; ifthese unreal three realms did appear to such pristine wisdom, it would very absurdly
712
Abridg~d Mountain
Doctrine
follow that it would not bepristine wisdom perceiving the real; ifsufferings and their origins_ did aJipear to such pristine wisdom, it would very absurdly follow that the seeds of cyclic existence and dualistic appearance would not have been stopped; .and with regard to these, clearing away wrong conceptions in which the flawless is seen as flawed. ·Objection: If the basis and the fruit are (a} Having dispelled an objection with undifferentiable, what is the use of the path? regard to the undifferentiable entity of Answer: Jiere also "undiff~rentiable en- basis and fruit, indicating how the two exalted bodies are attained (512) tity of basis and fruit" is in terms of the ul- '-----~---------~ timate body of attributes and not in terms of conventional form bodies. Also, it is not that the path is not needed because: the colleCtion of pristine wisdom, which is the non-conceptual wisdom of meditative equipoise, acts to remove the defilements of the primordially abiding body of attributes and the collection-of merit,' which is endowed with the pristine wisdom of subsequent attainment realizing [phenomena to be] illusion-like, generates communication bodies for the sake of others. [I] have not written here at length. about (b) Briefindication ofhow defilements how to progress over the grounds and·paths, are purified and how to prog,ress on the and so forth, since these are well renowned. g,rounds and paths (513) ' Also, it is said in profound secret ·man- (c) Indicating that to progress on the tra texts that in order to attain the bo'dy of g,rounds and paths it is necessary to stop attributes by extinguishing defilements it is the continuum ofbreath (515) definitely necessary to stop the breath. And the extraordinary bodhisattva commentaries also speak at length about how through stopping the breath, the four devils and twelve links of dependentarising are stopped, whereupon the grounds are attained, and they speak about how moments of emission are stopped, whereupon moments of the bliss of non-emission are completed, whereby the grounds are attained. Fearing it would take too many words, [I] have not written down here the many· extensive. statements again and again by the above and so forth abou.t how in order to stop the continuum of what is to be abandoned it is necessary to stop· the continuum of the breath. . Although throug~. stopping the breath .--(d_O_R_o_w_t_h,.,-o-ug,_h_s-to_p_'f'_i-ng_t_h_e-co-n-tin----, m ·that way adventttlous defilements are uum ofbreath the final profound transstopped, th~ ultimate matrix-of-one-gone- formation is attained (519) to-bliss is not stopped, because of having attained profound final transformation. It is said that its entity is immutable, the adventitious defilements have disappeared, and only thusness appears. This to which adventitious defilements do not appear and thusness
Abridged Fruit
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appears is the entity of transformation. And the root text of Maitreya's Dif feren#ation ofthe Middle and the Extremes and its commentary also say that although the entity is immutable, its, becoming undefiled upon having been together with defilements is called final transformation, like space becoming cloudless upon having been together with douds. Therefore, the assertion by some of transformation in which. the entity transforms as in "The five appropriated aggregates become the five conqueror lineages," and so forth, and the assertions by some of [an entity] newly produced that did not exist earlier are not suitable for an uncompounded noumenon. This is because due to the fact that all final deities, mantras, tantras, ma~~alas, and seals are just uncompounded, whether form bodies of a buddha come to the world or do not, [the entities] permanently abide as thoroughly established, never mutable anywhere by anything. Similarly, Maitreya's Ornament for the Great Vehicle Sutras also states that: the imputational nature, which is dualistic appearance although there is permanent voidness of dualism, is to be known, the other-powered nature, which is the support of mistake, is to be abandoned and the thoroughly established nature, which is the pure nature without proliferations, is the basis to be purified ofdefilements. Also, from this it is indicated-by way of three examples, space and so forth [that is, water and gold]-that when the fruit o( separation from defilements is attained, transformation of the immutable entity is attained. Objection: Since water and gold are compounded ph~nomena, they are not'fit to be examples of an immutable entity. Answer: Here, although those two change moment by moment, they are not used as examples from that viewpoint; rather, it is in consideration of their unchanging continuum during states of having and not having defilement. Hence, there is no fault. Objection: If in that way adventitious flaws make it flawed, it is contradictory for that mind of natural clear light to be uncompounded, hard like a vajra, uncuttable, indestructible, firm, stable, and so forth. Answer: There is no fault because although harm is not done to the entity of natural dear light, [that adventitious flaws make it flawed] is said in consideration that those [adventitious flaws] hinder its manifestation.
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Abridged Mountain Doctrine
Similarly, in statements-through using (e) Indicating that when final profound as examples a rott~n tree, the extinguish- tramformation is attained, the defilement of a butter-lamp, the cooling of [burn- ments, the objects to be purified, are ing] iron, the circle of the moon, and so extinguiShed but the matrix, the basis of forth-that although the adventitious de- purification, is not extinguished (521) filements are extinguished, the matrix-ofone-gone-to-bliss is not extinguished, there is also a dissimilarity [between the exemplified and the example] with regard to being beyond momentariness or not. Therefore, these are not used as examples from that viewpoint, but another attrib~te of similarity is used as the example. By way of many examples and also from those abovementioned teachings through the examples of essence and defilement, you should understand that when transformation is attained, the matrix-of-one-gone-to-bliss abides forever-without being extinguished-in place of the extinguishment of all defilements and hence is the final profound transformation of the immutable entity. Also, from among those the example of (/) Indicating that from among examples space is superior due to being beyond mo- for extinguishment and nonmentariness, pardess, omnipresent, all- extinguishment space is supreme (523) pervasive, and so forth. These scriptures clear away the assertion (g:) Indicating that through having estabthat the final buddha is not established as fished that the basis ofpurification is not anything, the assertion that the continuum extinguished, assertiom that the continof pristine wisdom of a buddha is severed, uum ofpristine wisdom is severed and so and the assertion that due to extinguishing forth are also refoted (523) '--------~~------------~ - the objects to be purified. the basis. of purification is also extinguished. Similarly, the assertion that these ad- (h) Indicating that these mistaken apventitious attributes of the three realms ap- pearances do not appear to a.pristine pear to a pristine wisdom in one for whom wisdom in one for whom mistake has mistake has been extinguished is also not been extinguished (523) re~onable because mistaken appearances do
L,__ __;:__ _ _ _ _ _ _ _ __ ,
not occur in one for whom mistake has been extinguished and because these appearances of the three realms are also said to be just mistaken appearances. Moreover, this is because the holy Aryadeva says that these three realms are just imptuational, arisen from ignorance, and mistaken. Nagarjuna's Sixty Stanzas of Reasoning als<;> says that these worlds are mistaken appearances imputed by ignorance. It is ·not reasonable for these to appear to a pristine wisdom in one for whom ignorance and imputation have been extinguished, just as falling hairs, a yellow conch, and so forth do not appear to those whose eyes are flawless. When, upon the dawning of the sun
Abridg~d Fruit
715
or' the correct pristine wisdom knowing emptiness, signlessness, and wishlessn~s, all predispositions of non-knowledge and the afllictive emotions that make the connection [b~tween lives] are cleared away, minds and mental factors as well as their objects of activity are not perceived and not observed. as actualities and entities because, when the unsurpassed pristine wisdom dawns, the great rest is attained. Having in that way indicated through reasoning that all phenomena. conventionally are like dreams, falling hairs, and visual illusions and ultimately those are non-things, clear light, non-appearing, and devoid of proliferations, Aryadeva also indicates such through scriptures. The holy master says that just as when one has awakened from sleep, dream appearances vanish and just as when the eyes become free from visual defect, appearances of hairs and so forth vanish, so to pristine wisdom-Cleared of the sleep of ignorance and devoid of the visual cloudiness of consciousness-the phenomena of the three realms, minds and mental factors as well as their objects and so forth do not appear, because for pristine wisdom those as well as their seeds have stopped, been extinguished, and have vanished. We do not incur the fallacy of pro- ...-(i_)....:In_d_i"-tt-tin_g_th-at_a_v_i_tw_of-n-ih-,-.[is_m_is---. pounding annihilation merely through this also not incurred mmly through this because although these three realms of ad- {non-app~arance ofmisltlken appearventitious defilements are extinguished, it is ances to pristine wisdom] (526) not asserted that the alternative three realms, the matrix-of-one-gone-to-bliss, are extinguished. In that way although these appearances r--(j-')=-In-d.-ic.-tt-tin-g-~-h-at_i_t_is_n-ot_c_o_ntr._tt_d._ic-to-ry---. of the three realms are extinguished for for misltlken appearances not to app~ar those who have attained the noumenon, it is to what has extinguished misltlke but to not contradictory for· them to appear, not appear to what has not extinguished having beep extinguished, to those who mis~tZke (527) have not attained it. L-------------..J Also, Vasubandhu's Principles of Expla- (k) Indicating that what appears to prisnation establishes that these three realms, tine wisdom does not appear to conwhich are appearances of ignorance, do not sciousn~ss' and what appears to comciousappear to the pristine wisdom of one awak- nm does not appear to pristine wisdom ened from the sleep of ignorance because (527) L-----------------------~ these three realms are appearances of consciousness and whatever is consciousness is ignorance. [Vasubandhu's] Extensive Commentary on the Perfection of Wisdom Sutra in One Hundred Thousand Stanzas also says that just as when awakened from sleep, dream appearances, which dawn in sleep, fade away, so these three realms, which are like dreams, do not appear to pristine wisdom for one awakened from the sleep of ignorance,. and also that same text again and again says that the
716
Abridg~d Mountain Doctrin~
three realms and the three times are all imputational. [Vasubandhu's] Commentary on the Extensive and Middling Mothers and so forth also say that because in the mode of subsistence these imptuational three realms are utterly non-existent like the horns of a rabbit, they do not appear to a consciousness of th~ mode of subsistence, just as the horns of a rabbit do not appear to an unm:istaken consciousness. Moreover, Shantideva's Engaging in the Bodhisattva Deeds says that these three realms do not appear to ·a pristine wisdom of final peace. Maitreya's Differentiation of Phenomena (l) Ifsuch pristin~ wisdom pmeived and Noumenon also says that the noumenon these three realms. which do not exist in does not appear to a consciousness to which fact, it would very absurdly follow that it phenomena appear, and that phenomena do does not perceive the noumenon which not appear to a consciousness to which the abides in fact (528) noumenon appears. Consequently, there ~----~----------------~ would be the very great absurdity that if these phenomena of the three realms did appear to a self-arisen pristine wisdom, the noumenal ultimate would not appear, but that is not the case. Furthermore, if that pristine wisdom did perceive these things of the three realms, ·it would perceive mistake, whereas that such is not the case is said in Nagarjuna's middle way Stages ofMedita!ion, "Superiors do not perceive mistake." Also, that same text says that what appear to childish common beings and to supreme superiors are not one but different; and Maitreya's Ornament for the Great Vehicle Sutras also. says that these three realms of phenomena appearing to consciousness do not exist in fact and are not real and that the· noumenal ultimate appearing to pristine wisdom exists in fact and is just real. Also, that same text. [Maitreya's Orna- (m) Ifthese three realms which have not ment for the Great Vehicle Sutras] says that passed beyond consciousness did appear to that consciousness sees the three realms of such pristine wisdom, it would 11ery abnon-existent phenomena without seeing the surdly follow that pristine wisdom would noumenon, which exists in fact, is like not have passed beyond consciousness darkness and is atrocious obscuration. Con- (529) ~--------------~------~ sequently, it is perforce established that ·appearances of these also have just ceased for a buddha for whom that [obscuration] has ceased. The Buddhiivata1J2Saka Sutra also speaks of the appearance of these three realms of mistaken appearance as unreal and the non-appearance of these three realms of mistaken appearance as non-unreal. Nagarjuna's Praise ofthe Element ofAttributes also says that the six conventional objects do not appear to a pristine wisdom directly knowing the limit of reality. Kamalashila's middle way Illumination of Suchness also says that to a pristine wisdom· puri,fied of obscuration, the perverse phenomena of the three
Abridged Fruit
717
reaims, like darkness, do not appear. Furtherm~5e, from the good pro- (n) If these unreal three realms did apnouncement, These three .realms are· only· pear to such pristine wisdom, it would consciousness," it is also perforce established 'very absurdly follow tha,t it would not be thaf these three realms do not appear to a a pristine wisdom perceiving the real pristine wisdom beyond consciousness. If (530) these did appear to that [pristine wisdom .____ _ _ _ _ _ _ _.:..___ ____, beyond consciousness, pristine wisdom] would be bound and would also be a cause of thorough ,affliction. Since the conventional three realms are im~ putational, mistaken, and unreal, they do not appear to a pristine wisdom of one for whom those are extinguished. Moreover, it is said that these three (o) Ifsufferings and their origins did , realms do not pass beyond the three and the appear to such pristine wisdom, it would eight sufferings, and the holy honorable ·very absurdly follow that the seeds of superior Asanga says that the causes of those cyclic existence and dualistic appearance are the sources [of suffering, the second. no- would not /,ave been stopped (531) ble truth]. Hence, it is reasonable for ap- ~------------------------~ pearances of those to be extinguished for a pristine wisdom of one who has utterly extinguished their seeds. Also, the holy superior ~agarjuna says that dualistic phenomena and dualistic appearances have stopped for the pristine wisdom of one for whom the seeds of cyclic existence have stopped. Therefore, it is reasonable that this cyclic existence, which is not beyond dualistic phenomena and dualistic appearance, does not appear to that pristine wisdom. It appears that there are a great many other pure scriptures and reasonings concerning this fact, but fearing it would take too many words here, [I] have not written them dowri. Since some occur among earlier teachings [in this book], you should realize their thought without anything left out. (p) With regard to these, dearing.away wrong conceptions in which the flawless is seen as flawed {13} (532)
This section has thirteen parts: stating a wrong conception that this contradicts scripture; establishing well through scripture itselfthat there is no contradiction; how those {scriptures] also illuminate the thought of the statement that nonseeing is seeing; indicating also that the modes ofappearance ofthose having and not having special insight are not the same; how there is harm by absurd consequences if those phenomena must appear to exalted knowledge; indicating the basis ofmistaking that the noumenon does not appear to pristine wisdom and so forth; how other wrong conceptions are also cleared away through indicating what abides in fact; clearing away wrong conceptions mistaking that scripture
718
·Abridg~d Mountain Doctrin~.
harms {these positions] although it does not harm them; ~herefore, the very absurd consequence if [phenomena] appear to a buddha in the way they appear to sentient beings; therefore, it is not established that these three realms ofkarmic appearances are even mete appearances in the mode of subsistence; indicating that it is not contradictory that although {these three realms ofkarmic appearances] do not appear in the mode ofsubsistence, they appear in the mode ofmistake; indicating that whatever appear to a reasoned consciousness of meditative equipoise are ultimates; and indicating that an occasion of no meditative equipoise does not occur in a buddha. Objection: In that case, a Buddha's pris- 1' Stating a wrong conception that this tine wisdom would not know the phenom- contradicts scripture (532) ena of the three realms, but this contradicts the statements even in the Extensive and Medium-Length Mothers and so forth that [a Buddha's pristine wisdom] knows-just as they are-minds involved with withdrawal, diffusion, and desire and so forth. Answer: There is no fault because, si?ce 2 •Establishing well through scripture there are mnumerable cases of knowmg itselfthat there is no contradiction (532) within not appearing, knowing does not'--------'-'- - - - - - - - ' entail appearance [of the object], like knowing the past and the future, which are separated [from the present] by many eons, and knowing sdflessness and so forth, even though those do· not appear. Also, -the thought of, such .statements in the Mother [scriptures] is said to be that knowing the diffusion, withdrawal, and so forth of the mind means to know that the mind is not really established and hence to know that its diffusion, withdrawal, and so forth also are not really established and void. Therefore, upon explicit appearance of the basis devoid of all phenomena-the noumenal thoroughly established nature-it is implicitly known that phenomena do not exist, whereby that is· called "knowing all phenomena." Also, when such is seen, the real meaning of great significance is seen. In consideration of these [statements] in 3 •How those [scriptures] also illuminate that way, phenomena are known, although the thought ofthe statement that nonthey do not appear. The thought of the seeing is seeing (533) teachings that just not seeing is seeing is that-through just not seeing the phenomena that are the objects of negation-the basis of negation, the noumenon, is seen, and through just knowing that all phenomena appearing in the face of mistake are not established in fact all phenomena are known, this being inconceivable exalted knowledge. You need to be very skilled in the thought of the teaching that just not seeing is seeing because otherwise your view will become perverse, and you will come to disbelieve the thought of profound scriptures.
, Abridged Fruit
719
The Buddhavatarrzsakrt Sutra says that 4' Indicating also that the modes ofapthose having and not having special insight pearance ofthose having and not having have good and bad appearances [respec- special insight are not the same (534) tively) and that what appear to those without special insight do not appear to those with special insight. Because of this and because a conqueror's pristine wisdom is the finality of special insight, it is perforce established that these three realms do not appear to it because these appear to those without ·special insight. If in ord~r to know them those phe- ,---5-'R=--ow-th-e-re_is_h_a_rm_b_oy_a-bsu-rd-co-n-se----, nomena definttely had to appear, then there quences ifthose phenomena must appear would be. the great absurdity that the great to exalted knowledge (534) many non-affirming negatives such as no · self, no sentient being, no living being, no nourisher, and so forth and all past and future phenomena that are separated [from the present] qy long periods would have to appear to an omniscient pristine wisdom because it knows t.ll~se. Moreover, there would be the great absurdity that it would not know them because they do not appear to it. . Th~refore, this stateme~t that this pris- .---6-.l-n-d:-·ca-tz-.n-:g-th_e_b_as_i_s-of_m_:-·sta_k_i-ng-th-at--, nne w1sdom knows neganve phenomena, the noumenon does not appear to pristine whereas they do not appear, and knows the wisdom and so forth (535) basis of negation, the noumenon, upon "its appearance is so in fact. Consequently, this clears away the assertion by some that the noumenon does not appear to that piistine wisdom and also clears away the assertion that its· realiZation of the noumenon is an implicit realization because: it is said again and again-that the noumenon explicitly appears to that pristine wisdom-through "The great illumination, the great clarity," and so forth, and through examples such as eight types of prognostic appearances and the noumenon is "the basis of negation [of imputati(;malnatures and other-powered natures] and is an affirming negative, not a mere emptiness and a non-affirming negative. Consequently, those mistakes are perverse views asserting that the noumenon is equivalent to self-emptiness. Also, the mistake that there are no inclusionary attributes in the mode of subsistence is likewise [a perverse view asserting that the noumenon is equivalent to self-emptiness] because if all were self-empty, [then since] all self-emptinesses whatsoever are nonaffirming negatives and those, moreover, are solely devoid of positive attributes [the noumenon would be devoid·of positive attributes].
720
Abridged Mountain Doctrine
Therefore, the final pristine wisdom l' How other wrong conceptions are also perceiving the ultimate is a valid cognition cleared away through indicating what of explicit realization with respect to know- abides in fact (535) ing that the noumeQ.on exists and is a valid'------------------' cognition of implict realization wii:h respect to knowing that phenomena do not-exist. Hence it is seen that there are a great many statements by'glorious lamas-a veritable oc~n of doctrine-saying that the proposition by some that there are no implicit realizations among valid cognitions is only an en;tanation of darkness. The proposition that the second moment and subsequent [moments] of a conqueror's pristine wisdom is subsequent c;:ognition and not prime cognition• is also similar. That the noumenon exists in the mode of subsistence and that phenome~a do not exist in the mode of subsistence are set forth in many elevated pure scriptural systems such as Maitreya's Differentiation of Phenomena and Noumenon and so forth. If you are skilled in the thought of similar, extensive statements of existing and not existing in the mode of subsistence such as: the ultimate exists, but the conventional does not exist nirval).a exists, but cyclic existence does not exist true cessation exists, but the other ~hree truths do not exist the noumenal thoroughly established nature exists, but the other natures do not exist thusness exists, but other phenomena do not exist external and internal adventitious defilements do not exist, but the alternative supreme matrix-:of-one-gone-to-bliss exists, you will know them within differentiating well existence and non-existence. Objection: If these three realms do not 8' Clearing away wrong conceptions appear to a conqueror's pristine wisdom, it mistaking that scripture harms [these contradicts: positions] although it does not (536) Just as the sun's emitting one ray Illuminates transmigrating beings, A conqueror's pristine wisdom sin;mltaneously Shines to all objects of knowledge.
Answer: There is no fault: because that was said considering [that is, meaning] that all objects of knowledge are known simultaneously tshad ma, pramiliJa; usually translated in this book as "valid cognition,» but Dol-bo-ba is emphasi~ng here the aspect of newness; all moments of omniscience are new.
Abridg~d Fruit
721
and because that passage says. that a conqueror's pristine wisdom shines to all objects of knowledge and does not indicate that all objects of knowledge appear to a conqueror's pristine wisdom and because here "shine" is just used metaphorically in relation to the example of the sun. Moreover, it was proven above that knowledge of the non-existence of phenomena within their non-appearance is the meaning of knowing phenomena. If that were not the case and these three 9' Therefore, the very absurd consequence ·realms appeared also to a conqueror's pris- if[phenomena} appear to a buddha in tine wisdom the way they appear to sentient the way they appear to sentient beings beings, then since it is said that even just (536) one thing appears in many different ways to L-----------------------~ many sentient beings who have differing karma, those would [absurdly] appear to a conqueror's pristine wisdom in accordance with all [the various modes of appearance]. Therefore, these mistaken karmic ap- 10' Therefore, it is not established that pearances of sentient beings are the private these three realms ofkarmic appearances phenomena• just of sentient beings; they are even mere appearances in the mode of utterly do not occur. in the mode of subsis- subsistence (537) tence, like the horns of a rabbit, the child ofL-----------------------_._j barren woman, a sky-flower, and so forth. Consequently, they are not established even as mere appearances to a consciousness of the mode of subsistence, and appearing in the. face of mistake does not fulfill the role of appearing in the .(!lode of subsistence. In consideration of these [points], it is again and again said in many formats that all phenomena are not observed, non-appearing, unapprehendable, and so forth. Objection: In that case, this contradicts ,--1-1-,l-n-dz-'ca-tz-.n-g-th_a_t-it_zs_'-no_t_c-on_tr._-adi __c-to_ry__, Shan tid eva's explanation that these appear- that although [these three realms ofkarances of apprehended-object and appre- mic appearances} do not appear in the bending-subject are not objects of negation. mode ofsubsistence, they appear in the His Engaging in the Bodhisattva'IJeeds says: mode ofmistake (537) Here these which are seen, heard, And known are not what ate negated. Here the conceptualization of truth That is the cause of suffering is just what is to be overcome.
Answer: There is no fault:
sgoschos.
722
Abridged Mountain Doctrine
because [Shantideva:s] meaning is that "Since it is not contradictory for those to be untrue in the mode of subsistence but to appear in the face of mistake, do not deprecate the appearance of those conventionally"; he is not indicating that those appear to a consciousness of the mode of subsistence and because we also' do not assert that as long as mistake has not heen stopped, mistaken appearances stop., COnsequently, knowledge by a con-.----------------, ·queror's pristine. wisdom does not require 12'lndicatingthatwhateverappeartoa · knowing conscio'usness ofmeditative that those phenomena appear. There would equipoise are ultimates (538) be the great absurdity either that pristine'----------------' wisdom would not kno~ the definitive meaning, or that objects would appear to that pristine wisdom. If [the latter] is accepted, then these things would be the noumenal thusness because they appear to a final rational consciousness of meditative equipoise. Objection: Although objects do not ap- 13' Indicating that an occasion ofnorlpear to the meditative equipoise of a con- equipoise does not occur in a buddha queror's pristine wisdom, they appear to [a (538) conqueror's] pristine wisdom subsequent [ t o ' - - - - - - - - - - - - - - - - ' meditative equipoise]. _Answer: [A conqueror's] pristine wisdom is solely only meditative equipoise: because it is said that [a conqueror's pristine wisdom] is always just meditative equipoise, "Though an elephant rises, it is set in equipoise," and so forth and the holy Aryadeva also says: Buddhas are always set In equipoise on thusness. Entry into and leaving That inexpressible state does not exist. How could the state subsequent to meditative equipoise Be the way pristine wisdom is? If this did occur in them, How would they. differ from those who have entered on grounds! Hence, there is never non-equipoise in a Buddha's pristine wisdom. 'Objection: That contradicts such statements as, "[Buddha] rose from being thoroughly set within," and "[Buddha] rose from meditative stabilization."
Abridgd Fruit
723
Answer: Those are soldy mere displays. Though [buddhas] display rising from meditative stabilization, they do not have unequipoised minds because [their mind] is a pristine wisdom in which the mind-basis-of-all as wdl as the s~eds are utterly extinguished, the continuum ofall breaths has stopped, and the two obstructions as well as their seeds have been utterly eXtinguished. Therefore, you need to be skilled in the thought also of other such _scriptural passages and need to be skilled also in the thought of other [scriptural passages speaking of] states subsequent [to meditative equipoise in a buddha]. Now, to express a conclusion by way of c. Obeisance and summary [ofthe section .praising and making obeisance to those very ._on_th_e.fru_z_'t}_(_'53_9_~_ _ _ _ _ ____, ones: The body of attributes of conquerors--collection of true white virtues "real in all ways"; The complete enjoyment body from the [body of] attributescollection of alllanguag~; The eman~tion body-aggregate of the marks and beauties; supremely immutable bliss-possessor of the body of attributes;• Therefore, here with respect to the characteristics of the exalted bodies [described] by the One-Gone-to~Bliss, Nagarjuna, and also Tibetans: I make homage to the lj.nexampled body of attributes of conquerors, The foundation of great fulfillm~nt beneficial to oneself and others, not one and also not manifold, Having a nature difficult to realize, not nothing and not a thing, of one taste like space, Unpolluted, without states, quiescent, unequalled equality, pervasive without dispersal, object known by oneself individually. I make homage to the buddhas' complete enjoyment body here residing in the great. sovereignty of doctrine, Which is supramundane, inconceivable, having a nature of hundreds of elegant constructions, Expanding various aspec,ts of the abundance offruits as the cause of joy for the intelligent in the retinue of the great,
mchog tu mi &Yzlr ba yi bde ba chos sku ma yin; the reference here is to the innate body; the meaning of chos sku ma is speculated based on that.
724
Abridg~d Mountain
Doctrine
And intensively spreading the uninterrupted continuum of the vast sounds of excellent doctrine in all worlds. Homage to the greatly significant emanation bodies of subduers ·· reaching to the ten directions, Which for the sake of ripening sentient beings illuminates in certain places like fire, Teaches the wheel of doctrine of complete enlightenment for some and again thorough quiescence, And operates in many aspects through various modes of methods taking away the frights of the three existences. Homage to conquerors' unequalled equal·body of bliss, sole body, Nature of all things, released from the activities of the three worlds, abiding equally with space, Pure, peaceful, separate, nature of supreme quiescence, object to be realized by yogis, Difficult to realize, difficult to analyze, benefitting self and other, pervasive, signless, devoid of conceptuality. ~omage to you having mercy for sentient beings, Endowed with a perspective devoid of coming together and separa'tion, Endowed with a perspective ofinseparability, Endowed with~ perspective ofhdp and happiness.
Homage to you of released mind, Subduer definitely released fro~ all obstructions, Overwhelming with magnificence all worlds, Whose knowledge pervades what is to be known. Homage to you, destroyer of afflictive emotions, Who tames all afflictive emotions Entirely of all sentient beings, Having mercy fpr those afflicted. Homage to you, spontaneously establjshed, Without hindrance and without impediment, Always in meditative equipoise, And answering all questions. Homage to you, excellent teacher, Whose intelligence is always unimpeded With regard to the support and supported that are to be explained
Abridged Fruit
And with regard to speech and knowledge that are the means of explanation. Homage to you who, having gone, Knows the course, advising well With regard to the coming, going, and emergence Of sentient beings through their languages. Homage to you who when all embodied See you, they auspiciously find an excellent being, And the mere perception of you Generates strong faith. Homage to you, destroyer of devils Who deceive sentient beings About method, refuge, purity, And the deliverance of the great vehicle. Homage to you who teaches for the sake of others Pristine wisdom, abandonment, And what prevents deliveranceUntrammeled by others, the forders. Homage to you, gatherer of retinue, Not forgetting those without protector, Generous of speech among the retinue, Having abandoned the two thorough afflictions. Homage to you endowed with real meaning, Omniscient you, who never has Non~omniscient behavior Toward all the animate and the stable. Homage to you, the unforgetting, Who due to not missing the time With regard to actions for all sentient beings Always possesses the aims of exalted deeds. Homage to you, the helpful, Endowed with great compassion Seeing individually all worlds In the six times during day and night. Homage to you, the guru Who through behavior, realization,
725
Abridged Mountain Doctrine
Pristine wisdom, and activities Is the guru of all hearers and solitary realizers. flo mage to you, eliminator of the doubts Of all sentient beings in all ways, Who has gained all aspects Of great enlightenment through the three exalted bodies. Homage to you without proiiferations Toward all immovable attributes, U napprehendable, flawless, Unsullied, and non-abiding. Accomplished the ultimate meaning, Definitely emerged from all.grounds, Supreme of all sentient beings, Releaser of all sentien:t"beings, Endowed with unequalled.inexhaustible qualitiesGods and humans do not at all See such when looking .In the worlds and even in ma.t;tc;lalas.
May [I] make effort at all times At making homage to all conquerors, Worshipping them with oceans of clouds of offerings, And one-pointed achievement according to their word. This has been the section on the fruit-separation from defilements and generation of entities by the path.
ABRIDGED CONCLUSION
C. Summarizing exhortation (545)
In that way, the ultimate body of attributes-basis and effect-are one in the element of attri~utes itself, and the means for overcoming adventitious defilements·is the collection of pure pristine wisdom as well as its accompaniers, like wind scattering the collections of clouds in the sky. A statement of this by way of the example of cleansing a wish-granting jewel was set forth earlier (202), and again a sutra cited in Asatiga's Commentary on (Maitreyas) "Sublime Continuum of the Great Vehicle" says such at length. With respect to the many other examples of the matrix and defilements you should also understand through the example of space: how the ultimate basis and effect are one entity in true cessation how the means of overcoming defilements is the pristine wisdom of true paths and that even though when all defilements are purified through it and transformation is attained, the entity of the noumenon does not change. · The basis of conventional form bodies is the expansive lineage, their initial means of production. The paths are: the perfections-starting with mind-generation [that i~. the altruistic intention to become enlightened]-which are mainly included within the collection of merit the generation stage as well as its. accompaniers increasing the harvest of virtue from the field of the conquerors by restoring ruins and so forth achieving help and happiness, and so forth, in this and other [lives] for the.protectorless and the stricken, and so on
729
730
Abridg~d Mountain
Doctrine
achieving great waves of prayer-wishes increasing the harvest of virtue also from the field of sentient beings. Predominantly i:hese are the collection of merit included in the paths of learning. The fruits are thos~ having the nature of the fulfiilment of pristine wisdom, qualities, and activities of a buddha's form bodi~, which were indicated earlier and in other extensive statements in profound sfttras and tantras. Statements ir,~ Asanga's Grounds of Bodhisattvas within including initial mind-generation, achievement of the attributes partially concordant with enlightenment and so forth, and even attributes of paths of learning iri the category of the basis are cases _of speaking of producers as the basis, as in "the basis of a turnip."• This is done in the context of inclusion [of all factors] into the two [categories of] of cause and effect. When they are included into the three [categories of] basis, paths, and fruits, the causes themsdves are divided Into basis and path. Hence, there is not the slightest contradiction in dividing them that way and including them in two; they are equivalent. Those included within the great vehicle path of no more learning, such as the pristine wisdom and so forth of form bodies, are true paths but are not paths in the threefold division of basis, paths, and fruits because [in the threefold division of basis, paths, and fruits] paths are limited to paths of learning. · With respect to what are taught that way, those to be known are all the basis, paths, and fruits. Those to be practiced upon knowing them are the full complement of paths included within the two collections [of merit and wisdom]. The fruits are those aimed at ~s to be attained, the sources of refuge, and those stated ·as objects of actions of faith and respect such as in making homage, worshipping, and. so forth. Therefore, having understoO"d such, you should mainly make great effort at achieving the two collections. III. Dedication of the virtue of the exposition (547)
This final definitive meaning thus of all the excellent profound scriptures of the conquerorRealized through the kindness of foremost venerable lamas from being illuminated That is, the causes of a turnip.
Abridged Conclusion
731
By profound instructional counsel from the mouths of conquerorchildren such as the protectors of the three lineages and so forthIs the mountain doctrine of profound yogic practitioners in isolated mountain retreats, Containing the entirety of the rivers of definitive meaning Of all the elevated pure siitras, tantras, and treatises, and hence is an ocean ofdefinitive meaning, Teaching the unique .finality of the spectrum ofbasis, paths, and fruit And also the spectrum of view, meditation, and behavior, and. hence is concordant in name and meaning. Since it comments on profound thought, it is a commentary on the conqueror's thought, And since it comments on all vajra words, it unravels the knots of vajra words, And since it clearly teaches the profound nouinenon; it is alamp to the matrix-of-one-gone-to-bliss, And since it contains all profound scriptures, reasonings, arid quintessential instructiom, it is also a supreme wish-granting jewel. Hence, though it indeed is diffiqdt for this to accord with those people who take the mere speech of the elders of their own lineage as the judge And to accord with those who have come under the influence of divisiveness to adhere to what they initially heard And to accord with those who take something as true because most people accept it devoid of the four reliances, It accords with the thought of the conqueror as well as his children and accords with the fact. May all transmigrating beings-such as those who with good intention urged [me] repeatedly [to write this], Concordant friends, those who offered good resources, and so forthSee and realize the meaning of the stainless profound siitras, taneras, and quintessential instructions, And quickly create great waves of bem!fit for others through proclaiming it. May they always dwell with and never fall from what pleases buddhas on all occasions-
Abridg~d Mountain
732
Doctrine
Faith, effort, wisdom, compassion, power of heart, honesty, shame, embarrassment,• High livelihood, generosity, ethics, meditative stabilization, And the good behavior of the four, six, eight, ten, lind sixteen pledges. Upon repeated urgings by the speech of great learned Jo-nang-bas, masters and students, crown jewels among excellent beings and great ones; urgings by the speech of lama tr:mslators proficient in Sanskrit and endowed with many qualities of scripture and manifest realization; and urgings by the speech of many virtuous spiritual friends endowed with qualities of learnedness, holiness, and good heart such .as lama Chok-lay-iiam-gyel-bab and so forth, by excellent lords of yoga such as Sam-aing-}ok-bu-bac and so fo.rth, and by good practitioners of the definitive meaning, and in particular upon lama Ye-shay-gyel-ts~n,d who made respectful service with a hundred good ·offerings and created. great faith and devotion, this was set down by the vagabond endowed with the four reliances [Dol-bo-ba Shay-rap-gyel-tsen] at the sacred site of }cf-nang in accordance with scriptures, reasonings, and quintessential instructions of the final profound definitive meaning. Since it has a tight seal of secrecy, being unfit to be shown to those who are not among those whose intelligence remains unbiased and who have experience of having meditated on the definitive noumenon, it is asked that you do just that. If this is transgressed, the pledges are transgressed.
Shame and embarrassment are, respectively, concern for one's own and others' perc.eption of oneself. b phyogs las mam par rgyal ba, 1306-1385; the fifth abbot of]o-nang.
bsam stings cog pupa. d
y~ sh~s rgya/ mtshan.
Detailed Outline in Tibetan This table of contents is found in volume e of Dol-bo-ba' s Collected Works separately from and just prior to the Mountain Doctrine. The material in large type constitutes the entire Tibetan text with some implicit matter made explicit. The entries in small type are added for convenience in locating sections within sections and locating the· page numbers of these subsections. The numbers after the entries refer to the Gangtok and 'Dzam thang editions respectively. a c-...
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This table of contents was originally typed by Nawang Thokmey (ngag dbang thogs med) into a Mac computer from a cursive edition brought from Tibet and published by Matthew Kapstein, The 'Dzam-thang Edition of the Collected Works of Kun-mkhyen Dol-po-pa Shes-rab-rgyal-mtshan: Introduction and Catalogue, vol. 2, 1-24 (Delhi: Shedrup Books, 1992). Jeffrey Hopkins edited it in comparison with the mi rigs dpe skrun khang edition (Beijing, 1998) of the table (volume e) and the 'dzam thang bsam 'grub nor bu'i gling editions of the table and of ri chos nges don rgya mtsho itself, which incorporates much of the outline.
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Backnotes 14
Ibid., 51; brackets mine. Ibid., 120. Ibid., 52. Ibid., 53. Ibid., 58. Ibid., 63. Ibid., 64. Ibid., 148.
1~ 16
17
See "A Srandard Sysrem ofTiberan Transcriprion," Harvard journal ofAsian.Studi~s, vol. 22 {1959), pp. 261-267. Cyrus R. Srearns, Th~ Buddha ftom Dol po: A Study ofth~ Lift and Thought ofth~ Tib~tan Mast~r Dolpopa Sh~rab Gyaltsm (Albany, N.Y.: Srate Universiry of New York Press, 1999), 2. Stearns's excellenr work is rhe source for much of the biography rhar follows. See also Cyrus R. Stearns. "Dol-po-pa Shes-rab-rgyal-mtshan and the Genesis of rhe gzhan-srong Posirion in Tiber," Asiatisch~ Studim I Etudes Asiatiqu~s 59. no. 4 (1995): 829852; David Seyforr Ruegg, "The Jo Nail Pas: A School of Buddhisr Onrologisrs according .ro rhe Grub mtha's~l~i m~ Ion," joumal ofth~Am~rican Orimtal Soci~ty 83, no. 1 (1963): 73-91; Marrhew Kapsrein, Th~ 'Dzam-thang Edition ofth~ Collm~d Works ofKun-mkhym Dol-po-pa Shtirab-rgyal-mtshan: Introduction and Catafogut (Delhi: Shedrup Books, 1992); and S. K. Hookham, The Buddha Within: Tachiigatagarbha Doctrint according to the Shmtong lnttrpntation ofth~ Ratnagotravibhiiga (Albany, N.Y.: Srare Universiry of New York Press, 1991). The biographical marerial is drawn from Jeffrey Hopkins, Emptinm in th~ Mind-Only School ofBuddhism (Berkeley: Universiry of California Press, 1999), 47ff., which irself is drawn from rhe derailed biography by Stearns, The BuddhaftomDolpo,l!-39. byang chubs~ dpa 'i spyod pa Ia Jug pa. bodhi[satsva}caryavatilra; P5272, vol. 99. Srearns, The Buddha ftom Dol po, 20. Ibid., 21. Ibid., 23-24. Ibid., 24. Ibid.,26. 10 Ibid., 34. II Ibid., 34. 12 Ibid., 45. 13 Ibid., 51.
11
" 20 21
Th~ Essmct ofOth~r-Emptin~ss, 508.6.
.,, ~1
Commencing on V.23-24; Gadjin M. Nagao, Madhyantavibhaga-Bhir!]a: A Buddhist Philosophical Tr~atis~ Editedforth~ Fint Tim~ ftom a SanskritManuscript\fokyo: Suzuki Research Foundation, 1964), 70. 24 Chapter V; Nagao, MadhyiintavibhagaBhir!]a. 75. See also the translation in Anacker, s~vm Works ofVasubandhu, 421-422. 25 8a.4. The charr is adapted from Jeffrey Hopkins, on Emptinm (London: WISdom, 1983; rev. ed., Boston, Ma.: Wisdom, 1996), 322-323. 27 'phags pa tk bzhin gshq,s pa 'i mying po zhes bya ba thtg pa chm po 'i mdo. aryatathiigatagarbhanamamahiiyanasiltra; P924, vol. 36. See also William H. Grosnick, "The Tathagatagarbha Sutra," in Buddhism in Practiu, cd. Donald S. Lopez, Jr. (Princeron: Princeron Universiry Press, 1995). 98-99. 2ll l.ll2-114; th~gpachmporgyudblama'i bstan bcos, mahiiyiinottaratantraJastra; P5525, vol. 108; Sanskrit in E. H. Johnston, Th~ Ratnagotravibhiiga MahiiyilnottaratantraJiistra (Patna, India: Bihar Research Sociery, 1950), 63: prthivitalasad_riilf; kk;a~/ ratnanidhiinavattathagatadhiiruritil yathii daridrasya narasya v~fmanyan~ P.rthivyilf!l nidhirakfay~ syiitl vidyiinna caina'!' sa naro na casminn~o 'hamasmiti vadmnidhisram/1 tadvf!nmano 'anrargatamapyacintyamak!ayyadhar- · miimalaratnakoiaml abudhyamanitnubhavatyajasra'!' ditridryadu~kha'!' bahudhii prajryam/1
26
M~ditation
jadvadracnanidhirdaridrabhavaniibhytrntarga~
771
772
Backnotes
syiinnara'!' na bmyildahamasmi ramanidhirity~va'!' na vidyiinnara/;1 llldvaddharmanidhirmanogrhagattil; satwii. daridropamiistqii'!' tatpratilambhakiira1Jilm.~irM~ samutpadyate/1. "" Brackets are from Dtll-bo-ba's Rays ofth~ Sun, 75.5ff. 30 yongs su mya ngan las 'das pa chm poI rnt:lo, mahiparinirviisJasUtra; P788, vol. 3I; see also Kosho Yamamoto, Th~ Mahityiina Mahaparinirv~a-sutra(Ube, Japan: Karinbunko, I973),
434. ~r yongs su mya ngan las 'das pa chin po'i mdo,
mahaparinirvii1JilSUtra; P787. vols. 30-31. mam parmi rtog par Jug pa'i gzungs, avika/paprawJaniimadhara1Ji; Toh. I42, vol. pa. 33 1.149-I50; brackets are from DBI-bo-ba's Rays ofth~ Sun, 96.2ff. :lot th~g pa chm po 'i mdo sd~ rgyan gyi tshig k 'ur byas pa. mahiiyiinllSUtraia'!'kiira, lll.4; P5 52 I, vol. I08. Sanskrit in Sylvain Uvi, MahayiinaSutrilla1f1kilra, ttposl d~ Ia doctrin~ du grand vlhicuk s~lon k syslim~ Yogilciira. T orne I {Paris: Librairie Hon~re Champion, I907), II: prakrsya paripUff4'!' ca ilJrayaJcilJrita'!' ca tat! sadasaccaiva vijneya'!' gu1}ottilr41Jiltilrthata~. Brackets are from Hopkins, based on Dtll-bo-ba's perspective. 3~ t~g pa chen po 'i rgyud bla rna I bstan bcos kyi mam par bshad pa, mahiiyilnottaratantraiilstravyakhyii: P5 526, vol. I 08. 36 • See also the translation in Jikido Takasaki, A Study on t~ Ramagotravibhaga (Rome: Istiruro Italiano peril Medio ed Esrremo Oriente, 'I966), 29I-293. .i7 l':>zong-ka-ba (Illumination, P6I43, vol. I 54 56.2.7) identifies rhe quore as from rhe Ma- · hityiina-abhidharmrlSil.tra; iris cired in Asanga's Summary ofth~ Gr~at Vthick as a source for rhe mind-basis-of-all aod in Asanga's commentary on Mairreya's Sublim~ Continuum ofth~ Grtat V~hi ck as a source for rhe buddha-narure. See E. Lamorte, Mllangts chinois tt bouddhiq~s. vol. 3 (I934-5), I71 n. 3. 38 !.53-57; brackets from· DBI-bc:i-ba's Rays of tht Sun, 44.6ff. ''9 Johnston, Ramagotravibhaga, 44-45. Jikido Takasaki (Ramagotravibhaga, 239, n.292) confirms Obermiller's identification of rhis surra as rhe Gaganaganja-pariprccha. Takasaki rakes rhe final clause as meaning rhar rhe mind is afflicted,
32
following Johnston's Sanskrit and rhe Chinese. Johnston's rexr {45.3) reads upak~ya~. noring only one variant, upaklifyata, whereas rhe Tibetan rranslarion is nyon ma mongs pa 'o. T akasaki nores disagreements on rhe issue of whether rh~ mind is or is nor ·affiicred from orher rexts,. one of which-rhe Mahaprajniipiiramitiliitstrll-supporrs the Tibetan reading. 40 rgyan stug po bkod pa 'j rnt:lo, ghanavyil.hasil.tra; Pn8, vol. 29, 152.2.I. 41 rdo rjt mying po rgyan gyi rgyudJ vajra .. h_rdayala1flkaratantra; P86, vol. 3. 42 mchog tu mi "our ba 'i yt shes grub pa. 43 rdo rjt 'i tshig gi mying po bsdus pa, vajrapiJdajiirasa'!'graha; P23I6, vol. 54. 44 X~750ab; Sanskrit in Bunyiu Nanjio, Tht Lankavatilra Surra (Kyoro: Orani University Press, I923), 358: prakrtiprabhiisvara'!' citta'!' garbha'!' tiithiigata'!' subhaml. 4~ Sanskrit in Nanjio, Lankiivatiira, 144.3I44.5: tvamtva mahiimatt yanmayii taika tathagatairadhigata'!' sthitaivai!ii dharmatil dharmasthititii dharmaniyiimatii tathatii bhUtatii satyatiil. ~• kye'i rdo rje rr;yud, htvajratantra, II.iv.69abc; PlO, vol. I; Sanskrit and Tiberan in David L. Sndlgrove, The Htvajra Tantra: A Critic4/ Study, Parr 2 {London: Oxford University Press, I959), 70 and 7I: sattvii buddha tva ki'!' tu agantukamaliivrtiiJ;I tasyiipaka~aniit satwii buddha tva na sa-piaya/;11. For Kr~IJacharya's commentary see G. W. Farrow and I. Menon, Tht Conctakd Essmct oftht Hroajra Tantra with th~ Commentary ofYogaratrlllmltlii (Delhi: Morilal Banarsidass, I992), 227. '7 II.iv.73-75; Sanskrit and Tiberan in Snellgrove, Htvajra Tantra, Parr :i, Y0-73: abuddho .nilsti sattvaikaf; sa'!'bodhat svasya svasya cal narakapmatiryan ca deviisuramanUfYakii~/1 amedhyakifakildyiin tu nitya'!' sukhinal; svabhava~/ na jiinanti yata~ saukhya'!' ekvasyiipy arurasya call na buddho labhate 'nyatra lokadhiifu!U kutracit! dttam eva hi sambuddho na buddho 'nyatra dariita~/1. For· Kr~~Jacharya' s commentary see Farrow and Menon, Conceakd Esstnt'e, 230. •• Htvajra Tantra, l.I.I2; Sanskrit and Tiberan in Sneilgrove, Htvajril Tantra, Parr 2, 2-3: dthastha'!' ci mahii;niina'!' sarvasa'!'kalpavarjitaml vyapaka~ sarvavasrunii'!' ekhastho 'pi na d~hajaf;/1. For ~l}acharya's commentary see Farrow and Menon, Conceakd Essmct, I I. " yang dar par sbyor ba zhes bya ba I rgyud chm
Backnotes po, S41f1pufinii.mamahii.tantra; P26, vol. 2. ~ 0 rdo lj~ phrtng ba mngon par bryod pa rgyud thams cad kyi snying po gsang ba mam par phye ba, vajramii.la-abhidhii.na-mahii.yogatantra-sarvatantrahrdaya-rahtUJa-vibhanga; P82, vol. 3. " de bzhin grhegr pa thams cad kyi sku grung thugs kyi gsang chen grang ba 'dus pa zhes bja ba brtag pa 'i rgyal po chen po, sarvatathii.gatakii.yavii.kcittarahtUJaguhyasamii.janii.mamahii.ka/parii.ja; PSI, vol. 3;Toh. 442, vol. ca. oii:! /hag pa 'i b1am pa brtan pal k U, sthirii.dhyii.Jayaparivarta, P890, vol. 35. S.i dpa/ bde mchog 'byung bashes bya ba 'i rgyud kyi rgyal po chm po, sa1!'varodayatantra, IV.22-26; P20, vol. 2; see also the translation in Shinichi Tsuda, The S41f1varodaya- Tantra: Sekcted Chaptm (Tokyo: The Hokuseido Press, 1974), 250, with the Sanskrit text on p. 82, the Tibetan t~xt on p. 174. s-t
See also rhe translation in KoshO Yamamoto,
The Mahayana Mahii.parinirvii.na-Sutra, Karin Buddhological Series 5 (Ube City, Japan: Karinbunko, 1973), 73. s-. See also the translation in Yamamoto, Mahii.parinirvii.IJa-Sutra, 117. ~. 1.21; brackets are from Dol-Go-Ga's Rays of the Sun, 22.3ff. 57 1.96-98; brackets are trom Dol-Go-Ga's Rays ofthe Sun, 67 .2ff. 5s I . 129; brackets are from Dol-bo-ba's - - Rays of the Sun, 85.2. 59 1.45; brackets are from Dol-Go-Ga's Rayr of the Sun, 40.3. 60 Takasaki (Ramagotravibhii.ga, p. 229, n.221) reports that the Sanskrit and Chinese read "no difference." That reading makes ·considerable sense, as does the Tiberan, which connects well with the three states detailed in rhe following. stanzas. 61 1.28; brackets are from Dol-bo-ba's Rays of the Sun, 30.1. 62 shes rab kyi pha rol tu phyin pa 'i tshul brgya lnga bcu pa'i mdo, pra;nii.pii.ramitimaytiSatapancii.satikasurra; p 121' vol. 50 r.3 Johnston, Ramagotravibhii.ga, 6; Takasaki, Rarnagorravibhii.ga, 152. . I.v.9-10; see also the translation in Snellgrove, Hevajra Tantra, Parr I. 61; Sanskrit and Tibetan in Parr 2, 16-17: ku/4ni ffUjvidhii.ny ii.hu~ sa1f1kftpt1Ja tu pancadhii/ ptiScii.c ca traividhya1f1 (~
773
yii.nti kii.yavakcittabhedma/1 kulanii.1f1 pancabhutiinii.1f1 paficaskandhasvripi1Jii.7fll kulyate gaiJyate 'nena kulam ity abhidhiyate/1. For ~~acharya's commeiuary see Farrow and Menon, Conceakd Essence, 54. 6'i Il.ii.58·61; see also rhe rransla£ion in Snellgrove, Hevajra Tantra, Part I, 93-94; Sanskrit and Tibetan in Parr 2, 52-53: ekam eva mahac citta1f1 pancarnpt1Ja sa1f1sthira1fll pancakukfU sambhavii.s tatrii.nekasahasrtlJah/1 tasmii.d ekasvabhii.vo. 'sau mahii.sukha1!' st1Svatpa;a1fll paficatii.1f1 yii.ti bhedena rii.gii.dipancacttasii/1 daSagangii.nadiva/ukii.sulyii. ekakukfU tathii.gathasailghii.~/ sa7Jghakuk!u [hy] anekakulani resu kuksu kulani satiini/1 tii.ni ca laksakulani mahii.nti k~ti ku/4ni bahuni bhavami/ ~atra kukfU cii.sankhjakulani paramii.nandakulodbhavii.ni/1. For Kr~~acharya' s commentary see Farrow and Menon, Conceakd Essence, 175. (,{, •• J I y( shes sems apa J • ;am apa i don dam pa 'i mtshan yang dar par bryod pa. mafijwrifoii.nasattvasya-paramii.rtha-nii.ma-s41f1gi.ti. P2, vol. I; stanzas 23 and 24; see.also the translation in Ronald M. Davidson, "The Lltany ofNames of MafijuSri" in Tantric and Taoist Studi(S in Honour ofR.A. St(in, ed. Michel Strickmann, Melanges chinois et bouddhiques, vol. 20 (I) (Brussels: lnstitut beige des hautes etudes chinoises: 1981), 21 and reprinted with minor changes as "The Litany of Names of Mafijusri" in Religions of India in Practic(, ed. DonaldS. Lopez, Jr. (Princeroi\, N.J.: Princeton University Press, 1995), 107-108. r.7 rgyud kyi rgyal po dpal dus kyi 'khor /o, kii.lacakranii.matantrarii.ja; V.6; P4, vol. 1. For commentary see Bu-aon' s Annota;ions to (Ka/ki Pu'J'!arika's) "Commentary on the WISdom Chapter, "5b.6. (!8 dri m~d 10d~ vimalaprabha, 1.4; P2064, vol. 46. See also the translation in John Newman, The , Outer Wheel ofTim(: Vajrayii.na Buddhist Cosmology in the Kalacakra Tantra (Ann Arbor, MI: University Microfilms International, 1987), 340. M dpa/ mchog dang po, iriparamii.dya; P119, vol. 5. 70 mngon par rtogr pa'i rgyan, abhisamayii.la1f1kii.ra; P5184, vol. 88. 71 dkon mchog brts~s pa chtn po'i chos kyi mam grangr k 'u stong ph rag brgya pa 'i mdo, mahii.ramakufadhannaparyii.yasatasii.hasrikagrantbasutra; P760, vols. 22-24.
774 71
Backnores
l.i.7; see also the trapslarion in Snellgrove, Htvajra Tantra, Parr I, 47-48; Sanskrit and Tibetan in Part 2, 2-3: hekilrma mahakarunil vajrllf!J prajna'ca bhflTJYaUI pr~;nopiiyiltmak~'!' tantra'!' tan me nigadita'!' ~n:ull. For l
sarve!ii.mavili!filpi tathatii. Suddhimii.gatii.l tathii.gaiatva'!' tasmii.ua tadgarbhaiJ sarvat:khinaJ;/1. · 79 shes rab kyi pha ro/ tu phyin pa brg;yad stong pa, ll!faJii.hasrikapra;napilramitii., chapter 16; P734, vol. 21; Toh. 12, vol. ka (brg;yad stong), 170b.2. 80 shes rab kyi pha ro/ tu phyin pa stong phrag brg;ya pa. Jatasilhasrikilpra;napii.ramitii.; P730. vols.l2-18. 81 mkha' gro ma rdo rjt gur sha bya ba 'i rgyud kyi rg;yal po chm po 'i brtag pa, diikinivajrapaitjara-mahii.tantrarilja-kalpa; P 11, vol. I. 82 blo gm mi zad pas bstan pa, ak!ayamatinirdda; P842, vol. 34. 83 See also rhe translation in Malati J. Shendge, ~a!-Sii.hasrikii.-Hevajrafikil (Delhi: Pr.tribha Prakashan, 2004), 174. ·M IX.IS; brackets are from Wel-mang G5nchok-gyel-tsen's Blossoming Flowtr, 115.5; Levi, 'Mahii.yiina-SiitriiiA'!'kiira, 36: yathiimbara'!' sarvagata'!' sadii mata'!' tathaiva tatsarvagata'!' iadil mafa'!'l yathii.mbara'!' riipagal}t{U sarvaga'!' tathaiva tatsatvagal}f!U sarvaga~l. ss de bzhin gshegs pa 'i gsang ba bsam gyis mi khyab pa bstan pa 'i mdo, tathilgatii.cintyaguhyaninidasiitra; Toh. 47, vol. ka (dkon brtsegs). 86 1.49-50; brackets are from 051-bo-ba's Rays ofthe Sun, 42.3. 87 1.52-53; brackets are from D5l-bo-iia's Rays ofthe Sun, 44.3. H8 . . , 1.62-63; brackets are from 001-bo-ba's Rays ofthe Sun, 48.4. 89 1.47; brackets are from 051-bo-ba's Rays of the Sun, 41.4. 90 shes rab kyi pha rol tu phyin pa 'bum pa 'i rg;ya cher 'grel pa, Jatasiihasrikiipra;napilramitii.brha!fikil; P5205, vols. 92-93. 91 yum gsum gnod Joms/ 'phags pa shes rab kyi pha rol tu phyin pa 'bum pa dang nyi khri lnga stong pa dang khri brg;yad stong pa 'i rg;ya cher bshad pa, iirylliatasithasrikiipancavi'!'latisiihasrikii.ffadaJasiihasrikii.pra;nii.piiramitii.brhaf.rikil; P5206, vol. 93. 92 yon tan rin chm sdud pa. ,_, mngon par brjod pa 'i rgyud bla ma, abhidha .. nottaratantra, Toh. 369, Dharma vol. 28; root ranrra of Sa111vara cycle. See also the translation in Marrin M. Kalff, Selected Chapurs ftom the Abhidhii.nottara-iantra: The Union ofFemakandMak Deities (PhD diss., Columbia Universiry, 1979), 224-225.
Backnotes "" Kalff notes (224, n2}: "The Tiberari has for 'the chief source of all living beings' 'with all their. bodies arising separately'. The meaning of the passage is nor quite certain." 9' Kalff notes (p.224, n3}: "Refers according to the commentary to the morhers of the f.tmily, that is the consorts of the Tarhagara,s, Buddhalocana, ere. The group includes besides Locana also Mamaki, Pal).9ara, and Tara; the fifth is variously known as Vajravarahi or Vajradharvi5vari." ··9G zla gsang thig le shts bJa ba rgyud kyi rgyal po chm po, candraguhyatilakaniimamahiltantrariijii, P111, vol. 4. 97 The 'Dzam rhang edition (24a.7} reads zhi ba'i (quiescent} for zhu ba'i (Gangtok, 44.3}. 98 II.ii.32-33; Sanskrit and Tibetan in Snellgrove, Htvajra Tantra, Parr 2, 48-49: sukha'!' k.r~'Ja'!' sukh~ pita'!' sukha'!' raktaf!l.sukha'!' sitaf!ll sukha'!' lyilmaf!l sukh~ nilaf!l sukha'!' .k[tsn~ carilcaraf!lll sukha'!' prajna sukhopilyafJ sukha'!' kunduruj~ tathitl sukha'!' bhiiva~ sukhiibhilvo vajrasattvafJ sukhasmrta~/1. See also the translarion in Snellgrove, Parr I, 91. For l
775
107 chos kyi dbyings su bstod pa, dharmadhiitustotra;P2010, vol. 46, 31.3.7-31.4.6; brackets are from Doi-Go-Ga Shay-rap-gyel-tsen's {lnurlintar Comm~ntary on Nilgiirjuna i} Praist: ofthe Elt:inmt ofAttribuus, 1b.2ff. 1011 P2010, vol. 46, 31.5.3-31.5.7; brackets are from DBI-bo-ba Shay-rap-gyel-rsen's {lnurlinear Commmtary on] the Praist ofthe Elemmt ofAttributts, 3b.2ff. 109 For 'dod pain the Gangrok edition, 58.6, read rgod pain accordance with the 'Dzam rhang edition, 32a.4, and with Dol-bo-ba' s {Inurlinear Commmtary on} the Praise ofthe Element ofAttribuus, 3b.4. 110 P20 10, vol. 46, 32.1.1; brackets are from Dol-bo-Ga Shay-rap-gyel-tsen's {lnurlinear Commmtary on] the Praise oftht: Elnnmt ofAttribures, 4b.2. 111 P2010, vol. 46, 32.1.7-32.1.8; brackets are from Dol-bo-Ga Shay-rap-gyel-rsen's {Interlinear Commmtary on} the Praise ofthe Elnnmt ofAttributes, 56a.5fl'. 112 spyod bsdus sgron ma, caryilmeliipakapradipa: P2668, vol. 61. Jt:l Golden Reprint, vol. gi. 126b.6. 11 ~ sgron ma gsa/ bar bJed pa zhts bya ba 'i rgya chtr bshad pa. pradipoddyotananiimfikii; P2650, vol.60. 1" dbu ma Ia Jug pa, madhyamakilvatiira, Vl.222-223ab and Chandrakirri's commentary; Toh. 3862, dbu ma, vol. a, 324b.2-324b.4; Louis de La Vallee Poussin, Madhyamakiivatiira par Candrakirti, Bibliorheca Buddhica 9 (OsnabrUck, Germany: Biblio Verlag. 1970}, 339.18-340.5. 116 1.156-157; brackets are from Dol-bo-ba's Rays ofthtSun, 100.5ff. 117 1.158-167; brackets are from Dol-bo-ba's Rays ofthe Sun, 103.1. 118 I.95ab; brackets are from DBI-bo-ba's Rays of the Sun, 66.2. 119 11.9; brackets are from Dol-bo-ba's Rays oftht Sun,115.4. 120 I.51cd; brackets are from Dol-bo-ba's Rays of the Sun, 43.2. 121 IV.2; brackets are from Dol-bo-ba' s Rays of the Sun, 179.5; see also the translation in Takasaki, Ramagorravibhilga, 352. m· V.25; brackets are from Dol-bo-ba's Rays of the Sun, 255.6; see also the translation in Taka-
776
Backnores
saki, Ramagotravibhaga, 389-390.
m P775, vol. 29, 39.5.5ff, chapter 2; DaiSetz Teiraro Suzuki, trans., The Lankavatara Sutra (London: Routledge and Kegan Paul, 1932), 6870. The passage up through "How co~ld chose wirh rhoughrs fallen inro incorrect views conceiving of self come ro be endowed wirh rhoughr abiding in rhe spheres of rhe three liberations and quickly. manifestly, and completely purified in unsurpassed complete perfect enlightenment," is quo red. in Commentary on the ''Suppkmmt" (P5263, vol. 98, 136.1.4ff), commencing oti VI.95; Louis de La Vallee Poussin, Madhyamakavatiira par Cfl!ldrakirti, Bibliorheca Buddhica 9 (Osnabriick, Germany: Biblio Verlag. 1970), 251-252; )iianavajra's commentary is P5520, vol. 107, 246.4.4. 1"" See also rhe translation in Daisetz Teitaro Suzuki, trans., The Lankavatara Surra (London: Routledge and Kegan Paul, 1932), 10 (44). 125 gsang ba mal 'byor &hen po 'i rgyud rdo rje rtse mo, vajr~Uekharamahilguhyayogatantra; P 113, vol. 5. 121' igongs pa lung bstan pa 'i rgyud. sandhivyilkara'}atantra, P83, vol. 3. 127 Chapter 5; Gavin Kiley references this as T oh. 845 Kangyur rgyud sn, 388b2. 12" If.iv.45cd-47 (48cd-50 in Farrow and Menon, Con&eakd Essmu, 218); see also rhe translation ·in Snellgrove, Hevajra Tantra, Parr I, I05; Sanskrit and Tibetan in Parr 2, 68-69: saiva mll1JI!alacakra'!J tu pan&ajnilnasvaritpi1Jill adariafoilnaritpil sa samatiijnilnabhilvinil ~adbhUtapratyawl
parivartai P888, vol. 35. 1:12 See also rhe translation in Yamamoto, Mahilpariniroil'!a-Sutra, 58. m sprin chm po'i mdo, mahilmeghasutra; P898, vol. 35. 1 ;~-~ The firsr parr is paraphrase. 1' ' See also rhe translation in Yamamoto, Mahilpariniroil'!a-Sutra, 182. 1:16 phyag rgya &hm po thig k shes bya ba mal 'byor ma chm mo 'i rgyud kyi rgya/ po 'i mnga' bdag. mahilmudrii-tilaka'!!-nilma-yoginz-tantrariijaadhipati; P 12, vol. I. 1j 7 ye shes thig k mal 'byor ma 'i rgyud kyi rgyal po &hm po m&hog tu rmad du byung ba, jniinatilakayogini-tantrarilja-parainamahiidbhutarn; P 14, vol. 2. '~g IX.23; Levi, Mahiiyiina-Sutriilamkiira, 37-38: siinyatiiyii'!JviSuddhiijii'!' nairiltmyii~miirgaliib~ hata/;1 buddha/; iuddhiitmaliibhitviit gatii iitmamahiitmatiim/1 tatra ciiniisrave dharau buddhiiliiim paramii;,.ii nirdiJyatel ki'!J kiira'!a'!l/ agranai;iltmyiltmakatviitl agra'!J nairiitmya'!J visuddhii tathatii sii &a buddhilniimiitmii svabhiiviinhma tasyii'!Jviiuddhiiyiimagra'!J nairiitmyamiitmilna'!J buddha labhante iuddhaml atah iuddhiitmaliibhitvilt buddha iltmamiihiln:,ya'!l priiptii ityanmilbhiSa'!Jdhinil. buddhiiniimanilsrave dhiitau paramiltmii vyavasthiipyatel. 1·'9 1.35ab; brackets are from DBI-bo-ba's Rays of the Sun, 34.6. 1• 0 1.37cd; brackets are from Uol-bo-ba's Rays ~f the Sun, 36.2. 1• 1 I.viii.41 (39 in Farrow and Menon, Conceakd Essence. 101); see also the translation ·in Snellgrove, Hevajra Tantra. Parr 1, 77; Sanskrit and Tibetan in Parr 2, 30-31: madbhavam hi jagat saroa'!' madbhava'!' bhu~anatraya,;t madvyiipitam idam saroa'!' niinyamaya'!l d~fll'!' jagatll. For Kf~t;~acharya's commentary see Farrow and Menon, Conuakd Essence, 101. 142 II.ii.39-40a; see also rhe rranslarion in Snellgrove, Htvajra Tantra, Parr I, 92; Sanskrit and Tibetan in Parr 2, 48-51: vyiikhyiltilham ah~ dharmat1 Jrotiiha'!l suga'!air yuta~/ siidhyo · 'hal?' jagatal; si/Jtil /oko ·'ha'!Jiaukiko 'py aham/1 sahajilnandasvabhiivo 'hal?'· For ~t;~acharya's commentary see Farrow and Menon, Conceakd Essm&t, 167. 1 •~ I.x.l2bcdef(IObcdefin Farrow and Menon, Con&eakd Essmu. 123); see also the translation in
Backnotes Snellgrove, Htvajra Tamra, Part 1, 81-82; Sanskrit and Tibetan in Parr 2, 36-37: puTUfa~ puriUja iivarol iitmii ;lv~'!' ca st1itva'!' ca kala!; pudga/4 tva cal sarvabhiivasvabhiivo iau miiyiirilpi ca Sll'!Jfthitt:f;/1. For ~I}licharya's commentary see !'arrow and Menon, Conctakd Essmu, 123. 1 ~ 4 See also the translation in Yamamoto, Mahiiparinirvii'!a-Sutra, 654. 14 s See also the translation in Yamamoto, Mahiiparinirvii'f!a-Sutra, 660-661. 146 See also the translation in Yamamoto, Mahiiparinirvii'f!a-Sutra, 403-404. 147 phyag rdor don 'grtU mngon par brjod pa 'bum pa f4s phyung ba nyung ngu 'i rgyud lryi bsdus pa i don rnam par bshad pa. f4/qabhidhiiniiduddhrra14ghuttintrapi'!'fiirthavivara'f!ll; P2!17, vol. 48. 148 See also the translation in Wayman and Wayman, Tht Lion i Roar, I 06. 14? dkon mchog sprin gyi mdo, ramamtghasii:tra; P879, vol. 35. ISO 1.40, 41; brackets are from Dol-bo-ba's Rays oftht Sun, 37.6. 11.1 Sub/imt Continuum 1.5a; ; brackets are from Dol-bo-ba' s Rays oftht Sun, 37.6. IS~ 'phags pa dri ma mtd par grags pas bsran pa zhts bya ba thtg pa chtn po 'i mdo, iiryavimal4kirtinirdtJaniimamahiiyiinasii:tra; P843, vol. 34. IB Vimaf4prabhii 1.4; see also the translation in Newman, Outtr Whu/ ofTimt, 346-347. 114 yon tan rin chtn sdud pa. lSI V.2I-24; brackets are from Dol-bo-ba' s Rays ofthtSun, 251.5. 116 1.14; brackets are from Wel-mang Gon-chokgyel-tsen's Bkmoming F/Q~r. 23.1; Sanskrit in Levi, Mahiiyiina-Sutriil4'!Jkiira, 6: tadasthiinatriiso bhavitti jagatii'!J dithakara'!o mahapuwaskandhaprasavakarll'f!iiddirghasamaya'!Jf agotro ianmitro 'lf.rtamatirapurviicitaiubhasrrasatyasmin dharma parati mahato 'rthiidgara ihall 1 ~ 7 1.17; brackets are from Wel-mang Gon-chokgyel-tsen's Bwssoming F/Qw(T, 262; Sanskrit in Levi, Mahiiyiina-Sutriil4'!'kiira, 7: aham na boddhii na gabhiraboddhii buddha gabhiram kimatarkagamyaml kasmadgabhiriirthavidii'!' ca molqa ityttaduttriisap~ na yukra'!Jfl I Sa 1.15; brackets are from Wel-mang Gon-chokgyel-tsen's Bwssoming Fwwtr, 23.6; Sanskrit in
777
Levi, Mahiiyiina-Sutriil4'!Jkiirti, 6: tadanyiiriyiibhiiviitparamagahanatviidanugamiit vicitrasyiikhyiiniiddhruvakathanayogiidbahumukhiitl yathiikhyiinll'!J niinhiidbhagavati ca bhiiviitigahaniit na dharmt 'sini'!'ftriiso bhavati vidf~!ii'!J yonivicayiit/1 119 1.20; brackets are from Wel-mang Con-chokgyel-tsen's Bwssoming Fww"• 28.3; Sanskrit in Levi, Mahayiina-Sutriil4'!Jiiiira, 8: yathiirutt 'rtht parikalpyamiint svapratyayo hiinimupaiti buddht~l sviikhyiiratii'!' ca lqipa.ti k!ati'!' ca priipnoti dhannt pratighiivatival/ I(.O mt wng chtn po 'i chos lryi rnam grangr. U·l See also the translation in Yamamoto, Mahiipaririirvii'!a-Sutra, 348. 16~ V.I-6; brackets are fromDol-bo-ba's Rays of \ tht Sun, 237 .2fT.; see also the translation in Takasaki, Ramagotravibhiiga, 380-382. IM See also the translation in Grosnick, "The Tathiigatagarbha Surra," 106. IM byang chub ums pa 'i sa, bodhisattvabhumi; P5538, vol. 110. 161 1.!5cd.
I.! 55; brackets are from Dol-bo-ba' s Rays of tht Sun. 99.6ff. 167 1.!54ab; brackets are from Dol-bo-ba's Rays oftht Sun, 98.5fF. 168 See also the translation in Grosnick, "The Tathiigaragarbha Surra," 97-98. 169 See also the translation in Grosnick. "The Tathiigatagarbha Sumi." 100- !0 I. 170 dbu ma'i bsran lxos! dbu ma rtsa ba 'i tshig k'ur byat pa shts rab m bya ba, madhyamakiUiistral prafo4niimamUlamadhyamakakiirikii,_ XV.2cd and Bed; Toh. 3824, dbu ma, vol. tsa, 8b.5 and 9a.I9a.2; Sanskrit in J.W. de Jong. Muf4madhyamikakiirik~ (Adyar, India: Adyar Library and Research· Centre, 1977), 19: akrtimah svabhiivo hi niraptk!a~J paratra call park;;tranjathiibhiivo na hi jiisupapadyatt/1. 171 XV. led; Toh. 3824, dbu ma, vol. tsa. 8b.5; Sanskrit in de Jong. Muf4madhyamikakarika~. 19: httupratyayasa'!'bhur~ wabhiiva~ krtako bhavttfl. m rshad ~ rnam 'grtl gyi rshig It 'ur byas pa. pramii'f!av?m:tikakarika, 11.208cd; P5709, vol. 130; Sanskrit in Yiisho Miyasaka, "Pramii'!avart-
166
778
Backnotes
rika-kiirikii: Sanskrit and Tibetan," Indo Kottn Kmkyu (Actil Indblogica) 2 (1971-72): 30: prabhiisvaram id4J!I citta'!' prakrtyiigantavo ma/ii~/1. m See also the tranSlation in Grosni9<, "The Tathiigatilgarbha Sutra," 102. 17~ 1.26; brackets are from Dol-bo-ba's Rays of the Sun, 28.5ff. · m phags pa sgo mtha 'yas pa mam par sbyong ba bstan pal /e'u mdo, anantllmukhapariJodhananirtksaparivartasUtra; P760.2, vol. 22. 176 I.ix.2; Sanskrit and Tibetan in Snellgrove, Htvajra Tantra, Part 2, 32-33: fl'!indriya'!' pancaskandha'!' !a#Jatilna'!' pancabhutil'fl/ svabhiivma viiuddham [apy] afoiinakldair iivrta'fl/1. For ~9acharya's commenrary see Farrow and Menon, Conctaled Essmct, 111, in which the last line reads "They are veiled by ignorance and affiicrions." 177 dpal dAng po 7 sangs rgyas I dpal mchog dAng po zhts bya ba thtgpa chm pol rtogpa'i rgyal po. iriparamiidyanionamahiiyiinakalpariijii; P119. vol. 5. ua In the Gangtok edition (169.5), read 'drm pa lOr grm pain accordance with the 'Dzam thang edition (84b.3). I7'J dgongs pa ngts par 'grtl pa'i mdo, s41fldhinirmocanasUtra, chapter 7; P774, vol. 29; Tibetan and English translation in John Powers. Wudom ofBuddha. Tht Sa'!'dhinirmocana Sutra (Berkeley, Calif.: Dharma Publishing. 1995). 138-143. Tibetan and French translation in Etienne Lamorre, Sal!Jl!hinirmocana Sutra. L 'Explication dnmyslim (Louvain and Paris: Universire de Louvain and Adrien-MaisMneuve. 1935), 85-87 and 206-208. · 180 See also rhe translation in Yamamoto, Mahiiparinirviir:a-Sutra, 129-130: 181 chos mngon pa kun btus, abhidharmasamuccaya; P5 550, vol. 112. 182 XIV.34; Wel-mang Gon-chok-gyd-t5en's Blossoming Flowtr, 227.1; Sanskrit in Levi, Mahiiyiina-SutriilA1f1kiira, 94: abhiivamnyatit'!' jniiwii tilthiibhiivasya sunyatii'fll pra/trtyii iUnyara'!' jnawii sunyajna iti kathyatdl . 1" 3 dbus dAng mtha' mam par 'bytd pa. madhyiintavibhanga, Ill.3abc; P5522, vol. 108; Gadjin M. Nagao, Madhyiintllvibhiiga-Bhii!Ja: A Buddhist Philosophical Trtatist Edittdfor tht Fim Timt from a Sanskrit Manuscript (Tokyo: Suzuki Research Foundation, 1964), 37-38. Thecomplere sranza reads: svabhiivas trividha~ asac ca nity111f1
ciipy atlltvatll~! sad-asat-tatvatai ctti svabhiiva-traya iqatt/1. 1 ~ chos dAng chos nyid mam par 'byed pa, dharmadharmaravibhiiga; P5523. vol. 108. See also the translation in John Younghan Cha, A Study of tht Dharmadharmatavibhaga: An Analysis ofthe &ligious Philosophy ofthe Yogiiciira, Togtther with an Annotaud TranslAtion ofVasubandhu i Commmtary (PhD diss .. Northwestern University, 1996), 171. For commentary see also Jim Scott, Maitreyai Distinguishing Phmomtna and Pu~ Bting with Commmtary by Mipham (Ithaca, N.Y.: Snow Lion, 2004), 82-83. 18 ~ XIX.53-54ab; brackets are from Wel-mang Gon-chok-gyel-tsen's Blossoming Flower, 337.2; Sanskrit in Levi, Mahiiyiina-SimiilA1f1ltiira, 170: tlltva'!' S111f1chiidya biiliiniimatlltll111f1 khyiiti sarva-
ta/;1 tlltlla'!' tu bodhisatviinii'!' sarvataf; khyiityapiisya tatll akhyiiTfllkhyiinara jneyii iisad4rthasad4rthayo~/. 186 Xl.l4; brackets are from Wel-mang Gonchok-gyel-tsen's Blossoming Flower, 157.3; Sanskrit in Levi, Mahii:yiina-SutrillA'flkiira, 58: na khalu jagati tilSmiidvidyatt ki1f1cidanyajjagadapi tatUtSt!II'!' tatra sa'!'mut:jha buddhil ltathamayamabhirUt:jho lokamohaprakiiro yad4sadabhiniv'!fa~ satsamantiidvihiiya/1. 187 VI.!; P5521, vol. 108, 5.1.1; for the Sanskrit, see Mind-Only, 408, footnote b. For a translation inro French, see Levi, Mahii:yiinaSutriilA1f1kiira, 22. 188 !.154-155; brackets are from Dol-bo-ba's Rays oftht Sun, 98.Sff. 189 See also the translation in Yamamoto, Mahiiparinirvii1Ja-Sutra, 873-874. l!lO XXIV.9. Daiserz Teitaro Suzuki, trans., Th~ Lankavatllra Sutra (London: Routledge and Kegan Paul, 1932), 67 (75); -Sanskrit in Nanjio, Lankiwatiira, 74.Sff. ~e seven emptinesses (saptilvidha sunyatii) are: IAkfar;aiUnyatii bhiivasvabhiivaiimyatii apracaritaiUnyara pracaritaiunyara sarvadharmanirabhiliipya1Unyat4 paramiirthiiryajnanamahasunyara itarttaraiunyara. •n Sanskrit in Nanjio, Lankiivatiira, 75.7-75.9: paramiirthiiryajziinamahasunyatil punannahiimatt katilmii yadutil svapratyiltmiiryajniiniidhigama!J sarvad_TffidOfatliisllniibhi~ JUnyaJ_J/ ttnocyatt para· miirthiiryajnanamahasunyattti/1.
191
779
Backnotes
193 mdo chm po stong pa nyid chen po. mahasunyatiiniimamahii.IUtra; P957, vol. 38. 19 ~ sh~s rab kyi pha rot tu phyin pa stong phrag nyi shu lnga pa, pancavir(liatisiihasrikiiprajniipiiramitii;,
20"
P731, vol. 19.
cired here, is on pp. 18-19.
·
19 ~
See Hopkins, M(ditation on Emptinm, 620622. 196
11!.3; Nagao, Madhyiinravibhiiga-Bhii!Ja, 37-
38. 197
III.l6cd; Nagao, Madhyiintavibhilga-Bhdfya,
44: parika!pa-vika!partha-dhannmatiirthena ttsu t~/1. This verse and Vasubandhu's commenta,Y on it, along wirh notes from K'uei-chi, are translated in Paul Wilfred O'Brien, S.J., "A Chapter on Reality from rhe Madhy:inravibhaga~iistra," Monumenta Nipponica 10, nos.l-2 (1954): 241242. 1.1-2; Nagao, Madhyiimavibhiiga-Bhii!Ja. 1718: abhUta-parikalpo 'sti dvayan tatra na vidyatd
198
sunyatii vidyau tv atra rasyiim api sa vidyatdl na mnya'?' niipi casunya"ff tasmiit sarvvam vidhiyatel satvad asatviit satviic ca madhyama pratipac ca sill/. I?'J dbu ma mang ba, madhyamaka!oka; Toh. 3887, dbu ma, vol. sa, 150a.3-150a.4 and 150a.2150a.3.
sku gsum Ia Jug pa 'i sgo, kiiyatrayiivatiiramukham; P5290, vol. 101. 201 sku gsum gyi 'gr(/ pa, kayatrayavriti;.P5291,
200
vol. 101. 202
Chap. 9; Tibetan and English translation in C. John Powers, Wisdom ofBuddha (Berkeley, Calif.: Dharma Publishing, 1995), 254-255. This passage is concerned wirh rhe sixth of seven specific purities ofbodhisarrvas' perfections. 20·1
V.18a; Nagao, Madhyiintavibhiiga-Bhiifya,
67: sarvvasya nama-matratva'?'· V.19ab; Nagao, Madhyiintavi~hiiga-Bhii!Ja. 67: dhanna-dhiitu-vininnukto yasmad dhannmo
2114
na vidyattl. 20 ~
V.21abc; Nagao, Madhyiintavibhiiga-Bhii!Ja. 67. The complere sranza reads: dhanna-dhiltor
viJuddhatviit prakrtyil vyomavat puna~/ dvayasyagantukatva"ff hi sa ca tatraviparyaya~/1. 206 V.23a; Nagao, Madhyantavibhilga-Bhii!Ja, 69: Pfthaktvaikatvam an tal ca. 207 dbus dang mtha' mam par 'bytd pa 'i 'gr~t pal dbus mtha 'i 'grel pa, madhyantavibhagafikii, commenring on 1.2; P5528, vol. 108; Nagao, Madhyiintavibhiiga-Bhii!Ja, 18.
1.3; Nagao, Madhyiintavibhiiga-Bhii!Ja, !8: artha-satviltma-vi]napti-pratibhilsam prajiiyafel vijniina"ff nilsti cilsyiirthas tad-abhavat tad apy asat/1. Vasubandhu's commenrary, selectively 2"''
.
1.6; Nagao, Madhyiintavibhiiga-Bhii!Ja, 20:
upalabdhi7f1 samiiiritya nopalabdhi~ prajiiyatd nopalabdhi'?' samiiiritya nopalabdhi~ prajayate/1. 210 Nagao, Madhyiintavibhilga-Bhii!Ja, 20: arthiinupalabdhi7f1 niiritya vi;napti-miitrasyiipy anupalabdhir jiiyat~l. 211 Commenting on V.26; Nagao, Madhyiintavibhiiga-Bhiifya, 72. See also the translation in Stefan Anacker, Seven Works ofVasubandhu (Delhi: Motilal Banarsidass, 1984), 269. X.256-257; Sanskrit in Nanjio, Laitkiivatiira, 298-299: cittamilml'!' samiiruhya biihyamartha'?'
m
na ka/payttl tathatiilamban~ sthitvii cittamiltramatikramttll cittamiitramatikramya niriibhilsamatikramttl niriibhilsasthito yogi mahiiyiina"ff na paiyau/1. 213 Ill.25; Sanskrit in Nanjio, Laitklivatiira, I 53: iilambiilambyavigata"ff yadii paiyati sa7f1Skrtaml nucita"ff cittamiitra'?' hi cittamiitra'?' vadiimyaham/1. 214 111.32; Sanskrit in Nanjio, Lankiivatilra, I 54: vikalpavilsaniibaddham vicitram cittasambhavam/ bahiriikhyiijat~ n!'!arf, cittamil;ra'?' hi laukikam/1. 215 Ill.66ab; Sanskrit in Nanjio, Laitkiivatiira, 182: yiivatpravartatt citra'?' tiivallokiiyata7f1 bhavttl. 216 X.566; Sanskrir in Nanjio, Laitkiivatiira, 335: griihyagriihakabhiivma yadi citta7f1 pravartatd ' ttaddhi laukika'?' cit&a7f1 cittamiltram na yujyau/1. " 7
X.284cd-285; Sanskrit in Nanjio,
Laizkiivatiira, 302: ghant hi gagana"ff yadvattathii cittil7fl na J.riyate/1 cittena ciyate kamltl foiinena ca viciyafd prafnayii ca niriibhilsa'?' prabhiiva'?' ciidhigacchati/1. 218 mkha' 'gro rgya mtsho chen po mal 'byor ma 'i rgyud kyi rgyal po; tfiikii17Java-mahiiyogini-tantrarilja; Pl9, vol. 2. 219
VI.6-9; brackets are from Wel-mang Gonchok-gyel-tsen's Blossoming F!ow~r. 79.5; Sanskrit in Levi, Mahftyiina-Surriila'?'kilra, 23-24:
sa'?'bhrtya sa"ffbhiiramanantapiira"ff jniinasya pu7Jyasya ca bodhisawa~/ dhann~~ cintiisuvinuritatviijjalpiinvayiimarthagati'?' paraiti/1
780 anhilnsa vijniiya ca ja/pllmiitriinsa'!'ri!fhate tannibhacittamiitrtl prlttJ~ariim~ti ca· dharmadhiltustasm4dviyukto dvayalak!lll}tnall niistiti citriitparam~tya buddhyil cittltSJa nihtitvamupaiti taJmilr! dvayll!Ja niistitvamup~tya dhimiln sa'!'ri!fhau 'tadgatidhannadhiltau/1 akalpaniljnanabalma dhimataf? samilnuyiltma samantataiJ sada/ tadilJrayo gahvaradO!ItSil'!'Cayo m(Zhilgadmtva vi!a'!' nirll!Ji:td/. :L'O I added "realizing." m Xl.47-48; brackefS are from Wel-mang Gonchok-gyel-tsen's Blossoming Flo.wr, 173.2; San-· skrit in Levi, Mahiiyizna-Sutrizla'!'kilra, 66-67: viditvil nairiltmya~vividhamiha dhimiin bhavagalfl'!' samarf! ea«a jniltvil pravifati sa tatva'!' graha!Jatalfl llltastatra sthitnilnmanas iha na khyilti ·radapi tadakhyiina'!' muktiJ; parama upalambhll!Ja vigamaJ;!! iidhiirt sll'!'bharadildhiznt sari hi nilmamiitra'!' pa!yanl pa!yati hi nilmamiltrll'!' tatpa!ya'!'ltacca naiva pa!yali bhUyaW m m(d pa 'i mtshan nyid Ia Jug pa 'i thabs, asal" la~ll1Jilnupravtiopilya; Vasubandhu states that stanza 1.6 makes known this technique. See Nagao, Madhyilntavibhaga-Bhil!Ja, 19. 223
.l1rienne Lamotte, La Sommt du grand vlhicule d'Asailga, reprini, 2 vols., Publications de l'Insritute Orienraliste de Louvain 8 (Louvain: Universite de Louvain, 1973). vol. I, 52 (III.9). and vol. 2, 164-165; and John P. Keenan, Th~ Summary ofth~ G~~at Vthicle by Bodhisattva Asanga: Translattd ftom tht Chintst ofParamiirtha (Berkdey, Calif.: N umata Cenrer fur Buddhist Translarion and Research, 1992), 67. 224 See Lamotte, La Somm~. vol. I, 79 (VII.I.20), and vol. 2, 251; and Keenan, Summary, 98. 22 ~ Xl.54; brackets are frorn Wel-mang Gtinchok-gyel-tsen's Blossoming Flow~r. 177.2; Sanskrit in Levi, Mahiiyiina-Sutril~kilra, 69: ilkaf!aiJilrtham~k~!ilmanyasa~hilraiJilyit cal deiiriiniyariinil'!' hi sa'!'buddhair~kayilna_tiz/1. 226 III.ll; Sanskrit In Levi, MahilyilnaSutril¥ilra, 12: ~kilntiko duJcariu 'sri kaicit ka.sicit samudghatitaiukladhannill amo~abhizgiya iubho 'sti kaicin nihinaiuklo 'styapi h~tuhina~/1.
IX.37; Wel-mang Gon-chok-gyel-tsen's Blossoming Flowtr, 122.1; Sanskrit in Levi, Mahayilna-Sutrizla'!'kilra, 40: sarw!ilmaviiiffilpi tatharii iuddhimilgatizl tashilgatasva'!' taJmilcca
217
tadgarbh~ sarvadehina~/1.
XIX.51 and commentary; brackets are from Wel-mang G!ln-chok-gyel-tsen's Blossoming Flowtr, 336.4; Sanskrit in Levi, MahayilnaSutrizla'!'kilra, 169: tathasalambana'!' ;nana'!' dvayagrihavivarjilfl'!'l da"!fhu/yakilyapratyak!a"!' tat~ayt dhimatil"!' mata"ff/1. ~ttna yathiisvabhavatrayaparijniinilt paratantrasvabhilvaksayaya sa'!'vartat~l tatparidipita"ff/ tathatala"mbanasvma parinifpanna'!' svabhizva'!' parijnayal dvayagrithavivarjitatvtna kalpita"ff/ da"!fhu/yakizyapraty~a tvma paratantra"ff/ lll!Jaiva ~ayizya sa'!'vartate da"!fhu/yakilyll!Jil/ayavijnilnll!Ja tazk!ayartha"!'
228
tatk!4y~l.
:u• bstan· bcos bzhi brgya pa zhtt bya ba 'i tshig
le 'ur byas pa. catu#atakaiiistrakilrikil; P5246, vol. 95. :!.IO gzhi bsdu ba, vastusa'!'graha; P5540, vol. Ill. :!.H sum cu pa'i tshig /e'ur byas pal shams cad mam rig tsam du ston pa sum cu pa 'i tshig le 'ur byas pa,. tri7!Jiikakilrikill sarvavi;nilnamiltradesakatri.fuakakizrika; P55S6, vol. 113. m Stanza 99. :!.H byang chubs~ kyi 'gr~l pa, bodhicittavivaraiJit. stanza 71; P2665 and 2666, vol. 61; Tibetan and English translation in Chrisrian Lindtner, Masur of Wisdom (Oakland:' Dharma Publishing. 1986), 56-57. 234 shts rab kyi pha rol tu phyin pa bdun brgya pa 'i rgya ch~r 'gr~l pa. saptaiasikilpra;napilramitiz..tlkil; P52!4, vol. 94. :!.'~ Stanza 68; Tibetan and English translation in Lindrner, Masttr ofWudom, 54. ~ shts rab mying polbcom !dan 'das ma shts rab kyi pha rol tu phyin pa 'i mying po 'i mdo, prajnithrdayalbhagavatipra;nilpliramitizh.rdayasiltra; Pl60, vol.6. m r4o rj~ 'i tshig gi mying po bsdus pa. vajrapizdasizrasa'!'graha; P2316, vol. 54. !Ill I.v.l5; Sanskrit and Tibetan in Snellgrove, Htvajra Tantra, Part 2, 16-17: bhago 'syitstiti buddhll!Ja bhagavizn iti kathjatt! bhagilni !ml"idhilny ilhur aiSvaryiz.diguiJiikhi/izl;l athavii kleiiz.dimilritiJil'!' bhanjaniz.d bhagaviz.n iti/1. For ~~acharya' s commentary see Farrow and Menon, Concealed Essmc~. 57.
Backnores ~ 9 sangs rgyas thod pa sh<s bya ba mal 'byor ma 'i
rgyud kyi rgyal po, buddhakapii!Aniimayoginitantrariija, P63, vol. 3. 2 ~ 0 V.247; Bu-d~n's Annotations for EaJy Und
781
299 .20), other rimes follows A (378.11 and 378.14).
d< bzhin gsh
217
gyur.
262
I.x.20ab (IS in Farrow and Menon, Conceakd Essmc<, 129); see also rhe translation in Snellgrove, H
782
Backnotes
htrubhJI! htrupratyaytUa'?'bhuta{J svabhaval_J kruzko bhawt/1 svabhavaJ; ftrtako nama bhavi!Jati puna~ kathaml akrtimal; svabhavo hi niraptk[al; paratra call. 265 Golden Reprint, vol. gi, 106b.6 :!GG tshul gcig par bstan pa 'j mdo. "'7
Golden Reprint, vol. gi. 128b.2.
2611
Shay-rap-gyel-tsen cites the names found in most of the !62 stanzas of this text. See the excellent translation by Ronald M. Davidson, "The Litany ofNamts ofManjuSri," in Tantric and Taoist Srudits in Honour ofRA. Sttin, ed. Michel Strickmann, vol. I. Melanges chinors et bouddhiques, vol. 20 (I) (Brussels: Institut beige des hautes etudes chinoises, 1981), 1-69. and. reprinted with minor changes as "The Litany of Names of Mafiju§ri" in Rtligions ofIndia in Practict, ed. DonaldS. Lopez, Jr. (Princeton, N;J.: Princeton University Press, 1995), 104-125. Davidson includes a Sanskrit edition of the text in the first publication. This first group of synonyms is mostly drawn from stanzas I, 2, 9-11, and 13.
P 172, vol. 6. See also the translation in Edwdfd Conze, Tht Short Prajniipiiramitii Ttxts (London: Luzac, 1973), 196-197: Conze groups some of these so that they equal I 08. 282
shts rab kyi pha rol ru phyin pa yi gt nyung ngu, svalpiik!araprajniipiiramititJutra; PI 59. vol. 6. See also the translation in Conze, Short Prajniipilramitii, 146. 283 See also the translation in Conze, Short Prajniipilramitiz, 193-194: Conze identifies these as the 25 doors to perfect wisdom.
rab ru zhi ba rnam par ngts pa 'i cho 'phrul gyi ring ngt 'dzin gyi mdo, p~aJiintaviniJcayapriitihiiry aniimtUamiidhimtra; P797, vol. 32. 281 !1.26: Etienne Lamotte, La Sommt du grand vihicult d'Atanga. Tome I, Publications de
2M
!'Institute Orientaliste de Louvain, 8 (Louvain: Universite de Louvain, 1938: reprint, 1973). 37: see also the translation in John P. Keenan, Tht
Summary oftht Grtat Vthiclt by Bodhisattva Asanga: Translattd from tht Chintst ofParamilrtha (Berkeley, Calif.: Numata Cenrer for Buddhist Translation and Research, 1992); 52.
U•J This group of synonyms is drawn from stanzas 23-24.
286
270 This group of synonyms is drawn from stanzas 25-27.
287
271
2118
This group of synonyms is drawn from stanzas 28-41. 272
This group of synonyms is drawn from stanzas 42-66.
Thi~ group of synonyms is dra~ from stanzas 67-76.
273
1.84: br.ickets are from Dol-bo-ba's Ra:ys of
tht Sun, 60.3ff. 1.85: brackets are from Dol-bo-ba's Rays of
tht Sun, 61.1 If. 1.86: brackets are from Doi-Go-ba's Rays of tht Sim, 61.3ff. 2119 Vimalaprabhii 1.1-.73-74; see also the translation in Newman, Outtr Whul ofTtmt, 236. The passage concerns the sixteen principles. 290
27~· This group of synonyms is drawn from stan-
Vimalaprabhii 1.4: see also the translation in Newman, Outtr Whttl ofTzmt, 333-334.
zas 77-118.
29 '
This group of synonyms is drawn from stanzas 119-142.
292
m
m. This group of synonyms is drawn from stanzas 143-157. m This group of synonyms is drawn from stanzas 158-162.
Vimalaprabha1.6: see also the translation in Newman, Outti Whttl ofTtmt, 411-412.
278
27'J
See also the translation in Yamamoto, Ma-
hapariniroizr:a-Sutra, 659. 2110
See also the translation in Yamamoto, Ma_hiiparinirvizr:a-Sutra, 658.
shts rab kyi pha ro/ ru phyin pa 'j mtshan brgya nsa brgyad pa, prafoiipiiramitilniimilffttiatakii;
281
Vimalaprabhii 1.6: see also the translation in Newman, Outtr Whttl ofTimt, 386-387.
Newman notes that ·he trAnslates this as "Here, there are various terms for even a single non-existent and existent," in accordance with the Sanskrit and in accordance with dPang's translation which reads 'dir dngos po mtd pa dang dngos
po gcig Ia yang ming ma tshogs tt. 293 rnam par bshad pa 'i rigs pa, vyiikhyiiyulai; Toh. 4061. vol. shi; P5562, vol. 113. 2'~ l.ix.l; see also the translation in Snellgrove, Htvajra Tantra, Parr I. 78: Sanskrit and Tibetan in Part 2, 32-33: sarot!ii'?' khalu VtUtUnii'?' viJud-
dhis tathatii sm.rtiil paJciid tkaikabhtdma dtvatiiniin ru kathyattl. For l
Backnores
mngon rtog> rgyan, abhisamayiilankiira, 11.28; see also the translation in Edward Conze, Abhisamayiila.i:kiira, Serie Orientale Rome (Rome: lsrituro Italiano peril Medic ed Estremo Oriente, 1954), 42. 296 Vimalaprabhii 1.6; see also the translation in Newman, Ouur Whtt! ofTimt, 398-399. 297 Shay-rap-gyel-rsen skips"(!) The six tastes, (2) the six elements, (3) the six faculties, (4) rhe six objects, (5) the six action faculties. (6) the six objects of the action faculties. These are the modifications of the six tastes and elements." Newman's translation. 298 Newman notes, drawn from Bu ston: earrh, water, fire, wind, semen, blood. These differ from those described by Shay-rap-gyel-tsen below. 299 Newman notes that Bu stori reports that Vajragarbha says these are "the constant movement of the pra~iiyama in the six channels, three upper and three lower." These differ from those described by Shay-rap:gyel-tsen below. -'00 l.ix.16 (17 in Farrow and Menon, Concea!td Esstna, 116); see also rhe translation in Snellgrove, HI!Vajra Tantra, Parr 1, 80; Sanskrit and Tibetan in Parr 2, 34-35: prrhivi pukkasi khyiitii abdhiitu~ savari smrtitl ujai ca'!t/izli>Ji fiuyii viiyur rjombi prakirtitii/1. For It I.l7 -19; Nagao, Madhyiintavibhiiga-Bhii!)'a, 24-26. For the sake of meaning. the final piida of 1.19 is moved to the beginning of!.l8. ·10 ~ 1.20; Nagao, Madhyiimavibhiiga-Bhii!)'a. 26: pudgalasyiitha dharmmii>Jiim abhiiv~ Simyatii 'rra hi! rad-abhiivasya sadbhavas tasmin sii sunyatii 'parii/1. . M
·106
rgyud kyi rgyal po chm po dpal yang dag par
783
sbyor ba 'i thig It, •sa'!'pufibindu; P27, vol. 2. Vasubandhu's commentary treats stanzas 1.17-20, quoting in fulll.l8-20; Nagao, Madhyiintavibhiiga-BhiifYa, 25-26. The stanzas are translated as above; for the commentary see also the translation by Thomas A. Kochumurrom, A Buddhist Doctrint ofExptrimct: A N.w Translation and !nttrprttation oftht Worki ofVasubandhu tht Yogiiciirin (Delhi: Motilal Banarsidass, 1982), 80-83. ·108 1.21-22; Nagao, Madhyiintavibhiiga-Bhii!)'a, 26-27. See also the translation in Kochumuttom, A Buddhist Doctrint ofExptrimct, 84-88. }O<> 1.13ab; Nagao, Madhyiintavibhiiga-BhiifYa,. 22: dvayiibhiivo hy abhiivasya bhiiva~ sunyasya lak!a'!a'!"·"0 Vasubandhu comments on the previously cited half-verse,l.l3ab, then quotesl.13c, and comments on that; Nagao, MadhyiintavibhiigaBha,ya, 22-23. •111 sgom pa 'i rim pa, bhiivaniikrama; P5304, vol. 102 . .112 mal 'byor sgom pa'i !Am, bhiivaniiyogamiirga; P5305, vol.I02. 313 rab tu dad pa chm po bskytd pa 'i mdo. -"~ XVIII.9; Toh. 3824, dbu ma, vol. tsa, lla.3ll a.4; Sanskrit in de Jon g. Muklmadhyamakakiirik~, 25: apara'pratyaya'!' siinta'!' prapancair aprapancitaml nirvikalpam aniiniirtham ttat tattvasya lakfa'!am/1. m P5538, vol. 110, 144.5.6-144.5.8; see also Willis, On Knowing Rtality: Tht Tattviirtha Chapttr ofAsanga's BodhisattvabhUmi (New York: Columbia University Press, 1979; reprinr, Delhi: Motilal Banarsidass, 1982), 18, 117, and 163); for rhe Sanskrit, see Hopkins, Emptintss in MindOnly, 400, footnote a. Dzong-ka-ba paraphrases this (Hopkins, Emptinm in Mind-Only, 146147), and for a similar discussion by Dzong-ka-ba in the context ofMairreya's Diffirmtiation oftht Midd!t and tht Extremts, see Hopkins, Emptintss in Mind-Only, 183. ·· .Jtr. XIII:8; Toh. 3824, dbu ma, vol. lsa, 8a.68a.7; Sanskrit in de Jong, Mulamadhyamakakiirika!J. 18: sunyatii sarvad.r:finii'!' proktii .ni~sara>Jil'!' jinai~l ytfil'!' tu sunyatiid."!!is tiin asiidhyan babhdfirt/1. m XXIV. II ab; T oh. 3824, dbu ma, vol. tsa, 15a.2; Sanskrir in de Jong. Mulamadhyamakakiirikii~. 35: viniiSayati durd."!!ii sunyatii
·107
784
Backnotes
rruzndainedhastlml. Vimalaprabha 1.2; see als~ the translation in Newman, Ou~r Wheel ofTtme, 285-286. M ye shes mying po /run las brus pa shes bya ba 1 bshad sbyar, jmznastirasamt«cayaniimanibandhana; P~252, vol. 95. '·120 'od srung gi It 'u 'i mdo, kaiyapaparivarfiUUtra; P760.43, vol. 24. ·121 P5262, Vol. 9.8 -103.1.8, VI.83; La Vallee Poussin's translation is Muslon, n.s. v.l~. p. 238. Chandrakirti's commentary is P5263, vol. 98. 133.5.2. 322 See also the translation in Cha, Dhannadhannatil, 188-189. For commentary see also Scot,t, Maitreya's Distinguishing Phenomena and Pu" Being with Commentary by Mipham, 152153. 'n Commenting on V.23-24; Nagao, Madhyiintavibhaga-Bhil!Ja, 70. m Chapter V; Nagao, MadhyantavibhiigaBhiuya, 75. See also the translation .in Anacker, Seven Works ofVasubandhu, 421-422. ~:!S Vimalapmbha 1.5 and 1.6; see also the translation in Newman, Ou~ Wheel ofTtme, 369-371 and 372. .I:!<\ Nagarjuna's Seventy Stanzas on Emptinm (stong pa nyid bduit cu pa. nmyatilsaptatikiirikii), stanza 32c; Toh. 3827. dbu ma, vol. tsa, 25b.2; see also the translation in Lindtner, Master of 1 Wudom, 105. "127 IX.2c; Toh." 3871, dbu ma, vol. Ia, 31 a. I; San"skrit in Swami Dwarika Das Shastri, Bodhicaryiivatilra ofArya Sanridtva with the Commentary Paiijikii ofShri Pra;nakaramati (Varanasi: Bauddha Bhar.ui, 1988), 267: buddheragocarastattva"f!l. 328 IX.24; Sanskrit in Levi, MahiiyiinaSutriila~iira, 38: na bhavo napi cabhavo buddhatv4"f!l ~a kathy~/ tasmadbuddhatathiiprame avyakrranayo matal;/1. 329 IX.25; Sanskrit in Uvi, Mahiiyiina-Surralamkara, 38: dahaJiintiryathii lohe dariane timirasya· cal citta;Tzane tathii bauddhe bhavabhavo na Jasyatel. 330 don· dam par bstod pa, paramiJ.rthastava; P2014, vol. 46. .HI sk11 gsum Ia bstod pa, kiiyarrayastotra; P20 15, vol. 46. m dbu ma rtsa ba 'i 'grel pa ga las Jigs med, mulatnadhyamakavrtti-akutobhaya; Toh. 3829, 318
dbu ma, vol. tsa, 58a.2-58a.3. "' dbu ma rtsa ba 'i 'grel pa ga las Jigs med, mulamadhyamakavrrti-akutobhaya;.Toh. 3829, dbu ma, vol. tsa, 58a.2-58a.3. :n~ shes rab sgron ma 'i rgya cher 'grel pa, pra;napratlipafi/rii; Toh. 3859, dbu ma, vol. zha, 278b.2. -~" dbu ma rtsa ba 'i 'grel pa buddha pii /i ta, buddhapiilitamulamadhyamakavrtti; Toh. 3842. dbu ma, vol. tsha, 217b.5. 316 Also, Chandrakirti cites the same sii rra passage in his YuktiffZ!fikiivrtti, commenting on stanza 34: Toh. 3864, dbu ma, vol. ya, 4b.4; Cristina Scherrer-Schaub, Yuktisastikiivrtti. Commental" aIa soixantaine sur It r~fs~nn~ent ou Du vrai mseij;nemmt de Ia causa/it/ par It Maitre indim Candrakirti, Melanges chinois er" bouddhiques, 25 (Brussels: Instirur bdge des hau res crudes chinoises, 1991), 75. 337 rigs pa drug cu pa 'i tshig It 'ur byas pa, yuktiffZ!fikakiirikii,"sranza 35; Toh. 3825, dbu ma, vol. tsa, 2lb.5; Tibeian in Lindtner, Mas~r of Wisdom, 85. 338 byang chub sems dpa'i sde mod kyi mdo, bodhisattvapifalrasiltrtJ, P760.12, vols .. 22-23. 339 yab dang sras mjal ba_'i mdo, pitilputrasamiigamasiltra, P760.16, vol.23; Toh. 60. vol. nga (dkon brtsegs), 66b.7. ·"'" See also the translation in Wayman and Wayman, The Lion's Roar, I 00. ·"' 1 dbu ma rshig gsal prasannapada. commenting on 1.1; Toh. 3860, dbu ma, vol. a, 13a.4-13a.5: Sanskrit in Louis de La Vallee Poussin, Mulamadhyamakakiirikiu (Miidhyamikasiltras} de Niigiirjuna avec Ia Prasannapada Commentaire de Candrakirti (Osnabruck: Biblio Verlag. 1970), 4 I: tattvadarianiipek!ayii tilkta'!' bhagavatiil etaddhi bhikfavai} parama'!' satya'!' yadura amo!adhanna nirvii1Jil"f!ll. 341 bden pa gnyis mam par 'byed, satyadvayavibhanga, stanza 25; Toh. 3881, vol. sa. See also the translation in Malcolm David Eckel, foiinagarbha's Commentary on the Distinction between the Two Truths: An Eighth Century Handbook of Madhyamaka Philosophy (Albany, N.Y.: Stare University of New York Press, 1987), 92. -"'~ ring nge 'dzin rgyal po 'i mdo, samiidhiriijasiltra, IX.27; P795, vols. 31-32; see also the translation in Cristoph Cuppers, The !Xth Chapter ofthe Samiidhiriijasiltra (Stuttgart:
Backnotes
785
Franz Steiner Verlag, 1990), 98; Sanskrit and Tibetan on pp. 43-44: astiti nllsfiti ubht pi antil
phyag rgya gdab! phrag dog phyag rgyas mkha' gro mal.
Suddhi aJuddhiti ·imt pi antiil tasmitd ubht anta vivarjayitvii madhyt pi sthiina'!' na karoti paiJtfi-
m
ta~/1. 344
XV.IO; Toh. 3824, dbu ma, vol. tsa, 9a.29a.3; the Sanskrit is in de Jong. MuiAmadhyamakakiirikii~. 20: astiti liJJvatagriiho nllstity uc-
chtdadarianaml tasmad astitvanllstitve niiJriyeta vicak!atJa/j!. See also Hopkins, Mtditation on Emptinm, 635. 34 ~ V.8; Toh. 3824, dbu ma, vol. tsa, 4a.5-4a.6; the Sanskrit is in de Jong. MuiAmadhyamakakiirika~. 7: astitva'!' yt tu paiyanti nllstitva'!l cii/pabuddhay~l bhiiviinii'!l tt na palyanti driZfftZvyopalama'!l Sivam/1. •1>16 XXII.l2; Toh. 3824, dbu ma, vol. tsa, I3b.2; the Sanskrit is in de Jon g. MuiAmadhyamakakiirikii~. 31: iiiJvatilliiJvatady atra kuratJ siinu cafU!ftlYaml antiinantildi ciipy atra kuta~ iiintt catu![ayam/1. :1>17 gtsug na rin po ches zhus pa 'i mdo, ramacitrjaparip!cchiisUtra, P760.47, vel. 24. ' 48 See also the translation in Shendge, SatSiihasrikii-Htvajra.fikii, 164, and the San;k;it in the same, 15.
rang gi ita ba 'i 'dod pa mdor bstan pa yongs su brtag pa, pradarianiinumatoddtiaparik!iii P461 0,
349
vol. 81; the Peking catalogue lists rhe author as Mai\jugo~ha Narendrakirti. 3~ 0
!.51; brackets are from Dol-bo-ba's Rays of
the Sun, 43.2. 351
l.ix.S; see also the translation in Snellgrove,
Hroajra Tantra, Part I, 79; Sanskrit and Tibetan in Part 2, 32-33: ht bhagavan ke te 'viiuddhiitJI bhagaviin aha/ ritpadaya~l kasmiitl griihyagriihaka'bhiiviit!. Foe ~1)-acharya's commentary see Farrow and Menon, Conctakd Esuna, 113.
m l.ix.l; see also rhe translation in Snellgrove, Htvajra Tantra, Part 1, 78; Sanskrit and Tibetan in Pact 2, 32-33: sarve!ii'!l khalu vasmnii'!l viluddhis tathatii sm!tii I palcad ekaikabhedena devatilniin tu kathyatt!. For Kr~':acharya' s commentary see Farrow and Menon, Conuakd Essenct, Ill. m rdo rjt'i tshiggi mying po bsdus pa. vajrapiidasiirasa'flgraha; P2316, vol. 54. 354 This is somewhat similar to Hroajra II.iv.l617a (Sndlgrove, vol. 1, 103): zhe sdangphyag rgyas bdag med mal gti mug phyag rgyas rdo rje mal ur sna 'i phyag rgyas dkar mo nyid! chags pas chu ma
Chapter 7; Tibetan and English translation in John Powers, Wtsdom ofBuddha. Tht Saf!Uihinirmocana Sutra (Berkdey, Calif.: Dharma Publishing. 1995), 138-141. Tibetan and French translation in Etienne Lamorte,
Sa'!ldhinirmocana Surra. L 'Explication dts mys~m (Louvain and Paris: Universin! de Louvain and Adrien-Maisonneuve, 1935), 85 and 206-207. ~ 56 yab dang sras ·mjal ba 'i mdo, pitilputrasamiigamasutra, P760.16, vol.23; Toh. 60, vol. nga (dkon brtsegs), I 06a.l. Ill.3ab; brackets are from D61-Go-ba's Rays of tht Sun, 151.6. See also the iranslarion in Takasaki, Ramagotravibhiiga, 337 . .<sa !1.5; brackets are from Dol-bo-ba's Rays oftht Sun, 113.3, m 1.155cd; brackets are from Doi-Go-ba's Rays ofthtSun, IOO.lff. JW 1.25c; brackets are from Doi-Go-Ga's Rays of tht Sun, 27 .2. m
·"'' sangs rgyas kyi yul bsam gyis mi khyab pa bstan pa 'i mdo, acintyabuddhaviiayanirddasittra; P760.35, vel. 24. 362
See also the translation in Yamamoto, Ma-
hiiparinirviiiJa-Sutra, vol. 3, 947-949. 363
The Gangtok edition places rhe section mark before this sentence, whereas rhe 'Dzam rhang edirion makes rhe section break afrer it. Both make sense ro me. ' 64 dpal myog pa med pa 'i rgyud. ·' 6 ~ Commenting on chapter four, stanzas I 04106. Many thanks to Vesna Wallace for sending a pre-publication copy of rhe third subchapter of rhe fourth chapter of the KlliAchakra Tantra.
:w. See also the translation of rhe first rwo sentences in Snellgrove. Htvajra Tantra, 48, note 2. _.i('7 This stanza appears in Shendge, $a!Siihasrikii-Hevajrafikii, 165, bur nor material before ir.
""' VimaiAprabhii 1.5; see also rhe translation in Newman, Outer Whul ofTime, 380. .lG• chos kyi dbyings kyi rang bzhin dbyer med par bstan pa'i mdo, dharmadhiitilprak!tyasambhtdanirdtlasittra; P760.8, vol. 22. 370 yab dang sras mjal ba'i mdo, pitilputrasamiigamamtra, P760.16, vol.23; Toh. 60, vel. nga (dkon brtsegs), 66b.7-67a.3.
786
Backnotes
m /run rdzob dang don dam pa'i bdm pa bstari pa I mdo, sa'!'v.niparamilrthasatyanirddamtra; P846, -vol. 34. :~n See also the translation in Lankavasara Sutra, 54. The Sanskrit in Bunyiu Nanjio, 60.3-60.9, is: mama tu mahiima~ paramarthanityacintya'!' paramarthalakfa7Jahttuyukt~ bhavabhavavigata'!' pratyilnnaryiidhigamalakfa7Jatvallakfa~vatpara
mtmhajnanahetutvacca hetumadbhavabhavavigatatvildakrtakakiJJanirvil7Janirodhatf.'!filntasiidharmyilnnityaml ata etanmahitma~ tinhakaranityilcintyavadatulya'!' na bhavatil nityacintyataivrya'!' mahama~ tathilgatilniutJ pratyilnnaryajniiniidhigamatathatiil. m bsdus Joms ltyi mdo (?). m Stanza 180 (VIII.5); sde dge 3846, 9a.7. See Katen Lang. Aryadeva i Catuf;sataka: On the Bodhitattvai Cultivation ofMerit and Knowkdge, lndiske Studier 7 (Copenhagen: Akademisk Forlag, 1986), 81; and Yogic Duds oJBodhitattvas: Gyel-tsap on Aryatkva i Four Hundred. commentary by Geshe Sonam Rinchen, translated and edited by Ruth Sonam (Ithaca, N.Y.: Snow Lion, 1994). 188. ·171 XXIV.19; P5224, vol. 95. ·9.3.5. The Sanskrit is in de Jong, MulamadhyamakakarikafJ, 35: itpratitya samutpanno dharma}; kakin na vidyatd yasma.t tasmild aSimyo hi dharma}; kalcin na vidya~/1. ·176
Chapter 4; Tibetan and English translation in John Powers, Wisdom ofBuddha. The Sa'!'dhinirrnocana Sutra (Berkeley, Calif.: Dharma Publishing. 1995), 62-63. Tibetan and French translation in ~rienne Lamone, Samdhinirmocana Surra. L 'Explication des mysti~ (Louvain and Paris: Universice de Louvai0 and Adrien-Maisonneuve, 1935), 52 and 181. m See also the translation in Wayman and Wayman, The Lion's Roa'r, 100. m XIII.l; Toh. 3824, dbu ma, vol. tsa, 8a.3; the Sanskrit is in de Jong. Mulamadhyamakakiirika~. 17:· tan m.'!il mo[adharma yad bhagaviln ity abha!atal sarve ca mo[adharmil7Ja~ sa'!'fkiirils tena te m.'fiill. m Stanza 68; see also the translation in Lindcner, Master of Wisdom, 54. ·""' Chapter 7; see also the translation in Powers, Wtsdom ofBuddha. 126-127. Tibetan and French in Lamone, Sa'!'tihinirmocana Surra. 80 and 203. ;18l Maicreya's 01711lment ofthe Gnat Vehick
XIV.34; Sanskrit in Uvi, Mahiiyana94: abhiivamnyariil!l jnatva satha. bhiivatya sunyatii~ prak_rtyii sunyatil'!' jniltvil sunyajna iti kathyatdl .l8l See also the translation in Wayman and Wayman, The Lion i Roar, 102. lll.l See also the translation in Wayman and Wayman, The Lion i Roar, 10 l. " 84 The first of rwo concluding stanzas co chapter three, The Questions of Suvishuddhamati; Tibetan and English translation in Powers, Wtsdom ofBuddha, 48 and 49; Tibetan and French in Lamocie, Sa'!'tihinirmocana Sutra, 47 and 178. ·'81 See also the translation in Yamamoto, Mahaparinirvil'f}Q-Sutra, 653. 386 See also the translation in Yamamoto, Mahaparinirvil7Ja-Sutra, 178. 387 See also the translation in Yamamoto, Mahiiparinirvil7Ja-Sutra, 53. .1sa See also che translation in Yamamoto, Mahaparinirvil7Ja-Sutra, 53-54: Diil-bo-ba skips only one sentence in the surra between this and the previous quote. .Ill'! Johnston, Ramagotravibhiiga. 74; ~ee also the translation in Takasaki, Ramagotravibhiiga, 297299. 390 IX.1-3; Sanskrit in Uvi, Mahiiyiina-Sutrii!a'!'kilra, 33: amryairdUfkaraJasairamryai~ Su~ras,
Sutrij~kara,
kuSaliicayai~l
aprameye7Ja kiikna ameyilvara'!akfayatll sarvilkilrajnatiivapti~ sarvavara7Janirmaliil vivrtii rama~reva buddhawa'!' samudilhrsa'!'/1 k[tva du[karamadbhut4'!' sramaJatai~ s~citya sarva'!' lubha'!' kilknottamakalpayilnamahatii sarvavrtina'!' ltfttyiltl silltfmasyavarll7JI1SJ'a bhumi[u gatatyotp~nild buddhata ramanamiva sii prabhilvamahatii'!' pff/l samuddhii.titii/1. ·191 IX.12; brackets are from Wel-mang Giinchok-gyel-tsen's Bkissoming Fkiwer, 113.3; Sanskrit in Uvi, Mahii.yiina-Sutrilla'!'kiira, 35: kksajneyavrtinii'!' sataf4manugata'!' bijamutk.rf.takiila'!' yatminnasta'!' prayilta'!' bhavati suvipu!ai~ sarvahaniprakarai!JI buddhatva'!' 1uk!adharmapravaragu7Jayuta asrayasyii.nyathiiptistatpri.ptjmirvikalpildvijttyasumahato foiinamar-
Backnotes
gatsuluddhat!t. 392 11.3. 4; brackets are from 01)1-bo-ba's Rayt of th~ Sun, 1I 1.6£F:; see also the translation in Takasaki, Ramagotravibhiiga, 314-315. ·'93 11.38-41; brackets are from 01)1-bo-ba's Rayt ofth~ Sun, 131.1; see also the translation in Takasaki, Ramagotravibhiiga, 325-326. · from Ool-bo-ba' - - s Rayt of ·394 II 1.1 73; brackets are th~Sun, 151.1; see also the translation in Takasaki, Ramagotravibhaga, 336-337. :ws sku grum Ia 'jug pa 'i tgo, kiiyatrayiivatiiramllkham; P5290, vol. 101, 119.4.2-119.4.3; Ool-boba cites this here as sku gsum Ia Jug pa 'j mdo whereas it should read tku gtum Ia Jug pa 'i sgo. .l% 1.149a; brackets are from Dol-bo-ba's Rayt of th~ Sun, 96.2ff.; see also the translation in Takasaki, Ramagotravibhiiga, 288. 397 IX.60; brackets are from Wel-mang Gonchok-gyel-tsen's Bltmoming Flow
kiiyabh~dii hi buddhiinii'!' prathamastu dvayaJraya~/1. 398
1X.65; brackets are from Wel-mang Gonchok-gyel-tsen's Blossoming Flow.r, 132.4; Sanskrit in Levi, Mahiiyiina-Surriila'!'kiira, 45-46: rribhi~ kiiyaistu vijnryo buddhiiniim kiiyasa'!'grah~l saJraya~
svapariirtho yastribhi~ kiiyairnidariita~/1. Reading .rang gzhan for rang bzhin in accordance with Wel-mang Gon-chok-gyel-tsen's Blossoming Flower (132.4) and the Sanskrit cited in the previous endnote. . ·
ya's commentary see Farrow and Menon, ctakd Essenu, 175.
787 Cor~
Kiilacakra Tantra, V.89; for commentary see Bu-aon's Annotations to (IVzlfli Pundarika's) "Commentary on the Wisdom Chapt;r, "40b.3. 404 , Kitlacakra Tantra, V.99; see also the translation in Vesna A Wallace, Th~ Inn~r Kitlacakratantra: A Buddhist Tantric Vi~w ofth~ Individual (New York: Oxford Universiry Press, 200!); 156. 401 Brackets are from Bu-aon's A;motatiom for Easy Undmtanding, 124b.1-124b.3. 4U6 Vimalaprabhiitlkii ofIVzlkl Sri Pundarika on Sri Laghukiilacakr~-tantrariija, l, edit;d by Upadhyaya (Saranath, Varanasi: Central Institute of Higher Tibetan Studies, 1986), 149; see also the translation of the third and fourrh stanzas in Wallace, Inner Kitlacakratantra, 169. 407 Vimalaprabhii commenting on Kitlacakratantra V.127; see also the translation in Wallace, Inn
40·'
409
1X.22; brackets are from Wel-mang Gonchok-gyel-tsen's Blostoming Flow~r, 117.5; Sanskrit in Levi, Mahiiyiina-Sutriila'!'kiira, 37: pauroiiparyaviiiffiipi saroiivar~anirmalit! na Juddhii niipi caJuddhii tathatii buddhatii matii/1. 410 Vimalaprabhii 1.1.4; see also the translation in Newman, Out~r Whe~/ of Tim~, 223; brackets are from Ke-drup's Extensive Coinmentary on the Worldly &aim Chapt~r of(IVzlki Pundarikas) ':Stainkss Light, "64a.3-64b.l. .. 411
Vimalaprabhii 1.1.3; see also the translation in Newman, Outer Whul of Tim~. 223; brackets are from Ke-drup' s Ext~nsiv~ Commmtary on th~ Worldly R~alm Chapt~r of(.IVzlkl Pundanka s} "Stainkss Light, "62b.2-64a.3. ·· 412
Vimalaprabhii !.1.5-8; see also the translation in Newman, Outtr .Whul ofTim~. 223-224; brackets are from Ke-drup's Extensiv~ Commentary on th( Worldly Rtalm Ch~pttr of(IVzlki PuiJr/anka s} ':Stainkss Light, "67b.1-68a.6, and 69a.4-69b.2. 4 u Vimalaprabhii !.1.9-14; see also rhe rranslation in Newman, Out~r Whul ofTim~. 224-225; brackets are from Ke-drup's Extensiv~ Commen-
788
·Backnotes
tary on th~ Worldly R~aim Chap~r of(Kizlki PuiJefarikai) "Stainless Light, "69b.4-75a.2~ 414 These are presented in charr form in Shendge, ~af-Silhasrikii-Htvajrafikii, 182. 41 ~ The 'Dzam thang edition (227b.2) misttkenly splits these twO imo twO separate headings. 41 c' ·In the 'Dzam thang edition, this heading is misplaced at 230a.5; it should be at 229b.5, in place of the larger heading (Extensive explanations upon individually distil)guishing self-arisen and other-arisen pristine wisdoms) that it usually omits. m IX.67-75; brackets are from Wd-mang Gonchok-gyel-tsen's B/4ssoming F/Qw~r. 133.3; Sanskrit in lbi, Mahiiyiina-Sutriila'!'kiira, 46-47: iidariajniinamacala'!' trayajniina'!' tadiiJrita'!'l samatiipratyavtkfilyii'!' krtyiinUffhiina roa call iidariafoiinamamamiiparicchinna'!' sadiinuga'!lf sarvajneye!vasa'!'miitfha'!' na ca ~fviimukha'!' sadii/1 sarvajniinanimittatviinmahiijniiniikaropama'!lf sa'!'bhogabuddhatiijniinapratibimbodayiicca tat// samtu samtiij'itiina'!' bhiivaniiJaddhito 'mala'!lf apratiffhasamiivif.ta'!' samatiijniinamifyatt/1 mahiimaitrik,rpiibhyii'!' ca sarvakiiliinuga'!' mataf?ll yathiidhimokfil'!' satviinii'!' buddhabimbanidariaka'flll pratyavtkfaiJaka'!' jniint fotytfvavyiihatll'!' sadiil dhiiraiJinii'!' samiidhinii'!' nidhiinopamamroa call parifanma7Jefale sarvavibhutinii'!' nk4riaka'!lf tar;vas~ayavicch~di mahiidharmapravaqaka'!lfl krtyilnUffhiinatiijniina'!' nirmiiiJai~ sarvadhiitUfU/ dtriipramryiicintyaiica sarvasatviirthakiiraka~l k_rtyanifpattibhirbhedai~ sil'!'khyiikfetraiSca sarvadiil adntyll'!' buddhanirmiiiJa'!' vifotyll'!' tacca sarvathii/1. 4 '" IX.76; Sanskrit in Levi, MahiiylinaSutrli~kiira, 47: dhiira!Jiitsamacittiicca samyagdharmaprakiiianiitl katyiinUffhiinataJcaiva caturj'iziinasamudbhav~/1. 419 Kalki Pu~4arlka cites the Adibuddhatantra in commenting upon Kiilacakra Tantra, V.l27; for the tantra citations see also the translation in Wallace, lnntr Klzlacakratantra, 161. 420 Klzlacakra Tantra, V.101-103; see also rhe translation of stanzas 102-103ab in Wallace, lnntr Klzlacakratantra, 161-162. Brackets are from Bu..aon's Annotations for Easy Understand-
ing, J24b.6. This heading does not appear in the 'Dzam thang edition. 412 V.243-247; Bu-don's Annotations for Easy Understanding, 146b.J; Bu..aon's Annotariims to (Kalki PuiJefarika 's) "Commtntary on tht Wisdom Cbapttr, "145b.7; brackets are from Ke-drup's Commtntary on the Wisdom Chapter of(Kalki Pu7Jefarika 's) "Stainless Light, • 300b.5ff. 4z.' Both Kalki Pu~4arika and Ke-drup refer to their earlier explanations of this stanza, bur I did nor find them, and thus my translation does not benefit from their clarity. 424 II.iv.45cd-47 (48cd-50 in Farrow and Menon, Conctakd Essmct, 218); see also rhe translation in Snellgrove, Htvajra Tantra, Parr I, lOS; Sanskrit and Tibetan in Parr 2, 68-69: saiva ma'!efalacakra'!' tu pancajiiiinasvarilpi7JVI iidaria;nanarilpii sii samatii;niinabhiivinil sadbhutapratyavtkfii ca krtyiinUffhiina saiva tuff suvisuddhadharmadhiitu sii saiviiha'!' maiJt:faliidhipa~l saiva nairiitinyayogini svarilpa'!' dharmadhiituka'!'/1. For ~o)licharya's commentary see Farrow and Menon; Conc.aled Essmu, 218. 42 ' sangr rgyas kyi sa 'i mdo, buddhabhumisiltra; P94J,.vol. 37. ·416 IX.62; brackets are from Wel-mang Conchok-gyel-rsen's B/Qssoming Fwwer, 131.3; Sanskrit in Uvi, Mahii.yiina-Siitriila'!'kiira. 4.5: sam~ sitkfmaica tacchif~ kii.y~ sviibh{lviko ma~l ' sa'!'bhogavibhutiih~turyathqfa'!' bhogadariandl. 427 VIII.J-6; see also the translation in Conze, Abhisamayiilankiira, 96-97. The brackets in rhe first stanza are drawn from Nga-Wllng-6el-den's Explanation ofMairrrya 's "Omammr for Ckar &alization Tr~atist" by way oftht.Mtanings of Wordr: Sacrtd Word ofMaitrryaniirha (bstan bcos mngon rtogr rgyan rshig don gyi sgo nas bshad pa byans mgon zha/ lunt), <:;ollected Works, vol. 3. 389.5. 42 H chos yang dag par sdwi pa I mdo, dharmasa'!'gitisUtra; P904. vol. 36. 429 IX.61; brdckers are from Wel-mang Conchok-gyel-rsen's B/Qssoming F/4wa, 131.1; Sanskrit in Levi, Mahiiyana-Sutriila'!'kiira, 45: sarvadhii1Ufu sii'!'bhogyo bhinno gaiJaparigrahaW kfetraika nlimabhi~ kilyairdharmasa'!'bhogacqfitaihll. 430 • VIII.12-17; see also rhe 'translation in Conze,
421
Backnotes Abhisamayiilankiira, 98-99. The numbering of the thirty-two follows Conze's. 431 Jam dpal gyis dris pa 'i mdo, manjuJripariprcchiJJutra; P839, vol. 34. m This identification is in the 'Dzam thang edition (236b.6) but not in the Mi rigs dpe skrun khang edition (367.8) or the Gangtok edition (430.1). ~:H IX.63-64; brackets are from Wel-mang Gonchok-gyel-tsen's Bkmoming Flowa, 131.5; Sanskrit in Levi, Mahiiyiina-SutriilaT}'Ikiira, 45: amryaT}'I buddhanirmii7Ja'!l kayo nairmii1Jiko mata~l dvayordvayiirthasaT}'Ipatti~ sarviikiirii pratiffhitii/1
sitpajan~mahabodhisaditnirvii7JadarianaW buddhanirmii~iiyo
'yaT}'I mahiimiiyo vimocandl. VIII.33; see also the translation in Conze, Abhisamayiilankiira, 102. 431 IX.26; brackets are from Wel-mang Gonchok-gyel-tsen's Blossoming Flower, 119.2; Sanskrit in Levi, Mahiiyiina-SutriilaT}'Ikiira, 38: buddhiiniimamak dhiitau naikatii bahutii na cal
4 ~4
iikiifavadadehatviitpurvadehiinusiirat~/1. 436
IX.22-25; brackets are from Wel-mang Goilchok-gyel-tsen's Blossoming FkJwer, 117.5;'Sanskrit in Levi, Mahiiyiina-SutriilaT}'Ikiira, 37-38: paurviiparyavis~fiipi sarviivara'!anirmaW na suddhii niipi ciifuddhii tathatii buddhatii matiill sunyatiiyiiT}'I viSuddhiiyiiT}'I nairiitmyiinmiirga/4bhata~/ buddha~ iuddhiitmal4bhitviit gatii iitmamahiitmatiiT}'Iil na bhiivo niipi ciibhiivo buddhatva'!l tena kathyatd tanniidbuddhatathiiprame avyiik.rranayo matai;JI! dahaiiintiryathii .kJhe dariane timirasya cal cittajnane tathii bauddhe bhiiviibhiivo na sasyate/1. 437
IX.l7; brackets are from Wel-mang Gon• chok-gyel-tsen' s BkJssoming FkJwer, 116.3; Sanskrit in Levi, Mahiiyiina-SutriilaT}'Ikiira, 37: yathiignirjvalate imyatra punaranyatra siimyatil buddhtfvapi tathii j1uyaT}'I saT}'IdarianamadarianaT}'Iil. 438 IX.34; brackets are from Wel-mang Gonchok-gyel-tsen's BkJssoming Flower, 121.3; Sanskrit in Levi, Mahiiyiina-SutriilaT}'Ikiira, 39: yathaiviidityaraiminiiT}'I meghiidyiivara~T}'I mataT}'Ii tathaiva buddhafoiiniiniimiivrti~ satvadUf.tatii/1. 439 !X.l6; brackets are from Wel-mang Gonchok-gyel-tsen's Blossoming Flower, 116.1; San-
789
skrit in Levi, Mahiiyiina-SutriilaT}'Ikiira, 36: yathodabhiijane bhinne candrabimbaT}'I na driyatd tathiidUf.&efU satve!u buddhabimba'!l na driyate/1. 440 VIII.! 0; see also the translation in Conze, Abhisamayiilankiira, 98. 441 XXII.11abc-(11d follows just below); Toh. 3824, dbu ma, voL tsa, 13b.1-13b.2; the Sanskrit is in de Jong. Mu/amadhyamakakiirikiifJ, 31: sunyam iti na vaktavyam a!Unyam iti vii bhavd ubhayaT}'I nobhaya'!l mi pra;naptyarthaT}'I tu kathyate/1. See also the translation in DonaldS. Lopez, "dGe 'dun Chos 'phel's Position on Vigrahavyiivartini 29," in The Buddhist Forum Ill, ed. Tadeusz Skorupski and Ulrich Pagel (London: SOAS, 1994}, 181. 442 rtsod pa bziogpa'i tshig k'ur byas pa, vigrahavyiivartanikiirikii, stanza 29; Toh. 3828, dbu ma, vol. tsa, 28a.1; Tibetan in Llndrner, Master of Wisdom, 222; see also the translation in Hopkins, Meditation on Emptinm.471. 443 XVI.25; Tibetan in Karen Lang. Aryadeva 's Catu~sataka: On the Bodhisattva's Cultivation of Merit and Knowledge (Copenhagen: Akademisk Forlag. 1986}, 150; see also the translation in Hopkins, Meditation on Emptiness, 475. 4 ~~ Stanzas 46-47; Toh. 3825, dbu ma, vol. tsa, 22a.3~22a.4; see also the translation in Lindrner, Master ofWisdom, 87 and 89. 141 dbu marin po che'i sgron ma, madhyamakaratnapradipa; P5254, vol. 95. Christian Lind mer (Wien.r Zeitschrift for die Kunde Siidasiens26 [1982): 172-184) argues that the author of this text is the same as the author of Tarkajvii/4, and so forth, that is to say, , Bhavaviveka. Ruegg's The Literatur< ofthe Madhyamaka School ofPhilosop1-Jy. 66 and 71 disagrees, arguing instead for two Bhavavivekas. 446
dkon mchog gsum gyi bstod pa 'i 'grel pa, triratnastotravrtti. Toh. 1145, Dharma vol. 37; Matrceta's text is dkon mchog gsum gyi bstod pa, triratnastotra, Toh. 1144, Dharma vol. 37. 4·17
XXV.2cd-3; Toh. 3824, dbu ma, vol. tsa, !6a.5-16a.7; the Sanskrit is in de Jong. Mulamadhyamakakiirik~. 38: praha'Jiid vii nirodhiid vii kasya nirvii7Jam iryate/1 aprahi7Jam asaT}'Ipriiptam anucchinnam aJasvaraml aniruddham anutpannam etan nirvii~Jam ucyate/1. 41 " Stanza 6; Toh. 3825, dbu ma, vol. tsa, 20a.420a.5; the Tibetan is in Lindrner, Master of Wisdom, 74.
790
Backnotes
••• II.iv.30d-35b (34d-39b in Farrow and Menon, Conuakd Essmc~. 2!4); see als~ the translation in Sndlgrove, Hn~ajra Tantra, Part I. 104; Sanskrit and Tibenin in Part 2, 66-67: ~va~J~kiirasvampakdl ;ukhasya rak!a7Jiul ~va sukhavatiti sabditaml buddhimiim bodhisattviiniim iidhiira~J~vajrat/J,iiri1JiiiJI!I ~v;m roa JU sa1f11ii.Ta1fl nirvii'Jam ~vam ~va tuf Sa1f1JiiTiid !l~ niinyan nirvii'!am iti kathyatdl sa'!lliir~ mpalabdiidyii~ sa1f1Siira'!' v~daniidayal}l sa1f1Jiiram indriyii'}y tva sa1f1Siira'!' dv~!akiidayal}ll ami dharmiis JU nirvii1Ja'!' mohiit sa'!'siirampiTJalJI amUtjha§ sa'!llaran iuddhyii sa1f11iiro nirvrtayau/1 nirvrti bodhicitta~J~ ru viv.rtisa~J~vrtimpakaiJI!. For ~~l}acharya' s commentary see Farrow and Menon, Conuakd Essmu, 214-216. ·
XXV.!9-20; 'Toh: 3824, dbu ma, vol. tsa, 17a.l-17a.2; the Sanskrit is in de Jong. Mulamadhyamakakiirik~, 39: na laiJISiirasya
' '0
nirviiniit kimcid asti viS~sanam/ na nirviinasya sa1f1Sariit ki~cid asti vis~~am/1 nirvii'!~a ca yii kofi~ kofi~ sa'!llara'}asya cal na tayor antaraiJI ki~J~cit SU~Ukfmam api vidyatdl. 451 Toh. 3829, dbu ma, vol. tsa, 94a.4-94a.5. 452
I:X.78-79; Wd-mang Gon-chok-gyel-tsen's Blossoming Flo=r, 136.6; Sanskrir i~ Levi, Mahiiyiina-Sutriila~J~kiira, 48:
yii 'vidyamiinatii saiva paramii vidyamiinatii/ sarvathii 'nupalambhalca upalambha~ paro matal}/1 bhiivanii paramii Uffii bhiivaniimavipaJyatiiiJI! pratilambhal} paralct!ftd! pratilambha'!' na pazyatiiiJI!I. •H 1.!45; brackets are from Dol-bo-ba's Rays of
kfmaluddhau yathiikiima'!' bhogasa~J~darJaniiya hill vikalpasya parii1J!1tau vibhutva'!' labhyatt paraiJI! avyiighiitt sadiikiila~J~ sarv'!ii'!' jniinakarmaTJii.IJI!I pratiffhiiy~ pariivrttau vibhutva~J~Iabhyate paraiJI! apra&iffhitanirvii'!a'!' buddhiiniimacak p'atkll maithunasya pariivrttau vibhutva~J~Iabhyatt paraiJI! buddhasaukhyavihiirt 'tha diirii 's~kfesadariandl iikii.Sasa~J~foiivyiivrttau vibhutva'!' /abhyatt paraiJI! cin titiirthasam.rddhau ca gatimpavibhiivandl ityamryapariivrttiivamryavibhutii matiil acintyakrtyiinUf!hiiniidbuddhiiniimamalitJrayd!. "' Toh. 3862, dbu ma, vol. a, 332a.7-334a.3; La Vallee Poussin, Madhyamakiiviuara, 363.11369.1; includes stanzas Xli.!0-18, see also the translation of the stanzas in C. W. Huntington, Jr., Tht Emptinm ofEmptinm: An Introduction to Early Indian Miidhyamika (Honolulu, Hawaii: University of Hawaii Press, !989), 191-192.
•% dad pa 'i Jfobs bskytd pa Ia Jug pa 'i phyag tgya 'i mdo, sraddhabalitdhiiniivataramudrasutra; P867, vol. 34. IV.!; brackets are from Dol-bo-ba's Rays of tht Sun, 179.5; see also the translation in Takasaki, Ramagotravibhiiga, 35!.. 418 IV. 12; brackets· are from Dol-bo-Ga's Rays of tht Sun, 186.3; see also the translation in Takasaki, Ramagotravibhiiga, 354.
m
419
Vlll.34-40; see also the translation in Conze,
Abhisamayiilankiira, I 02.
th~Sun, 93.6; see also the translation in Tabsaki,
•c.o IX.27-33; brackets are from Wel-mang Gonchok-gyel-tsen's Blossoming Flower, 119.4; San-
Ramagotravibhiiga, 284.
skrit in Levi,
''' IX.38-48; brackets are from Wel-mang Gonchok-gyel-tsen's Blossoming Flowa, 122.4; Sanskrit in Levi, Mahiiyiina-Sutriila~J~kiira, 40-42:
balitdibuddhadharme!u bodhi ramiikaropamii/ jagatkuJalasasytfu mahiimtghopamii matii/1 pu'}yajniinasupu17}atviitpu17}acandropamii matiil jniiniilokakaratviicca mahiidityopamii matii/1 amryii ralmayo yadvadvyiimurii bhiinuma'!tfale! sadaikakiiryii vartante lokamiilokayanti call tlzthaiviiniisravt dhiitau buddhiiniimapramryatiil miiraikakiiryii krtye!u jfiiiniilokakarii matiill yathaikaralmini~ sariitsarvaralmivini!Jsrti!JI bhiinostathaiva buddhiinil1fl jnryii foiinavini~srti~/1 yathaiviidityaralmlnil1fl vrttau niiiti mamiiyita'!li tathaiva buddhajniiniinii~J~ vrttau niisti mamiiyitaiJI!I yathii mryaikamuktiibhai ralmibhirbhiisyate jagatl sakp fitryaiJI tathii sarva'!' buddhajniinai!J prabhiis-
sriivakii1Jii1f11Jibhutvma laukikasyiibhibhUyattl pratyekabuddh~bhyo mana~ sriivakasyiibhibhuyattl!
bodhisatvavibhutvasya tatkalit'!' niinugacchatil tathiigatavibhutvasya tatkalit'!' niinugacchati/1 apramryamacintya'!' ca vibhutv~ bauddham'!Jatd yasya yatra yathii yiivatkiik yasminpravartattll paficmdriyapariivrttau vibhutva'!' labhyau paraiJI! sarviirthavrttau sarv~!ii'!' gu'}adviidaSalatodaydl manaso 'pi pariivrttau vibhutva'!' labhyatt para'!'/ vibhutviinucart fniine nirvika!p~ sunirmak/1 siirthodgrahaparii1J!1tau vibhutva~J~Iabhyatt paraiJI!
Mahayiina-Sutriila~J~kiira,
38-39:
Backnotes yattll. ol6l 1X.49-55; brackets are from Wel-mang Conchok-gyel-tsen's Bwssoming F/Qwer. 126.1: Sanskrit in Levi, Mahiiyiina-5utriilaf!1kiira, 42-44: iubht vrddho /Qko vrajati suviiuddhau paramatiif!l iubht ciiniirabdhvii vrajati iubhqvrddhau paramatiif!ll vraja~va'!l Mo diSi dui jiniinilf!l sukathitairapakvaJ; pakvo vii ca punaraJt!a'!l dhruvamiha/1 tathii k.nvii caryiif!l paramagul'}llyogiidbhutavafi'!l mahabodhi'!l nityilf!l dhruvamaJara7Jitniit!z ca saral'}llf!ll labhantt yaddhirii [Uvi: 3 syllables missing: Bagchi supplies: diii dut] gt11ada sarvtllamayaf!l tadaicarya'!l /Qke suvidhicara1Jiinniidbhutamapill kvaciddharmiiiicaktlf!l bahumukhaJarairdanayati yaJ; kvacijjamniintardhi'!l kvacidapi vicitrilf!l janacarif!ll kvacitfrrtmllf!l bodhif!l kvacidapi ca nirviit:~amasakrt na ca sthaniittasmiidvicalati sa sarva'!l ca kurutt/1 na buddhiiniimeva'!l bhavati mama pakvo 'yamiti ciiprapiicyo 'yaf!l tkhi api ca adhunii piicyata itil vinii Stlf!lJRiirtlf!l tu prapacamupayaryeva janatii iubhainlharmaimitya'!l dui dui samantizttrayamukhaf!lll yathiiyatna'!l bhiinu!J pratatavifadairaf!llavifarai!J prapakt satyilnllf!l dui samantiitprakurutel tathii dhanniirko 'pi praJamavidhidharmii'!Jiuvisarai!J prapakt satviinilf!l diJi diJi samantiitprakurutt/1 yathaikasmiidtlipiidbhavati sumahiindipanicayo 'pram~o 'saf!lkhy~o na ca sa punami vyayamata!J! tathaikasmiid buddhiidbhavati sumahiin paripilkanicayo 'pramryo 'saf!lkhyryo na ca punartti IQ!tlJ'Ilmata!JII yathii toyaiJtrptitfl vrajati na mahiisiigara iva na vrddhif!1 vii yiiti praratavifadambupraviJanai!JI tathii bauddho dhiitu!J satatasamitai!J Suddhivisanaima :rpti'!l urddhif!l vii vrajati paramiiScaryamiha tat!!. -16 2 IX.l8-20; brackets are from Wel-mang Cllnchok-gyel-tsen's Bwssoming F/Qwer, I 16.4; Sanskrit in Levi, Mahiiyiina-5utriifmrtkiira, 37: aghafitebhyastilrytbhyo yathii syiicchabdasaf!lbhava!JI tathii jint viniibhoga'!l ddaniiyiifJ samudbhavafJ!/ yathii mat:~trvinii yatna'!l svaprabhiivan'idanana'!l/ buddhtfvapi viniibhogaf!l tathii krtyanidarianaf!lll yathakiilt avicchinnii tf.riyante Mata!J kriyii!JI tathaiviiniisravt dhiitau avicchinnii!J jinakriyii!JII.
791
.u;:• IX.82-85; Wel-mang Con-chok-gyel-tsen's
Blossoming Flower, 138.4; Sanskrit in Levi, Mahiiyiina-Sutriila'!Jkiira, 49: bhinniilrayii bhinnajalaSca nadyal; alpodakiifJ krryap.nhakrvakiiryii!JI jali1Jritaprii1Jitanupabhogya bhavanti piitiilamasa'!Jpravif!ii!JII samudraviffiilca bhavanti sarva tkiilrayii tkamahiijalaSca/ muraikakaryiilca mahopabhogyii jalaSritaprii'}igt11Jatya nityaf!lll bhinniilraya bhinnamatiilca dhirii!J svalpiivabodhiifJ P.nhagiitmafrrtyii!JI parittasatviinhasadopabhogyit bhavanti buddharvamastlf!lpraviffill?/1 buddhatvaviffiilca bhavanti sarve ekiilrayii ekamahiivabodhii!J! miiraikakiiryiilca mahopabhogyiil; sadii mahiisatvaga'!asya u hill. "'~ Kiilachakra Tantra, V.95-97. Brackets are from Bu-dOn's Annotations for Easy Undmranding, 123b.3. •., Kiilachakra Tantra, V.59-60. Brackets are from Bu-dlln's Annotations for Eaty Untkntanding, 116b.l. «.6 Kiilachakra Tantra, V.53. Brdckets are from Bu-dlln's Annotations for Easy Undmtanding, 114b.l. -167 IV.I4-46: brackets are from Dol-iio-ba's RAys oftht Sun, 189.3ff.: see also the translation in Takasaki, Ratnagotravibhiiga, 356-365.
Backnotes
792
vineyapnz1Jidhiiniibhyii7f1 jinabimba'!l rathekfyaull jathii garutjika~ srambh47f1 siidhayitvii vinttJyatil sa rasmi'!lscirimaw 'pi vi!iidinupasamayetll bodhicaryiinu..UpyeiJa jinastambho 'pi siidhita~l karoti sarvakiiryiiiJi bodhisattve 'pi nirvrtell acitrake kttii pUjii katha'!l phalavati bhavetl tulyaiva pafhyate yasmiit ti!fhato nirvrtasya call. •n ll.I0-11; brackets are from Dol-bo-ba's Rays ofthe Sun, 116.4ff.; see also the translation in Takasaki, Ramagotravibhiiga, 317.
m 1.16cd; in the Gangtok edition (462.1) read chu for rtsa in accordance with the 'Dzam thang edition (256b.2). Nagao, MadhyiintavibhagaBhii!)'a, 24. The Sanskrit for the half-stanza reads: abdhiitu-kanakiikii.Sa-luddhivac chuddhir i[yatdl. 474
Ill.2112-213ab.
m
V.J59-163; brackets are from Bu-aon's
Annotations for Easy Understanding, 134b.5135b.7.
do ha mdzod ces bya ba spyod pa 'i glu, do. hiikosaniimacaryiigiti, stanza 67ab, P3110, vol. 69; 47G
Tibetan and Apabhrarp.§a in M. Shahidullah,
us
Chants Mystiques de KAIJha et de Saraha: Les Dohiikosa (en apabhrd7f~Sa; avec ks versions tibttaines) et Les Caryiis (en vieux-bengali) avec introduction, vocabulaires et notes (Paris: Adrien-Maisonneuve, ~928),150. See also the translation in David Snellgrove, "Saraha's Treasucy of Songs," in Buddhist Texts Through the Ages, ed. Edward Conze (New York: Harper and Row, 1964), 233 (numbered there 66ab).
m XIX.54 and comment Wel-mang Gon;.rookgyel-tsen's Blossoming Flower, 337.3; Sanskrit in Levi, Mahiiyiina-Sutriila7f1kiira, '170:
akhyanakhyiinatii jiieya asadarthasadarthayo~l ii.Srayasya paravrttirmok!o 'sau kiimaciirata~ll asadarthasya nimittasyiikhyanatii sadarthasya tarhatiiyii~ khyiinatii ii.Srayaparavrttfrveditavyiil taya hi tadakhya~ khyiina'!l cal saiva ca mok!o vediravya~l. 478
See also the translation in Cha, Dharmadharmatii, 182. For commentacy see also Ji~ Scott, Maitreya 's Distinguishing Phmomma and PurelJeing with Commentary by Mipham, 124125. 479
1.16cd and commentary; Nagao, Madhyiintavibhaga-Bhii!Ja, 24. The half-stanza was quoted
above; see endnote 473. See also the translation in Kochumunom, A Buddhist Doctrine ofExperience,
77.
480
Xl.13; Wel-mang Gon-chok-gyel-tsen's
Blossoming Flower, 156.4; Sanskrit in Levi, Mahiiyiina-Sutriila7f1kiira, 58: tatva'!l yatsatata'!l dvayena rahita'!l bhrantesca sa'!lniSraya~ sakya'!l naiva ca sa,;athabhilapitu'!l yacciiprapaiicatmaka7fll jiieya'!l hryamatho viSodhyamamala'!l yacca prakrtyii mara'!' yasyiikii.Sasuvanjaviirisadrfi kldiidviSuddhirmatii/1. '"' Xlll.IS-19 and comment; Wel-mang Gonchok-gyel-tsen's Blossoming Flower, 211.1; Sanskrit in Levi, Mahayiina-~utriila7f1kiira, 88:
yathaiva toye lutite prasiidite na jiiyate sa punaracchatitnyata!JI maliipakaf!asNI ia tatra kevala~ svacittaluddhau vidhire!a eva hill mata'!l ca citta'!l prakrtiprabhitsvara'!l sadit taditganmkado!adilfita7fll na dharmatiicittamrte 'nyac.rasa!J prabhitsvaratva'!l prakrtau vidhiyatell yathii toya'!l prakrtya prasannamiigantukena tu kalufle'!a lutita'!l bhavatyeva'!l citta'fl prak_rtyii prabhitsvara'!i maramiigantukaistu do!ai.rdt~fita mitil na ca dharmatiicittiidrte 'nyasya ceta.r~ paratantralakf~t~Jasya prak[liprabhiisvaratva'!l vidhiyatel tasmiiccittatathataivittra citta'!l veditailya7fll. 4" 1
11.5bc.
1.63cd: iigantukai riigamaliidibhistvasiivupaiti sa7f1kksamabhutakalpajai:ll. 4114 dbang mdor bstan, sekhoddesa, P3, vol. l. ·••~ 'khrul pa bzlog pa 'i rigs pa gtan tshigs grub pa. skhalitapramathanayuktihetusiddhi; P5247, vol. 403
95.
rab tu byed pa lag pa 'i tshad, hastavitlaprakaraiJakiirikit; P5248, vol. 95; P5244, vol. 95. 407 Stanzas 37-38; Tcih. 3825, dbu ma, vol. tsa, 21b.6-21b.7; Tibetan in Lindrner, Master of Wisdom, 84. .
4!1('
488
dbu ma 'khrul pa Joms pa, ·madhyamakabhramaghiita; P5250, vol. 95.
~ 89 The Gangtok edition (474.5) lacks a marker indicating a new section. IX.35; Toh. 3871, dbu ma, vol. Ia, 32a.4; Sanskrit in Das Shastri, Bodhicaryii.vatiira, 305308:
490
yadii na bhitvo nitbhavo mate~ santi!fhate pura~l tadiinyagatyabhavena niralambii. praliimyati/1. 491 See also the translation in Scott, Maitrrya's
Backnotes
Distinguishing Phmomma and Purt Bting with Commmt:ary byMipham, 177. 492 XIX.53-54ab; brackets are from Wel-mang Gon-chok-gyel-tsen's Bwssoming Fwwtr, 337.2; Sanskrit in Levi, Mahliyizna-Surrii.la'!'kilra, 170: tatua'!' sa'!'chizdya biz/iinizmat:atva'!' khyizti sarvata~l
t:atua'!' tu bodhisatvilnil'!' sarva~ khyiltyapii.sya tat!/ akhyiznakhyiznatil jn~il asadarthasad.znhayo~l. 4"'1 VI.4cd; brackets are from Wel-mang G
X1.14 brackets are from Wel-mang Gonchok-gyel-tsen's Bwssoming Flowtr, 157.3; Sanskrit in Levi, Mahizyilna-Surrilla'!'kizra, 58: na khalu jagati tasmizdvidyatt ki'!'cid.znyajjagadapi tadiUt!a'!' t:atra sa'!'mutfhabuddhil kathamayamabhiriltfho wkamohaprakilro yadasadabhiniviff~ satsamantizdvihaya!/. 491 sangs rgyas phal po cht zhts bya ba shin tu rtJ'IlS pa chm po 'i mdo, buddhizvatamsakanizmamahilvaipulyasitrra; P761, vol~. 25-26. 496 tk kho na nyid snang ba zhts bya ba 'i rab tu bytd pa, t:attvizlokanilmaprakarar:a; Toh. 3888, dbu ma, vol. sa, 244b.4, 251b.5, and 252a.7. 497 Toh. 3842, dbu ma, vol. tsha, 159a.4. 498 See also the translation in Cha, Dharmadharmatil, 166-170; for commentary see Scott, Mairreya's Distinguishing Phmomtna and Purt Bting with Commmtary by Mipham, 74-75. 499 See also the rranslation in Cha, Dharmadharmatil, 166-170; for commentary see Scott, Mairreya's Distinguishing Phmomma and Purt Bting wfth Commmtary by Mipham, 78-81. 100 See also the rninslation in Cha, Dharmadharmatil, 202; for commentary see Scott, Mairreya's Distinguishing Phmomma and Purt Bting with Commmtary by Mipham, 200. 101 shts rab kyi pha rol tu phyin pa sdud pa tshigs su bead pa, sancayagilthilpraj"izilpilramitil, X11.9-10 and XIII.la; P735, vol. 21; Sanskrit and Tibetan in Akira Yuyama, Prafoa-pilramitil-ratna-gur:asa'!'caya-gilthiz (Cambridge: Cambridge Universiry Press, 1976), 52-53 and 171: rnpasy' adarianu ad.zrianu vtdAnilyt Sfl'!'J"iiily' adarianu adarianu cttanilyd vijiiilna-dtta-manu-darsanu yarra nilsti ayu dhanna-darianu nidiffU tath~atma/1 ii.kasa-
793
d.'"!fU iti sattva pravyaharanti kha-nidariana'!' kutu vim_r!)'ata tram artha'!'i tatha dharma-darsanu nidiffU tathizgattna na hi d.zriana'!' bhar:itu sakya nidArianma/1yo tva paJyati sa paJyati sarva-dharmiln. English translation in Edward Conze, Tht Pttftction ofWisdom in Eight Thousand Lin<S and its Vmt Summary (Bolinas, Calif.: Four Seasons Foundation, 1973), 32-33. 102 IX.78cd; Wel-mang Gon-chok-gyel-tsen's BlossomingFwwtr, 137.1; Sanskrit in Levi, Mahizyilna-Surrizla'!'kizra, 48: sarvathil 'nupalambhaJca upalambha~ paro matal;f. 103 Jam dpal gyi bstod pa byin brlabs dang bcas pa. manjuirisizdhiffhilnastuti; P3534, vol. 79. 104 See Lamotte, La Sommt, vol. I, 78 (VIII.20), and vol. 2, 250-251; and Keenan, Summary, 98. 101 IX.26; Toh. 3871, dbu ma, vol. Ia, 31 b.631b.7; Sanskrit in Das Shastri, Bodhicaryil.vatilra, 217: yadil d.'"!fa'!' iruta'!' jnil.ta naivtha prati!idhyattl saryatai_J kalpanil tvatra du!Jkhahttumivilryattll. IO(• See Lamone, La Sommt, vol. I, 79 (VI11.20), and vol. 2, 252; and Keenan, Summary. 98. 107 The siirra is rhe blo gros rtJ'Il mtshos shus pa, silgaramatiparip_rcchil, P819, vol. 33; see also rhe rranslarion in T akasaki, Rarnagotravibhizga, 248249. '
List of Abbreviations "Dharma" refers to the sde dge edition of the Tibetan canon published by Dharma Press: the Nying-ma Edition of the sDe-dge bKa.'-'gyur and bsTan-'gyur (Oakland, Calif.: Dharma, 1980). "Golden Reprint" refers to the grer bris bstan. 'gyur (Sichuan, China: krung go'i mtho rim nang bstan slob gling gi bod brgyud nang bstan zhib 'jug khang, 1989). "Karmapa sde dge" refers to the sde dge mtshal par bka' 'gyur: A Facsimile Edition of the 18th Century Redaction of Si tu chos kyi 'byung gnas Prepared .under the Direction of H. H. the 16th rgyal dbang karma pa (Delhi: Delhi Karmapae Chodhey Gyalwae Sungrab Pa:rtun Khang, 1977). "P," standing for "Peking edition," refers to the Tibetan Tripi!aka (Tokyo~ Kyoto: Tibetan Tripi~ Research Foundation, 1955-1962). "Toh." refers to the Complete Catalogue (Jfthe Tibetan Buddhist Canons, edited by Pro£ Hukuji Ui (Sendai, Japan: Tohoku University, 1934), and
A Catalogue of the Tohuku Univn.sity Collection of Tibetan Works on Buddhism, edited by Prof. Yel).sho Kanakura (Sendai, Japan: Tohoku University, 1953).
"stog Palace" refers to the Tog Palace Manuscript ofthe Tibetan Kanjur (Leh, Ladakh: Smanrtsis Shesrig Dpemdzod, 1979). "Tokyo sde dge" refers to the sDe dge Tibetan Tripi!aka-bsTan ~gyur preserved at the Faculty ofLetters, University ofTokyo, edited by Z. Yamaguchi, et al .. (Tokyo: Tokyo University Press, 1977-1984).
795
Bibliography Siitras and tantras are listed alphabetically by English title in the first section; the terms "glorious" and "supreme" at the beginning of titles are dropped in the Bibliography. Indian and Tibetan treatises are listed alphabetically by author in the second section; other works are listed alphabetically by author in the third section. Works mentioned in the first or second sections are not repeated in the third section.
1. Sutras and Tantras Angulimala Sim·a angulima!Iyasiitra soc mo'i phreng ba Ia phan pa'·i mdo P879, vol. 34 English translation of chap. 1: Nathan S. Curler. Th~ Sutra ofSor-mo'i ~hrmg-ba (from rh~ Lhasa, P~king, and Derguditions ofth~ bKtt'- 'gyur}. MA thesis, Indiana University, 1981. Bodhisattva Section Sutra bodhisatrvapi!akasiitra byang chub sems dpa'i sde snod kyi mdo P760.12, vols. 22-23 Bri~fExplication ofInitiations sekodde§a dbang mdor bsran P3, vol. 1 Sanskrit and Tibetan: Giacomella Orofino. Sekoddeia: A Critical Edition ~fthe Tibetan Translations. Rome: lstituro Italiano peril Media ed Estremo·Orienre, 1994. The Sanskrit is found in rhe appendix, edited by Raniero Gnoli. Buddha Ground Sutra buddhabhiimisiitra sangs rgyas kyi sa'i mdo P941, vol. 37 Buddha Skull Tantra buddhakapalanamayoginitantrariija sangs rgyas thad pa shes bya ba rna! 'byor ma'i rgyud kyi rgyal po P63, vol. 3 Buddhiivatllr!Uaka Surra buddhavararp.sakanama-mahavaipulyasiitra sangs rgyas phal po che zhes bya ba shin ru rgyas pa chen po'i mdo P761, vols. 25-26. Chakrasa'!'vara Lesur Tantra rantrariija§rilaghusarp.vara rgyud kyi rgyal po dpal bde mchog nyung ngu P16, vol. 2 English translation: Kazi Dawa-Samdup, ed. Shrichakrasambhiira Tantra: A BuddhiJt Tantra. Cal• curra: Thacker, Spink & Co., 1919; repr. New Delhi: Aditya Prakashan, 1987. Chapter ofFinn High Resolve sthiriidhya§ayaparivarra !hag pa'i bsam pa brtan pa'i le'u P890, vol,. 35 .
797
798
Bibliography
Cloud off~=ls Sutra ratnameghasiitra dkon mchog spring gyi mdo P879, vol. 35; Toh. 231, vol. wa Compmdium ofDoctrineSutra dharmasafp.girisiitra chos yang dag par sdud pa'i mdo P904, vol. 36 Compendium ofP~cious QJ
Bibliography
799
dad pa'i srobs bskyed pa Ia 'jug pa'i phyag rgya'i mdo P867, vol. 34 Excellent Golden Light Sima suv;;r':lapcibhasotramasiitrendraraja gser 'od dam pa mdo sde'i dbang po'i rgyal po P174, 175, and 176, vols. 6-7 Tibetan and Chinese texts: Johannes NobeL Suvan:aprabhiiJotramaSutra. Das Go!dglanz-Stitra tin Sanskrit ttxtdes Mahiiyiina-Buddhismus. Leiden: E.J. Brill, 1958. Sanskrit: Johannes Nobel, ed. Suvamaprabhiisottamariltra, Das Go/dglanz-Sutra. Leiden: Brill, 1950. Expression ofManjushni Ultimate Names Tantra mafiju!rijfianasatrvasyaparamlirthanlimasa!pgiti 'jam dpal ye shes sems dpa'i don dam pa'i mtshan yang dar par brjod pa P2, vol. 1 English translation and Sanskrit edition: Ronald M. Davidson. "The Litany of Names ofMafiju!ri." In Tamric and Taoist Studies in Honour ofR.A. Sttin. Melanges chino is et bouddhiques, edited by Michel Strickmann, vol. 20 (!). 1-69. Brussels: lnstitut beige des hautes etudes chinoises, 1981. Translation reprinted, with minor changes, in: Ronald M. Davidson. "The Litany of Names of Mafiju!ri." In Religions ofIndia in Practice, edited by Donald S. Lopez, Jr., 104-125. Princeton, N.J.: Princeton University Press, 1995. Forms ofDoctrine ofthe Great Mi"or ofDoctrine me long chen po'i chos kyi rnam grangs Generation ofGreat Intense Faith Sutra rab tu dad pa chen po bskyed pa'i mdo Great Cloud Sutra mahameghasiitra sprin chen po'i mdo P898, vol.35 Great Drum Sutra mahabheriharakaparivarrasiitra rnga bo che chen po'i le'u'i mdo P888, vol. 35 Great Seal Drop Tantra I Glorious Great Seal Drop Tantra mahamudrati:akaf!!nlimayoginitantrarajadhipati phyag rgya chen po thig le shes bya ba rna! 'byor ma chen mo'i rgyud kyi rgyal po'i mnga' bdag P12,vol.1 Guhyasamiija Tantra sarvararhagatakayavlikcittarahasyaguhyasamlijanamamahakalparlija de bzhin gshegs pa thams cad kyi sku gsung thugs kyi gsang chen gsang ba •dus pa zhes bya oa brtag pa'i rgyal po chen po PSI, vol. 3; Toh. 442, vol. ca Sanskrit text edited by S. Bagchi. The Guhyasamiija Tantra. Darbhanga, India: The Mithila Institute, 1965. Heart Surra/Heart ofWJ.Sdom Sutra · prajfiahrdaya/bhagavatiprajiiapliramitahrdayasiitra shes cab snying po/bcom !dan 'das mashes cab kyi pha rol tu phyin pa'i snying po'i mdo P160, vol.6; Toh. 21, vol. ka (shes rab rna tshogs) Sanskrit: in E. Conze. Thirty Years ofBuddhistStudits, 148-153. Oxford: Cassirer, 1967. English translation: E. Conze. Buddhist Texts Through the Ages. 152-3. rpt. New York: Harper, 1964; also in Geshe Rabten. Echoes ofVoidrim, 18-19. Stephen Batchelor, ed. and trans. London: Wisdom, 1983. English translation with explanation and Sanskrit text: E. Conze. Buddhist Wisdom Books, 77-107. London: George All~1 & Unwin, 1958. Hevajra Tantra hevajratantraraja
800
Bibliography
kye'i rdo rje zhes bya ba rgyud kyi rgyal po PIO, vol. I English translation: D. L Sndlgrove. H~vajra Tantra, Pam I and 2. London: Oxford University Press,1959. English rranslaiion rogerher with l
rab tu zhi ba rnam par nges pa'i cho 'phrul gyi ring nge 'dzin gyi mdo P797. vol.32 Magical Net Tanrra mayajalamaharanrraraja sgyu 'phrul dra ba · Pl02, vol. 4
Bibliography
801
Mahiiparinirvii'!a Surra 'phags pa yongs su mya ngan las 'das pa chen po'i mdo P787, vols. 30~31; cranslated froqt che Chinese by Wang phab shun, dGe ba'i blo gros, and rGya mtsho'i sde in fourteen chapters P788, vol. 31; translaced from the Sanskrit by Jinamitra, Jnanagarbha, and Hlay-da-wa (lha'i zJa ba) in four chapters English cranslation from the Chinese: Kosho Yamamoto. Th~ Mahayana Mahaparinirvii1Jtt-Sutra. Ube, Japan: Karinbunko, 1973. Matrix-ofOm-Gont-Thus Surra a.yatachagatagarbhanamamahayanasiicra 'phags pa de bzhin gshegs pa'i snying po zhes bya ba theg pa chen po'i mdo P924, vol. 36 English translation: William H. Grosnick. "The Tathiigatagarbha Surra." In Buddhim~ in Practic~, ediced by DonaldS. Lopez. Jr., 92-106. Princeton: Princecon University Press, 1995. Also: Shuhui ]. Chen. Affirmation in N~gation: A Study ofth~ Tathiigatagarbha Th~o'Y in th~ Light ofth~ Bodhisattva Practice, 457-503. PhD diss., University ofWisconsin-Madison, 1998. Me~ting ofFath~r and Son Surra picaputrasamagamasiitra yab dang seas mjal ba'i mdo P760.16, vol.23; Toh. 60, vol. nga (dkon brtugs) Ocean ofSky-Trav~lers Tanrra 4akar~avamahayoginicancraraja
mkha' 'gro rgya mcsho chen po rna! 'byor ma'i rgyud kyi rgyal po Pl9, vol. 2 On~ Hundr~d and Eight Nam~s ofth~ P~ifrction ofWisdom prajnaparamicanam~!Macaka
shes cab kyi pha col cu phyin pa'i mcshan brgya rcsa brgyad pa . P172, vol. 6 English translation: Edward Conze. Th~ Shon Prajniipiiramitii Ttxts, 196-198. London: Luzac, 1973. Sanskrit: Edward Conze. Sino-Indian Studi~sV, no. 2 (1956): 118-122. On~ Hundr~d Fifty Moths ofth~ P~ifrction ofWudom prajfiaparamicanaya!acapancasatikasiicra shes cab kyi pha rol cu phyin pa'i cshul brgya lnga bcu pa'i mdo Pl21, vol. 5 English cranslacion: Edward Conze. Th~ Short Prajnilpiiramitii Tats, 184-195. London: Luzac, 1973. f Omammt ofth~ VajracMarrix Tantra vajrahrdayalaiJlkaracancra rdo rje snying po rgyan gyi rgyud P86, vol. 3 P~ifrction ofWudom in Few Lettm svalpalqaraprajnaparamita~iicra
shes cab kyi pha rol ru phyin pa yi ge nyung ngu P159. vol. 6 English rranslacion: Edward Conze. Th~ Short Prajniipiiramitii T~xts, 144-147; London: Luzac, 1973. P~rftction ofWisdom Surra in On~ Hundred Thousand Stanzas !atasahasrikaprajfiaparamica shes cab kyi pha rol ru ph yin pa srong phrag brgya pa P730. vols.12-18; Toh. 8, vols. ka-a ('bum) Condensed English cranslacion: Edward Conze. Th~ Larg~ Sutra on P~rfm Wudom. Berkeley: University of California Press, 1975.
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dkon mchog brrsegs pa chen po'i chos kyi rnam grangs le'u stong phrag brgya pa'i mdo P760, vols. 22-24 Qumions ofKashyapa Sutra I Kiishyapa Chapta Surra kasyapaparivarrasiitra · 'odsrung gi le'u'i mdo P760.43, veil. 24; Toh. 87, vol. cha Sanskrir: Alexander von Stacl-Holstein. ~yapaparivarta: A Mahiiyanasiltra of th• Ratnaku!a Class. Shanghai: Commercial Press, 1926; reprint, Tokyo: Meicho-fukyii-kai, 1977. English translation: Garma C. C. Chang. ed. A Treasury ofMahayana Sutras. Universiry Park: Pennsylvania State University Press, 1983. Questions ofManjushri Surra mafijusripariprcchasutra 'jam dpal gyis dris pa'i mdo P839, vol. 34 Qumions ofSii.garamati Surra sagaramatipariprcchasiitra blo gros rgya mtshos zhus pa'i mdo P819, vol. 33; Toh. 152, vol. pha Qumions ofRatnachUtja •ratnaciigapariprcchasiitra grsug na rin po ches zhus pa'i mdo P760.47, vol. 24 Rmntion Mantra for Enuring into th~ Non-Conc•ptual avikalpapravdanamadharat~i
rnam parmi rrog par 'jug pa'i gsungs Toh. 142. vol. pa &velation ofth• Thought Tantra sandhivyakai:a~Jatantra
dgongs pa lung bsran pa'i rgyud P83, vo!. 3. Sa'flpufa caturyoginisal]lpuratantra rnal 'byor rna bzhi'i kha sbyor kyi rgyud P24, vol. 2 Sa'!'varodaya Tantra mah3.sal]lvarodayatantraraja bde mchog 'byung bashes bya ba'i rgyud kyi rgyal po chen po P20, vol. 2 English translation, Sanskrit and Tibetan texts: Shinichi Tsuda. The Sa'!'varodaya-Tantra: Selected' Chapters. Tokyo: The Hokuseido Press, 1974. Secret Moon Drop Tantra candraguhyarilakanamamaharantraraja zla gsang thig le shes bya ba rgyud kyi rgyal po chen po P1ll,vol.4 Shrimiiladevi Surra phags pa lha mo dpal phreng gi seng ge'i sgra zhes bya·ba theg pa chen po;i mdo arya§rimaladevisil]lhanadanamamah~yanasiitra
P760.48, vol. 24 English translation: Alex Wayman and Hideko Wayman. Th• Lion's Roar ofQuun Srimii.liz: A Buddhist Scripture on the Tathii.gatagarbha Theory. New York: Columbia Universiry Press, 1974.
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803
Supplnnmt to th~ Thorough Union Tamra *siuppufibindu rgyud kyi rgyal po chen po dpal yang dag par sbyor ba'i thig le P27, vol. 2 Sutra Indicating th~ Inconuivabk Qualiti~s and Pristin~ Wisdom ofa On~-Gon~- Thus rathagatagu~ajfianacinryavi~yavataranirddasutra
de bzhin gshegs pa'i yon ran dangye shes bsam gyis mi khyab pa'i yulla 'jug pa bstan pa'i mdo P852, vol. 34 Surra Indicating tlu Indivisibk Natur~ ofth~ Ekinmt ofAttribut~s dharmadharuprak,ryasambhedanirddasurra chos kyi dbyirigs kyi rang bzhin dbyer med par bstan pa'i mdo P760.8, vol. 22 Surra ofLimitkss Approacha ofPurification ananramukhapari§odhananirde§aparivarrasutra 'phags pa sgo mtha' yas pa rnam par sbyong ba bstan pa'i le'u mdo P760.2, vol. 22 Surra ofth~ Gr~at Emptiness maha§iinyatanamamahasiitra mdo chen po stong pa nyid chen po P957, vol. 38 Surra on th~ H~avily Adorned ghanavyiihasiitra rgyan stug po bkod pa'i mdo P778, vol. 29 Surra ofth~ Inconc~ivabk Sph~r~ ofBuddhas acinryabuddhaviSayanirddasutra sangs rgyas kyi yul bsam gyis mi khyab pa bsran pa'i mdo P760.35, vol. 24 Surra on th~ Inconuivabk Mysi~ri~s ofth~ On~-Gon~- Thus rathagatacinryaguhyanirddasiitra de bzhin gshegs pa'i gsang ba bsam gyis mi khyab pa bstan pa'i mdo Toh. 47, vol. ka (dkon brrs.gr) Surra S~t Forth by Al
blo gros mi zad pas bstan pa P842, vol. 34 Tibetan text and Sanskrit fragments: Jens Braarvig. Al
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de bzhin gshegs pa'i snying rje chen po bstan pa'i mdo I 'phags pa gzungs kyi dbang phyug rgyal pos ~~~·
.
P814, vol. 32 Sutra Unrav~ling th~ Thought sarpdhinirmocanasiitra dgongs pa nges par 'grel pa'i mdo P774, vol. 29; Toh. 106; Dharma, vol. 18; Th~ Tog Palau Edition ofth~ Tib~tan KAnjur, vol. 63, 1160 (Leh: Smanrtsis Shesrig Dpemzod, 1975-\978} Tibetan text and French translation: Etienne Lamotte. Sa1f"/hinirmocanasUtra. L 'Explication des mystim. Louvain: Universite de Louvain, 1935. English translation: C. John Powers. Wudom of Buddha: Samdhinirmocana Sutra. Berkeley: Dharma, 1995. Also: Thomas Cleary. Buddhist Yoga: A Comp~hmsiv~ Couru. Boston: Shambh~a. 1995. . Tantra ofNon-Pollution dp~ rnyog pa med pa'i rgyud n.d. Tantra ofth~ Supmn~ Original Buddha §rijmamadya I §riparamildyanamamahayanakalpariija dpal dang po'i sangs rgyas I dp~ mchog dang po zhes bya ba theg pa chen po'i rrog pa'i rgyal po P119, vol. 5; Toh. 488, vol. ta · Thorough Purification ofAll Bad TransmigratioN Tantra sarvadurgatiparitodhanatejoriijasya tarhagatasya arhat~ samyaksarpbuddhasya kalpa de bzhin gshegs pa dgra· bcom pa yang dag par rdzogs pa'i sangs rgyas ngan song thams cad yong su sbyong ba gzi brjid kyi rgyal po'i brrag pa PI16, vol. 5; Toh. 483, vol. ta English translation, Sanskrit and Tibetan texts: Tadeusz. Skorupski. Th~ Sarvadurgaiiparisodhana Tantra: Elimination ofAll Evil Dmini~s. Ddhi: Motilal Banarsidass, 1983. Thorough Union Tantra saqtpu!inamamahiltantra yang dar par sbyor ba shes bya ba'i rgyud chen po P26, vol. 2 Twmty-fiw Thousand Stanza P~tftction ofWisdom Sutra pancavirpjatisahasrikaprajnaparamita ·shes rab kyi pha rol tu phyin pa stong ph rag nyi shu lnga pa P731, vol. 19 English translation (abridged): Edward Conze. Th~ Larg~ Sutra on th~ P~tftction a/Wisdom. Berkeley: University of California Press, 1975. Unrulinm Tantra anavilarantrariija rgyud kyi rgyal po rnyog pa med pa P58, vol. 3 Vajras~kara Tantra vajra§ekharamahaguhyayogatantra gsang barn~ 'byor chen po'i rgyud rdo rje rrse mo P113, vol. 5; Toh. 480, vol. nya . Vajra Garland Tantra I Expmsion ofth~ Vajra Garland, Disdosing th~ Stem Essmc~ ofAll Tantras vajramalabhidhanamahayogaramrasarvatanrrahrdayarahasyavibhangd rdo rje phreng ba mngon par brjod pa rgyud thams cad kyi snying po gsang ba rnam par phye ba P82, vol. 3 Vajravir.fara1Jil Tantra I Exumiw Vajravir.faril'}a Tantra *vajravi4ara~Javaipiilyatantra
rdo rje rnam 'joms kyi rgyud rgyas pa [not extant]
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2. Other Sanskrit and Tibetan Works A-ku Lo-dro-gya-rso I Gung-rang f.o-dro-gya-rso (a khu blo gros rgya mr:sho I gung thang blo gros rgya l!ltsho; 1851-1930) Pr~cious Lamp I Commmtary on th~ Difficult Poinr:s of (Dzong-ka-ba }) "Tr~atiu Diffirmtiating lnurpmabk and th~ Definitive Meanings, Th~ &sma ofEloqumc~ •: A Pr~cious Lamp drang ba dang nges pa'i don rnam par 'byed pa'i bsran bcos legs bshad snying po'i dka' 'grel rin chen sgron me Delhi: Kesang Thabkhes, 1982. Aryadeva ( 'phags pa /ha, second to third cenrury C.E.) Compilation ofth~ Essmc~ ofWisdom jfianasarasamuccaya ye shes snying po kun las brus pa P5251, vol. 95 Establishmmt ofth~ R~asoning and Logic Rtfoting Mistak~ skhalirapramarhanayukriherusiddhi 'khrul pa bzlog pa'i rigs pa gran rshigs grub pa P5247, vol. 95 Four Hundrd I Tr~atis~ ofFour Hundred Stanzas caru':lbtaka§asrrakarika bsran bcos bzhi brgya pa zhes bya ba'i rshig le'ur byas pa P5246, vol. 95; Toh. 3846, vol. tsha Edited Tibetan· and Sanskrit fragments and English translation: .Karen Lang. Aryadroa} Catu~1ataka: On th~ Bodhisattva's Cultivation ofM~rit an4 Knowkdg~. Indiske Studier, 7. Copenhagen: Akademisk Forlag, 1986. English translation: Geshe Sonam Rinchen and Ruth Sonam. Yogic Duds ofBodhisattvas: Gyel-tsap on Aryadwa's Four Hundml. Ithaca, N.Y.: Snow Lion, 1994. Italian translation of the last half from rhe Chinese: Giuseppe Tucci. "Studi Mahayanici: Laversione cinese del Catu':l§araka di Aryadeva, confronra col resto sanscrito e Ia rraduzione tibetana." Rivistadegli Studi Orimtali 10 (1925): 521-567. Lamp Compmdium for Practiu caryamelapakapradipa spyod bsdu! sgron rna P2668, vol. 61 Lmgth ofa Forearm hastava.laprakara~akarika
cab tu byed pa lag pa'i tshad P5244, vol. 95; P5248, vol. 95 Middk Way Conqum Over Mistak~ madhyamakabhramaghata dbu rna 'khrul pa 'joms pa P5250, vol. 95 :Asai!ga (thogs m~d. fourth century) Commmtary on (Maitrrya's) "Sublim~ Continuum of the Grw V~hick" I Explanation of(Maitrrya's) "Sub5m~ Continuum ofth~ G"at V~hick" mahayanottaratantruastravyakhya rheg pa chen po'i rgyud bla ma'i bsran bcos kyi rnam par bshad pa P5526, vol. 108 Sanskrit: E. H. Johnston (and T. Chowdhury). The Ramagotravibhaga Mahayanottaratantnuastra. Parna, India: Bihar Research Socier)r, 1950. English translation: E. Obermiller. "Sublime Science of rhe Grear Vehicle ro Salvation." Acta Orienuzlia 9 (1931): 81-306. Also:]. Takasaki. A Study on th~ Ramagotravibhaga. Rome: Istiruto !raliano peril Medio ed Ememo Orienre, 1966.
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Five Treatises on the Grounds 1. Grounds ofYogic Practice yogadirabhiimi rna! :byor spyod pa'i sa P5536-5538, vols. 109-110
Grounds ofBodhi.ratwm bodhisatrvabhiimi bya~g chub sems pa'i sa P5538, vol. 110 Sanskrit: Unrai Wogihara. Bodhisatwabhumi: A Stattment of the Wholt Course of the Bodhisattva (Being die Fifteenth Stction of Yogiiciirabhumi). Leipzig: 1908; Tokyo: Seigo Kenyiikai,, 1930"1936. Also: Nalinaksha Dun. Bodhisatwabhumi (Bting the XVth Smion of Asangapada's Yogacarabhumi). Tibetan Sanskrit Works Series 7. Parna, India: K. P. Jayaswal Research Institute, 1966. English translation of the Chapter on Suchness, the fourth chapter of Parr I which is the fifteenth volume of the Grounds of Yogic Practice: Janice D. Willis. On Knowing Reality: The Tattviirrha,Chapter ofAsanga's Bodhisatwabhumi. New York: Columbia University Press, 1979; reprint, Delhi: Morita! Banarsidass, 1982.
Grounds ofHearm nyan sa ~ravakabhiimi
P5537, vol. 110 Sanskrit: Karunesha Shukla. SriivakabhUmi. Tibetan Sanskrit Works Series 14. Parna, India: K. P. Jayaswal Research Institute, 1973.
2. Compendium ofAscertainments nir':layasal!lgraha I vinikayasal!lgraha':li rnam par gran Ia dbab pa bsdu ba P5539, vols. 110-111 3. Compendium'ofBmes vastusal!lgraha gzhi bsdu ba P5540, vol. Ill 4. Compendium ofEnumerations · paryayasal!lgraha rnam gr.ing bsdu ba P5542, vol. Ill, 5. Compendium ofExplanations vivara':lasal!lgraha rnam par bshad pa bsdu ba P5543, vol. Ill Two Summaries 1. SummaryofMan!fostKnowltdge abhidharmasamu~caya chos mngon pa kun brus P5550, vol. 112 ,Sanskrit: Pralhad Pradban. Abhidharma Samuccaya of Asanga. Visva-Bharati Series 12. Sanrinikeran, India: Visva-Bharati (Sanrinikeran Press), 1950. French translation: Walpola Rahula. La Compendium de !a super-doctrine (phil11Sophie) (Abhidharmmamuccaya) d:&anga. Paris: Ecole Fran~ais~ d'Extreme-Orienr, 1971. 2. Summary ofthe Great Vehiclt mahayanasal!lgraha theg pa chen po bsdus pa P5549, vol. 112
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French translation and Chinese and Tibetan texts: ~rienne Lamotte. La Somm~ du grand vlhicuk d'Asanga, 2 vols. Publications de ('Institute Orientalisre de Louvain 8. Louvain: Universit~ de Louvain, 1938; reprint, 1973. ' English translation: John P. Keenan. Th~ Summary of th~ Gr~at v~hick by Bodhiiattva Asanga: Translaudftom th~ Chinm ofParamiirtha. Berkeley, Calif.: Numara Cenrer for Buddhisr Translarion and Research, 1992. Avalokiravrara (spyan ras gzigs bnui zhugs) Commmtary on (Bhiivaviv~ka 's) "Lamp for (Niigarjuna 's) 'Wisdom"' prajiHi pradi pa fika shes rab sgron ma'i rgya cher 'grel pa P5259, vol. 96-97 Bhavaviveka (kgs klan 'by~d. c. 500-570?) Blau ofR~asoning I Commmtary on th~ "H~art ofth~ Middk Way·:· B!au of&atoning madhyamakahrdayavrnirarkajvala dbu ma'i snying po'i 'grel pa rrog ge 'bar ba P5256, vol. 96; Toh. 3856, vol. dza Partial English translarion {chap. 3, 1-136): Shotaro !ida. &ason and Emptinm. Tokyo: 1-lokuseido, 1980. H~art oftlu Middk Way madhyamakahrdayakilrika dbu ma'i snying po'i rshig le'ur byas pa P5255, vol. 96; Toh. 3855, vol. dza Partial Sanskrit and Tibetan edition (chaps. 1-3): Annette L. Heitmann. Trxtkririsch~r &irrag zu Bhavyar Madhyamakahrdayakarikil Kapitti 1-3. Copenhagen: Videnskabsburikkens Forlag, Kobenhavns Universitet, 1998. Partial English translation (chap. 3, 1-136): Shotaro Iida. Rtason and Emptintss. Tokyo: Hokuseido, 1980. Lamp for (Nilgilrjuna i) "Wisdom, "Commmtary on th~ "Tr~atis~ on th~ Middk" prajfiapradipamiih\madhyamakavrrri dbu rna rtsa ba'i 'grel pa shes rab sgron rna P5253, vol. 95 English translation and Tibetan text (chapters 3-5, 17, 23, 26): William Ames. Bhiivaviv~ka's Prajtiapradipa: Six Chapws. PhD diss., University of Washington, 1986. Bhiivaviveka the Lesser (kgs klan chung ba)• P"cious Lamp forth~ Middk madhyamakaratnapradipa dbu rna rin po che'i sgron rna P5254. 95 Bodhibhadra (byang chub bzang po) Conntcted Explanation of[Aryatkva 's} "Compilaiion oftht Essmu ofWisdom • jfianasiirasamuccayanamanibandhana ye shes snying po kun las brus pa shes bya ba'i bshad sbyar P5252, vol. 95 Buddhapalira (sangs rgyar bskyangs, c.470-540?) Buddhapiilita Commmtary on (Niigiirjuna i) "Tr~atis~ on th~ Middk • buddhapaliramiilamadhyamakavrrri dbu rna rrsa ba'i 'grel pa buddha pa li ra P5254, vol. 95; Toh. 3842, vol. tsha
wt
Christian Lindtner (Wimtr ilitschrift fiir dit Kumk Siidasims 26 (1982): 172-184) argues rhar rhe author of this rexr is rhe same as rhe aurhor of Tarkajvil/it, ere. Ruegg's Tht Litmztu" oftht Madhyamaka SchoolofPhilosophy, 66 and 71, disagrees, arguing instead for rwo Bhavavivekas.
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Edited Tibetan (chaps. 1-12h Max Walleser. Mulamadhyamakavrui: Tibetische Obermzung Buddhapalita. Bibliorheca Buddhica XVI. Osnabriick: Biblio Verlag. 19.70. English translation of chap. I: }udit Feher. "Buddhapalira's Mulamadhyamakavrai-Airival and Spread of Priisa~gi(q.-Madhyamika Literature in Tibet. • In Tibetan and Buddhist Studies Commemorating the 200th Anniversary of the Birth of Akxarukr Csoma de Koros, vol. I, edited by Louis Ligeti, 2!.1-240. Budapest: Akadmiai Kiado, 1984. Tibetan edition and English translation of chap.l8: Christian Lindtner. "Buddhapalira on Emptiness." Indo-/rani4njouma/23 (1981), 187-217. Bu-'at~n Rin-chen-drup (bu sion rin chen grub, 1290~ 1364) Annotations to (Ka/ki PuT}f/arika's)""CJmmmtary on the Wudom Chapter» I Commmtarial Explanation of the_ "Wudom Chapter" [of the Kiilachakra Tantra}, Annotations to (Ka/ki PuiJf!arika's) "Stainless L~t"
·
ye shes kyi le'u 'grel bshad dri med 'od kyi mchan Collected Works, volume 4 (ga) Edition cited: Lhasa, Tiber: par pa dpalldan, n.d. Also: New Delhi: International Academy o£ Indian Culture, 1966 Annotations for Easy Utzderstanding ofthe Condmud Glorious Kiilachakra Tanrra, Great King ofTantras Arisen from the Suprtme Original Buddha mchog gi dang po'i sangs rgyas las phyungs ba rgyud kyi rgyal po chen po dpal dus kyi 'khor lo'i bsdus pa'i rgyud kyi go sla'i mchan Collected Works, volume I (ka) Edition cited: Lhasa, Tiber: par pa dpa/ /dan, n.d. Also: New Delhi: International Academy of Indian Culture, 1966 Chandragomin (seventh century) Praise ofManjughofha mafiju~risadhi~rhanasruri
'jam dpal gyi bstod pa byin brlabs dang bcas pa P3534, vol. 79 Chandrakirti (:da ba gragr pa. seventh century) [Auto}commentary the "Supplement to (Nagarjuna 's) 'Trtatise on the Middle'"
on
madhaymakavararabha~
dbu rna Ia 'jug pa'i bshad pa I dbu ma Ia 'jug pa'i rang 'grel . P5263, vol. 98; Toh. 3862, vol. 4. Also: Dharmsala, India: Council of Religious and Cultural Affairs, 1%8. Tibetan: Louis de La Vallee Poussin. Madhyamakavatiira par Candrakirti. Bibliorheca Buddhica, 9. Osnabriick, Germany: Biblio Verlag. 1970. French translation (up to chap. 6, sranza 165): Louis de La Vallee Poussin. Muslon 8 (1907): 249317; Muston II (1910): 271-358; Muslon 12 (1911); 235-328. German translation (chap. 6, 166-226): Helmut Tauscher. Candrakirti-Madhyamakavatiirrzh und Madhyamakavariirabhiifyam~ Wiener Srudien zur Tiberologie und Buddhismuskunde, 5. Vienna: Aibeitskreis ftir Tibetische und Buddhisrische Srudien UniversitRt Wien, 1981. Clear Lamp Commentary on the Guhyasamaja . pradipoddyorananamrika sgron ma gsa! bar byed pa zhes bya ba'i rgya cher bshad pa P2650, vol. 60 Clear Wonis, Commentary on (Nagiirjuna's} "Trtatiu on the Middle" miilamadhyama(q.vrnip,tasannapadli dbu ma rrsa ba'i 'grel pa tshig gsa! ba P5260, vol. 98; Toh. 3860, vol. 4. Also: Dharmsala, India: Tibetan Cultural Printing Press, 1968. Sanskrit: Louis de La Vallee Poussin. Mulamadhyamakakarikiis ek Nagii.rjuna avec Ia Prasannapadiz ·commentaire de Candrakirti. Bibliotheca Buddhica, 4. Osnabriick, Germany: Biblio Verlag,. 1970. Also, Sanskrit, Tibetan, and French translation of the MadhyamakaJiistrastuti that condudes Clear Words: J.W. deJong. "La Madhyamak;dasrrastuti de Candrakirti," Orims Extmnus
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9 (1962), 47-56. English rranslarion (chaps. I, 25): T. Stcherbatsky. Conetption ofBuddhist Nirvii!J,a. 77-222. Leningrad: Office of the Academy of Sciences of the USSR, 1927; rev. reprint, Delhi: Morilal Banarsidass, 1978. English rranslation (chap. 2): Jeffrey Hopkins. "Analysis of Coming and Going." Dharmsala, India: Library of Tibetan Works and Archives, 1974. Partial English translation: Mervyn Sprung. Lucid Exposition of th~ Middle Way: Th~ Esuntial Chapters .from th~ Prasannapadil ofCandrakirti translattd.from th~ Sanskrit. London: Routledge, 1979; Boulder: Prajfia Press, 1979. French translation (chaps. 24, 6-9, II, 23, 24, 26, 28): Jacques May. Prasaimapadil Madhyamakavrtti, dou:u chapitres rraduirs du uznscrit ~~ du tibirain. Paris: Adrien-Maisonneuve; 1959. French translation (chaps. 18-22): J. W. de Jong. Cinq chapitres ek Ia Prmannapadii. Paris: Geurhner, 1949~ French translation (chap. 17): 1!. Lamotte. "Le Traite de !'acre de Vasubandhu, Karmasiddhiprakara~a." Milangt~ chinois ~t bouddhiques4 (1936): 265-288. German translation (chaps. 5, 12-26): Stanislaw Schayer. Ausgewiilt~ Kapittl aus d~r Prmannapadii. Krakow: Naktadem Polskiej Akademji Umiejernosci, 1931. German translation (chap. I 0): Stanislaw Schayer. "Feuer und Brennsroff." Rocznik Orjmralistyczny7 (1931): 26-52.
Supplemmt to (Nitgitrjuna's)
"Tr~atis~
on
th~ Middle"
madhyamakavarara dbu ma Ia 'jug pa P5261, P5262, vol. 98; Toh. 3861, Toh. 3862, vol. Tibetan: Louis de La Vallee Poussin. Madhyamakitvatitra par Candrakirti. Bibliotheca Buddhica, 9. Osnabruck, Germany: Biblio. Verlag. 1970. English translation: C. W. Huntington, Jr. Th~ Em;rinm ofEmptiness: An Introduction to Early IndianMadhyamika, 147-195. Honolulu, Hawaii: UniversiryofHawaii Press, 1989. English translation (chap. 1-5): Jeffrey Hopkins. Compassion in Tzb~tan Buddhism. London: Rider, 1980; reprint, Ithaca, N.Y.: Snow Lion, 1980. English translarion (chap. 6): Stephen Batchelor. Echo~s ofVoidnm by Geshe Rabten, 47-92. London: WISdom, 1983. See also references under Chandrakirri's {Auto}commmtary on th~ "Supplemmt." Dharmakirti (chos kyi grags pa, seventh century)
a
Commmrary on (Dignitga's} "Compilation ofPrim~ Cognition" prama~avarrrikakarika
rshad rna rnam 'grel gyi rshig le' ur byas pa P5709, vol. 130; Toh. 4210, vol. et. Also: Sarnarh, India: Pleasure of Elegant Sayings Press, 1974. Sanskrit: Dwarikadas Shastri. Pramii!J,avitrttika ofAchitrya Dharmakirtti. Varanasi, India: Bauddha Bharati, 1968. Sanskrit and Tibetan: Yiisho Miyasaka, "Pramit7Javarttika-kitrikit: Sanskrit and Tibetan," Indo Kotm Kmkyu (Acta Indologica) 2 (1971-72): 1-206. English translation (chap. 2): Masatoshi Nagatomi, "A Study of Dharmakirti's Prama~avarrrika: An English Translation and Annotation of the Prama~avarrtika, Book 1." PhD diss., Harvard University, 1957. English translation (chap. 4): Tom J.F. Tillemans. Dharmakirti's Pramit7Javitrttika: An Annotattd Translation ofth~ Fourth Chapttr (paritrthitnumitna), vol. I (k. 1-148). Vienna: Osterreichischen Akademie der Wissenschaften, 2000. Dignaga (phyogs kyi glangs po, sixrh cenrury)
Compilation ofPrim~ Cognition prama~asamuccaya
tshad rna kun las btus pa P5700, vol. 130 English translation (partial): .M. Harrori. Dignaga, On Ptrception. Cambridge, Mass.: Harvard
810
Bibliography
Universiry Press, 1968. Summllry M~aninfl ofth~ Eight Thousand Stanza P~rfiction ofWudom Sima prajfiapararnitapi1,14artha I prajfi;'lparamirasa!pgrahakarika brgyad srong don bsdus I shes cab kyi pha rol ru phyin rna bsdus pa'i rshig le'ur byas pa P5207. vol. 94 Dol-bo-ba Shay-rap-gyel-rsen (dol po pa shes rab rgyal mtshan; 1292-1361) Eloquent Elucidation of(Maitrryai) "T~ati.s~ on th~ Sublim~ Continuum ofth~ Great Vehicle": Rays of the Sun rheg pa chen po rgyud bla ma'i bsran bcos legs bshad nyi mii 'od zer Thimphu, Bhutan: Kunsang Topgay, 1976. Great Calculation ofth~ Doctrine, Which Has th~ Significance ofa Fourth Council bka' bsdu bzhi pa'i don bsran rrsis chen po Matthew Kapsrein. The 'Dzam-thang Edition ofthe Colkcted Works ofKun-mkhyen Dol-po-pa Shesrab-rgyal-muhan: Introduction and Catalogu~. vol. 5, 207-252. D.elhi: Shedrup Books, 1992. English translation: Cyrus R Stearns. The Buddha ftom Dol po: A Study of the Lift and Thought of ·the Tib~tan Master Dolpopa Sherab Gyaltsm, 127-173. Albany, N.Y.: Stare Universiry of New York Press, 1999. Mountain Doctrine, Ocean ofDefiniti':'e Meaning: Final Unique Quintessential Instructions ri chos nges don rgya rnrsho zhes bya ba mrhar thug thun mong rna yin pa'i man ngag 'Gangtok. India: Dodrup Sangyey Lama, 1976. Also: 'dzam thang bsarn 'grub nor bu'i gling, n.d. . Also: Matthew Kapsrein. The 'Dzain-thang Edition ofth~ Cotkcttd Works ofKun-mkhyen Dol-po-pa Shes-rab-rgyal-mtshan: Introduction and Catalogue, vol. 2, 25-707. Delhi: Shedrup Books, 1992. Also: Beijing: ini rigs dpe skrun khang, 1998. English translation in rhe present volume. Dzong-ka-ba f.o-sang-drak-ba (uong kha pa blo bzang grags pa, 1357-1419) Explanation of (Niigiirjuna i) "Tr~atire on the Middle •; Ocean of Reasoning I Great Commentary on (Niigiirjuna's) "T~atise on the Middle" dbu rna rrsa ba'i rshig le'ur byas pa shes rab ces bya ba'i rnam bshad rigs pa'i rgya mrsho I rrsa shes rik chen P61 53. vol. 156. Also: Sarnarh, India: Pleasure of Elegant Sayings Printing Press, n.d. Also: rje tsong kha pa 'i flung dbu mil 'i Ita ba 'i skor, vols. 1-2. Sarnarh, India: Pleasure of Elegant Sayings Press, 1975. Also: Delhi: NgawangGelek, 1975. Also: Delhi: Guru Deva, 1979. English translation (chap. 2): Jetfrey Hopkins. Ocean of Reasoning. Dharmsala, India: Library of Tibetan Works and Archives, 1974. Exttnsiw Commentary on the Difficult Points of the Mind-Basis-ofA/1 and Afflicted lntetkct: Ocean of Eloquenc~
yid dang kun gzhi'i dka' ba'i gnas rgya cher 'grel pa legs par bshad pa'i rgya rnrsho P6149, vol. 154. Also: Delhi: Ngawang Gelek, 1975. Also: Delhi: Guru Deva, 1979. English translation: Gareth Spamam. Oc~an of Eloquence: Tsong kha pai Commentary on th~ Yogiiciira Doctrin~ ofMind. Albany, N.Y.: Stare Universiry of New York Press, 1993. Exttnsiv~ Explanation of(Chandrakirti's) "Supplement to (Niigiirjuna's) 'Tr~ati.s~ on th~ Middle'": Illumination ofth~ Thought dbu rna Ia 'jug pa'i rgya cher bshad pa dgongs pa rab gsa! P6143, vol. 154. Also: Sarnarh, India: Pleasure of Elegant Sayings Press, 1973. Also: Delhi: NgaYiang Gelek, 1975. Also: Delhi: Guru Deva, 1979. English translation (chaps. 1-5): Jetfrey Hopkins. Compassion in Tibetan Buddhism, 93-230. Ithaca, N.Y.: Snow Lion, 1980. English translation (~hap. 6, s~anzas 1-7): Jetfrey Hopkins and Anne C. Klein. Path to th~ Middle: Madhyamaka Philosophy in Tibet: Th~ Oral Scholarthip of Kmtur Y~shay Tupden, by Anne C. Klein, 147-183, 252-271. Albany, N.Y.: 'Srare University of New York Press, 1994. Four lnterwovm Annotations on (Dzong-ka-ba's) "Gr~at Exposition ofth~ Stag~s ofth~ Path" Th~ Lam rim ch~n mo ofthe incomparabk Tsong-kha-pa, with th~ inrerlineal notts ofBa-so Chos-kyi-
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811
rgyal-mtshan, Sd~·drug Mkhan-chm Ngag-dbang-rab-rtan, Jam-dbyangr-bshad-pa 'i-rdo-rj~. and Bra-sri Dge-bsh~s Rin-chen-don-grub New Delhi: Chos-'phel-leg5-ldan, 1972
Golden Rosary ofEloquenc~ I Extmsiw Explanation of(Maitrtya's} "Ornament for the Ckar &alization, Tr~atis~ of Quin~ssmtial Inmuctions on th~ P~tfoction of wisdtJm • as w~o as Its Commentaries: Golden Rosary ofEloqumu legs bshad gser 'phreng I shes rab kyi pha rol tu phyin pa'i man ngag gi bstan bees mngon par rtogs pa'i rgyan 'grel pa dang bcas pa'i rgya cher bshad pa legs bshad gser gyi phreng ba P6150, vols. 154-155. Also: Delhi: Ngawang Gelek, 1975. Also: Delhi: Guru Deva, 1979. ofSec"t Mantra I Th~ Stag~s ofth~ Path to a Conqueror and Pervasiv~ Mas~r, a Gr~at
Gr~at Exposition
Vajradhara: Rw~aling All Secret Topics sngag5 rim chen mo I rgyal ba khyab bdag rdo rje 'chang chen po'i lam gyi rim pa gsang ba kun gyi gnad rnam par phye ba P6210, vol. 161. Also: Delhi: Ngawang Gelek, 1975. Also: Delhi: Guru Devd, 1979. English translation (chap. 1): H.H. the Dalai Lama, Tsong-ka-pa, and Jeffrey Hopkins. Tantra in Tib~t. London: George Allen and Unwin, 1977; reprint, with minor corrections, Ithaca, N.Y.: Snow Lion, 1987. English translation (chaps. 2-3): H.H. the Dalai Lama, Tsong-ka-pa, and Jeffrey Hopkins. The Yoga ofTib~t. London: George Allen and Unwin, 1981; reprinted as Ddty Yoga. Ithaca. N.Y.: Snow Lion, 1987. English translation (chap. 4): H.H. the Dalai Lama, Dzong-ka-ba, and Jeffrey Hopkins. Yoga Tantra: Paths to Magical Ftats.1thaca, N.Y.: Snow Lion, 2005. Gr~at
Exposition of th~ Stages ofth~ Path I Stag~s ofthe Path to Enlightenment Thoroughly T~aching All Thm Typ~s ofB~ingr lam rim chen mo I skyes bu gsum gyi nyams su blang ba'i rim pa thams cad tshang bar sron pa'i th~ Stag~s ofPractic~ ofth~
byang chub lam gyi rim pa P6001, vol. 152.. \lso: Dharmsala, India: Tibetan Cultural Printing Press, 1964. Also: Delhi: Ngawang Gelek, 1975. Also: Delhi: Guru Deva, 1979. Edited Tibetan: Tsulrrim Kelsang Khangkar. Th~ Great Tr~atis~ on th~ Stag~s ofth~ Path to Enlightenment (Lam Rim Chen Mo}. Japanese and Tibetan Buddhist Culture Series, 6. Kyoto: Tibetan Buddhist Culture Association, 200 I. English translation: Lamrim Chenmo Translation Committee. The Gmu Treatis~ on th~ Stages of th~ Path rc Enligh~nment. Jashua W.C. Cutler, editor-in-chief. Guy Newland, editor. 3 vols. Ithaca, N.Y.: Snow Lion, 2000-2004. English translation of the part on the excessively broad object of negation: Elizabeth Napper. Dependent-Arising and Emptinm, 153-215. London: WISdom, 1989. English translation of the part on the excessively narrow object of negation: William Magee. Th~ Narur~ ofThingr: Emptiness and Essenct in th~ G~/uk World, 179-192. !tha~a, N.Y.: Snow Lion, 1999. English translation of the parts on calm abiding and special insight: Alex Wayman. Calming th~ Mind and Disc~rning th~ &a/,_81-431. New York: Columbia University Press, 1978; reprint, New Delhi, Motilal Banarsidass, 1979~ M~dium-Length
Exposition ofth~ Stages ofth~ Path I Short Exposition· ofth~ Stages ofth~ Path to Enlight-
~nm~nt
lam rim 'bring /lam rim chung ngu I skyes bu gsum gyi nyams su blang ba'i byang chub lam gyi rim pa P6002, vol. 152-153. Also: Mundgod, India: dga'ldan shar rrse, n.d. (includes outline of topics by T rijang Rinbochay). Also: Dharmsala, India: Tibetan Cui rural Priming Press, 1968. Also: Delhi: Ngawang Gelek, 1975. Also: Delhi: Guru Deva, 1979. English translation of the section on special insight: Jeffrey Hopkins. Othu-Emptiness, Self Emptiness: Diil-bo-ba and Dzong-ka-ba. Ithaca, N.Y.: Snow Lion Publications, forthcoming. Also, Robert Thurman. "The Middle Transcendent Insight." Lift and T~achings of Tsong Khapa. 108-185. Dharmsala, India: Library ofTibetan Works and Archives, 1982.
812
BibLiography
Prai.u of Dependent-Arising I Praiu of the Supramundane Victor Buddha from the Approach of His Teaching the Profound Dtpendmt-Arising: Tht Essenct ofEwquenct rren 'brei bstod pa I sang rgyas bcom !dan 'das Ia zab mo rren cing\ 'brei bar 'byung ba gsung ba'i sgo nas -bstod pa legs par bshad pa'i snying po P6016, vol. 153. Also: Delhi: Ngawang Gelek, 1975. Also: Delhi: Guru Deva, 1979. English translation: Geshe Wangyal. The Door ofLibtration, 175-86. New York: Maurice Girodias ASsociates, 1973; reprint, New York: Lotsawa, 1978; rev. ed., Boston: Wisdom, 1995. Also: Robert Thurman. Lifo and Ttachings ofTsong Khapa, 99-107. Dharmsala, India: Library of Tibetan Works and Archives, 1982. '
Trtatise Diffirentiating lnttrpretabk and Difinitive Meanings: The Essenct ofEwquene< drang ba dang nges pa'i don rnam par phye ba'i bstan bcos legs bshad snying po Editions: see the preface to my critical edition, Empti.nm in Mind-Only, 355. Also: Ye shes thabs mkhas. shar tsong kha pa bw bzang grags p{U mdzad pa'i. drang ba dang ngts pa'i. don mam par phye ba'i bstan bcos kgs bshad myi.ng po. Ta la'i bla ma'i 'phags bod, vol. 22. Varanasi, India: va9a dbus bod kyi ches mtho'i gtsug lag slob gnyer khang, 1997. English translation: Prologue and Mind-Only section translated in this book. Also: Robert A F. Thurman. Tsong Khapai Sptech of Gold in tht Essmct ofTrut Ewqumct, 185-385. Princeton, N.J.: Princeton University Press, 1984. Chinese translation: Venerable Fa Zun. "Sian Liao Yi Bu Liao Yi Shuo Cang Lun." In Xi Zang"Fo ]iao]i.ao Yi Lunfi, 2, 159-276. Taipei: Da Sheng Wen Hua Chu Ban She, 1979. Gung-tang GBn-chok-den-bay-dron-may (gung thang dkon mchog bstan pa 'i sgron me, 1762-1823)
Annotations I Btginnings ofAmiotations on (Dzong-ka-ba i) "Tht Esstnct ofEwquenct" on tht Topic of Mind-Only: Illumination ofa Hundrtd Mind-Only Ttxl! bstan bcos leg~ par bshad pa'i snying po las sems tsam skor gyi mchan 'grel rrsom 'phro rnam rig gzhung brgya'i snang ba Collected Works of Gun-than Dkon-mchog-bstan-pa'i-sgron-me, vol. I, 725-876. New Delhi: Ngawang Gelek Demo, 1975. Also: Go-mang, n.d. [ed. printed in India with fixed type]. Difficult Po inn I Btginnings ofa Commentary on the Difficult Poinn of (Dzong-ka~ba 's) "Diffirentiating
the lnttrprttabk and tht Difinitivt": Quinttssenct of"Tht Essmct ofEioquenct" drang nges rnam 'byed kyi dka' 'grel mom 'phro legs bshad snying po'i yang snying New Delhi: Ngawang Gelek Demo, 1975 Jam-yang-shay-6a (Jam dbyangs bzhad pa, 1648-1721)
c;reas Exposition oftht lnttrpretabk and tht Difmitivt I Dtcisive Analysis of (Dzong-ka-ba 's) ''Diffirmtiating tht lnttrprttabk and the Definitivt ": Storthoust of Whitt Lapis-Lazuli of Scripturt and Rtasoning Fret from Error: Fulfilling the Hopes oftht fortitnat~ drang ba dang nges pa'i don rnam par 'byed pa'i mtha' dpyod 'khrul bra! lung rigs bai diir dkar pa'i gail mdzod skal bzang reba kun skcing Edition cited: Buxaduor: n.d. Alsoi Collected Works of 'Jam-dbyans-b7.ad-pa'i-rdo-rje, vol. II, 3288. New Delhi: Ngawang Gelek Demo, 1973. Also: dga' !dan pho phrang [blockprint obtained by the author in 1987].
Great Exposition oftht Middk I Analysis of(Chandrakirti's) "Suppkmmt to (Niigiirjunai) 'Trtatist on tht Middk;" Treasury ofScripturt and Rtasoning, Thoroughly Illuminating tht Profound Mtaning [of Emptintss], Entranct for the Fortunatt dbu rna chen moldbt~ rna 'jug pa'i mtha' dpyod lung rigs gter mdzod zab don kun gsa! skal bzang 'jug ngogs Buxaduor, India: Gomang, 1967
Great Exposition ofTmtts I Explanation of"Tmets": Sun oftht Land ofSamantabhadra Brilliantly Illuminating All ofOur Own and Othm' Ttntts and tht Mtaning oftht Profound [Emptinm], Ocean of Scripturt and Rtasoning Fulfilling All Hopts ofAU Btings grub mtha' chen mo I grub mtha'i rnam bshad rang gzhan grub mtha' kun dang zab don mchog tu gsa! ba kun bzang zhing gi nyi rna lung rigs rgya mtsho skye dgu'i reba kun skong Edition cited: Musoorie, India: Dalarna, 1962 ..Also: Collected Works of 'Jam-dbyans-b7.ad-pa'irdo-rje, vol. 14 (entire). New Delhi: Ngawang Gelek Demo, 1973.
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English translation (entire root rexr and edited porrions of the auro-commenrary and Nga-'Wangbd-
814
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Jtiiinavajra (yt shts rdo rjt) Commmtary on tht "Descent ._into Lanka Sima": Omammt for the Matrix oftht Onts-Gont- Thus 'phags pa langkar gshegs pa zhes bya ba theg pa chen po'i mdo'i 'grel pa de bzhin gshegs pa'i snying po'i rgyan aryalankavataramahayanasiitravrttitathagar.thrdayalarpkara P5520, vol. 107. Kalki Pu~4arika (rig.r !dan pad ma dkar po)
Grtat Commm~ry on tht "!Oilachakra Tantra": Stainless Light vimalaprabhanamamiilarantcanusari~idvadabsahasrikalaghukalacakra-tantraraja!ika bsdus pa'i rgyud kyi rgyal po dus kyi :khor lo'i 'grel·bshad rtsa ba'i rgyud kyi rjes su 'jug pa stong phrag bcu gnyis pa dri rna med pa'i 'od ces'bya ba /'grel chen dri med 'od P2064, vol. 46 Sanskrit text: Vimal4prabhiifikii ofKalki Sri Pu1Jtfarika on Sri Laghukiil4cakra-tantrariija, /,,edited by Upadhyaya. Sa.cllnarh, Varanasi: Central lnsrirute of Higher Tibetan Srudies, 1986. Kamalashila (pad ma'i ngang tihu/; c.740-795}
Illumination ofSuchntss tarcvalokanamaprakara~a
de kho na nyid snang ba zhes bya ba'i cab tu byed pa Toh. 3888, dbu ma, vol. sa
Illumination Oftht Middk
madhyamakaloka dbu rna snang ba P5287, vol. 101; Toh. 3887, vol. sa
Stagts ofMtditation bhavanakrama sgom pa'i rim pa P5310-5312, vol. !02;Toh. 3915-17, vol. ki; Dharma vol. 73, Tokyo sdrdgtvol. 15 Sanskrit: First Bhiivtinakrama. G. Tucci, ed. Minor Buddhist tats, IL Serie Orientale Roma IX. Rome: lstiruto Italiano peril Medio ed Esrremo Oriente, 1958. ppJ85-229. Third Bhiivaniikrama. G. Tucci, ed. Minor Buddhist ttxts, III. Serie Orientale Roma XLIII. Rome: lsrituro Italiano per il Medio ed Esrremo Orient~, 1971. English translation (Second Bhiivaniikrilma): Geshe Lhundup Sopa, Elvin W. Jones, and John Newman. Tht Stagts ofMtditation: Bhiivaniikrama IL Madison, WI: Deer Park Books, 1998. Also: Geshe Lobsang Jordhen, Lobsang Choephel Ganchenpa, and Jeremy Russell. Stagu of Mtditation. Ithaca, NY: Snow Lion Publications, 200 I. Contemporary commentary: Dalai Lama. An Opm Htart: Practicing Compassion in Evtryday Lift. New York: Litde Brown, 2001. . Ke-drup-ge-lek-bel-sang (mkhas grub dge legs dpal bzang. 1385-1438} Extemiw Commmtary on the Worldly &aim Chapter of(Kalki Pu1Jtfarika s) "Stainless Light" Collected Works of the Lo'rd Mkhas-grub rje dge-legs-dpal-bzan-po, vol. 2 (kha), 97-1114. New Delhi: Guru Deva, 1980.
Extensive Commmtary on the Wisdom Chapur of(Kalki Pu'JI!arikas) ''Stainless Light" Collected Works of the Lord Mkhas-grub rje dge-legs-dpal-bzan-po, vol. 4 {ga), 3-628. New Delhi: Guru Deva, 1980.
Compil4tion on Emptinm I Opming the Eyts of the Fortunau: Trtatist Brilliantly Cl4rifjing tht Profound Emptiness stong thun chen mo I zab mo stong pa nyid cab tu gial bar byed pa'i bsran bcos skal bzang mig 'byed Collected Works of the Lord Mkhas-grub rje dge-legs-dpal-bzan-po, vol. I, 179-702 (edition cited). New Delhi: Guru Deva, 1980. Also: C91lected Works of Mkhas-grub dge-legs dpal, vol. I, 125-482. New Delhi: Ngawang Gelek Demo, 1983. Also: New Delhi: n.p., 1972. English minslation: Jose Ignacio Caberon. A Dose of Emptintss: An Annotated Traml4tion of tht stong thun chen mo ofmKhas grub dGe legs dpal bzang,2!-388. Albany, N.Y.: Stare University
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of New York Press, 1992. English translation of the chapter on the Mind-Only School: Jeffrey Hopkins. &-drup ~ "Opening the Eyes ofthe Fortunatt": The Mind-Only SchooL Unpublished manuscript. Maitreya (byams pa) Five Doctrines ofMaitreya L Sublime Continuum of the Great Vehicle I Tnatise on the Sublime Continuum of the Great Vehicle I Treatise on the Later Scriptum ofthe GT?at Vehicle mahayanottaratantrafutra theg pa chen po rgyud bla ma'i bsran bcos P5525, vol. 108: Toh. 4024, Dharma vol. 77 Sanskrit: E. H. Johnston (and T. Chowdhury). The Ramagotravibhaga MahiiyiinottaratantraJiistra. Parna, India: Bihar Research Society, 1950. English translation: E. Obermiller. "Sublime Sciel]ce of the Grear Vehicle to Salvation." Acta Orientalia 9 (1931): 81-306. Also: J. TakaSaki. A Study on the Ramagotravibhiiga. Rome: Istituto Italiano per il Media ed Estremo Oriente, 1966.. 2. Diffirentiarion ofPhenomma and Noumenon dharmadharmaravibhanga chos dang chos nyid rnam par 'byed pa P5523, vol. 108: Toh. 4022, Dharma vol. 77 Edited Tibetan: Jiisho NozaWa. "The Dharmadhannariivibhahga and the Dharmadharmariivibhangavrtti. Tibetan Texts, Edited and Collared, Based upon the Peking and Derge Editions." In Studies in !ndology and Buddhology: Pmenttd in Honour ofProftssor Susumu Yamaguchi on the Occasion ofhis Sixtieth Birthday, edited by Gadjin M. Nagao and Josho Nozawa. Kyoto: Howkan, 1955. English translation: John Younghan Cha. A Study of the Dharmadharmatavibhaga: An Analysis of the Religious Philosophy ofthe Yogiiciira, Togethtr with an Annotattd Tranrlation of Vasubandhu ~ Commentary. PhD diss., Northwestern University, 1996. English translation: Jim Scoit. Maitrrya's Distinguishing Phenomena and Pure Being with Commentary by Mipham. Ithaca, N.Y.: Snow Lion, 2004. 3. Diffirentiation ofthe Middle and the Exmmes madhyantavibhanga dbus dang mtha' rnam par 'byed pa P5522, vol. 108: Toh. 4021, Dharma val. 77 Sanskrit: Gadjin M. NagAo. Madhyiintavibhii.ga-bhiifya. Tokyo: Suzuki Research Foundation, 1964. Also: Ramchandra Pandeya. Madhyiinta-vibhii.ga-siistra. Delhi: Motilal Banarsidass, ·1971. English translation: Stef.m Anacker. Seven Works ofVasubandhu. Delhi: Motilal Banarsidass, 1984. Also, of chapter 1: Thomas A.. Kochumuttom. A Buddhist Doctrine ofExperience. Ddhi: Motilal Banarsidass, 1982. Also, of chapter 1: F. Th. Stcherbatsky. Madhyii.ntavibhii.ga, Discourse on Discrimination benmen Middk and Extremes Ascribed to Bodhisattva Maitrrya and Commmttd by Vasubandhu·and Sthiramati. Bibliotheca Buddhica, 30 (1936). Osnabriick, Germany: Biblio Verlag. 1970: reprini, Calcutta: Indian Studies Past and Present, 1971. Also, of chapter 1: David Lasar Friedmann. Sthiramati, Madhyii.nravibhagafikii: Analysis ofthe Middle Path and the Extremes. Urrecht, Netherlands: Rijksuniversiteir te Leiden, 1937. Also, of chapter 3: Paul WJ.!fred O'Brien, S.J. "A Chapter on Reality from the Madhyanravibhaga~asrra." Monu'mmta Nipponica 9, nos. 1-2 (1953): 277-303 and Monummta Nipponica 10, nos. 1-2 (1954): 227269. 4. Ornament for the Clear Realizations abhisamayalaipkara mngon par rrogs pa'i rgyan P5184, val. 88: Toh. 3786, val. ka; Dharma vol. 63 San~it: Th. Srcherbatsky and E. Obermiller, eds. Abhisamayii.la'!lkiira-Prafniipiiramirii-UpatksaSiistra. Bibliotheca Buddhica, 23. Osnabriick, Germany: Biblio Verlag. 1970. English translation: Edward Conze. Abhisamayii.la'f!lkii.ra. Serie Orientale Rome. Rome: lstituto
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Italiano per il Medio ed Estremo Oriente, 1954. 5. Omammtforth~ G~at v~hit:k SimaJ inahayanasutralarpkara theg pa Chen po'i mdo sde rgyan gyi tshig le'ur byas pa P5521, vol. 108; Toh. 4020, Dharma vol. 77 Sanskrit: Sitansusekhar Bagchi. Mahityima-SutriifarrlkitraJ; ofAsaizga [with Vastibandhu's commentaty]. Buddhist Sanskrit Texts, 13. Darbhanga, India: Mithila Institute, 1970. Sanskrit text and translation into French: Sylvain Uvi. Mahityitna-Sutrit/mpkitra, txposl ck Ia doctrin~ du grand vihicuk ulon k sysdm~ Yogitcara. ~ vols. Paris: Bibliotheque de.I':&:ole des Hautes ~tudes, 1907, 1911. English translation: Losang Jamspal, Michael Sweet, Robert AF. Thurman, Joe Wilson, and Leonard Zwilling. Mairrryanittha's Omammt ofth~ Scriptum ofrh~ Universal V~hick. n.p.: American Institute of Buddhist Studies, 1979. Malijushrlkirti (Jam dpal grags pa; also, Mafijugho~ha Narendrakirti (Jam pa'i dbyangr mi'i dbang po gragr pa] and Kalachakrapada) · · . BriifExplit:arion ofrh~ Assertions ofOur Own View pradadananumatoddetapari~ rang gi Ita ba'i 'dod pa mdor bstan pa yongs su brtag pa P4610, vol. 81 · Matrcheta Prais; ofth~ ThmJ=~ls trirarnastotra dkon mchog gsum gyi bstod pa P2037; Toh. 1144, Dharma vol. 37 Nagamitra (klu 'i bshes gnym) . Door ofEntry to th~ Three Bodi~s kayatrayavatiiramukham · sku gsum Ia 'jug pa'i sgo P5290, vol. I 0 I . Nagarjima (klu sgrub, first to second centuty, C.E.) Akutobhayit mulamadhyamakavrrri-akurobhaya dbu ma rtsa ba'i 'grel pa galas 'jigs med · P5229, vol. 95 Essay on the Mind ofEnlightenmmt bodhicirravivara':'a byang chub sems kyi 'grel pa P2665 and 2666, vol. 61; Toh. 1800 and 1801, vol. ngi Edited Tibetan and Sanskrit fragments along with English translation: Christian Lind mer. MaJt~r o/Wfsdom: Writingr ofth~ Buddhist MaJter Nitgitrjuna. Oakland: Dharma Publishing. 1986. Fiv~Stages
palicakrama rim pa lnga pa P2667, vol. 61 Sanskrit: Ka:tsumi Mimaki and Toru Tomabechi. Paficakrama. Bibliotheca Codicum Asiaticorum 8. Tokyo: Centre for East Asian Cultural Studies for UNESCO, 1994. English translation of the introductory stanzas: Al~x Wayman, Yoga of the Guhyasamiijatanrra. Delhi: Motilal Banarsidass, 1977. Prais~ ofth~ Ekmmt ofAttributes dharmadhatustotfu chos kyi dbyingssu bstod pa P2010, vol. 46; Toh. 1118, vol. ka
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817
Praise ofthe Supramundane [Buddha} lokatirasrava 'jig rren las 'das par bstod pa P2012, vol. 46; Toh. 1120, vol. ka Edited Tibetan and Sanskrit along with English translation: Christian Lindrner. Masur ofWisdom. Oakland: Dharma Publishing. 1986.
Praise ofthe Thm Bodies kayarrayasrorra sku gsum Ia bsrod pa P2015, vol. 46
Praise ofthe Ultimate. paramarrhastava don dam par bstod pa P2014, vol. 46· Six Collections of Reasoning I. Precious Garland ofAdvice for the King
rajaparikathararnavali rgyal po Ia gram bya ba rin po che'i phreng ba P5658, vol. 129; Toh. 4158, Dharma vol. 93 Sanskrit, Tibetan, and Chinese: Michael Hahn. Niigiirjuna's Ratniivafi. vol. I. The Basic Texts (Sanskrit, Tibetan, and Chinese). Bonn: Indica et Tibetica Verlag. 1982. English translat-ion: Jeffrey Hopkins. Buddhist Advice for Living and Liberation: Niigiirjuna 's Precious Garland. 94-164. Ithaca, N.Y.: Snow Lion, 1998. Supersedes that in: Nagarjuna and rhe Sevenrh Dalai Lama. The Precious Garland and the Song ofthe Four Mint{folnesses, translated by Jeffrey Hopkins, 17-93. London: George Allen and Unwin, 1975; New York: Harper and Row, 1975; reprinr, in H.H. the Dalai Lama, Tenzin Gydtso. The Buddhism of Tibet. London: George Allen and Unwin, 1983; reprinr, Ithaca, N.Y.: Snow Lion, 1987. English translation: John Dunne and Sara McClinrock. The Precious Garland: An Epistle to a King. ·Boston: Wisdom, 1997. English translation of223 stanzas (chap. I, 1-77; chap. 2, 1-46; chap 4, 1-100): Giuseppe Tucci. ' "The Ratniiva/i ofNagarjuna." journal ofthe Royal Ariatic Society (1934): 307-325; (1936): 23752,423-35. Japanese translation: URYOZU Ryushin. Butten II. Sekai Koren Bungaku Zmshu, 7 Uuly, 1965): 349-72. Edited by NAKAMURA Hajime. Tokyo: Chikuma Shobe. Also: URYOZU Ryushin. Daijo Butten, 14 (1974): 231•316. Rftju RonshU. Edited by KA]IYAMA Yuichi and URYOZU Ryushin. Tokyo: Chiiok6ronsha. Danish translation: Christian Lindrner. Nagarjuna, juvelkaedm og andre skrifter. Copenhagen: 1980.
2. Refotation of Objections vigrahavyavarranikarika rrsod pa bzlog pa'i rshig le' ur byas pa P5228, vol. 95; Toh. 3828, vol. tsa Edited Tibetan and Sanskrit and English translation: Christian Lindrner. Masur ~{Wisdom. Oakland: Dharma Publishing. 1~86. English translation: K. Bharracharya, E. H. Johnston, and· A Kunst. The Dialectical Mtthod of Niigiirjuna. New Delhi: Motilal Banarsidass, 1978. English translation from the Chinese: G. Tucci. Pre-Diimiiga Buddhist Texts on Logic from Chinese Sources. Gaekwad's Orienral Series, 49. Baroda, India: Orienral Institute, 1929. French translation: S. Yamaguchi. "Train~ de Nagarjuna pour ecarter lesvaines discussion (Vigrahavyavarrani) traduit et annote." JoumalAsiatique215 (1929): 1-86.
3. Seventy Stanzas on Emptiness ~iinyatasaptatikarika
stong pa nyid bdun cu pa'i tshig le'ur byas pa
818
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rigs pa"drug cu pa'i tshig le'ur byas pa P5225, vol. 95; Toh. 3825. vol. tsa Edited Tibetan with Sanskrit fragments and English translation: Christian Lindmer. Master of WISdom. Oakland: Dharma Publishing. 1986. 5. Treatise Called the Finely Wovm vaidal yasiitra·nama zhib mo rnam par 'thag pa zhes bya ba'i mdo P5226, vol. 95; Toh. 3826, vol. tsa Tibetan text and English translation: Fermando Tola and Carmen Dragonerri. Nagarjuna i Rtfotation ofLogic (Nyii.ya) Vaidalyaprakara!Ja. Delhi: Motilal Banarsidass, 1995. 6. Treatise on the Middle I Fundamental Treatise on the Middle. Called "Wisdom" madhyamaka§liStra I prajnanamamiilamadhyamakakarika dbu ma'i bstan bcos"/ dbu rna rtsa ba'i tshig le'ur byas pa shes rab ces bya ba P5224, vol. 95; Toh. 3824. vol. tsa · Edired Sanskrit: J. W. de Jong. Niigarjuna, Mulamadhyamakakiirikii~. Madr:is, India: Adyar Library and Research Centre, 1977; reprint, Wheaton, Ill.: Agents, Theosophical Publishing House, c!977. Also: Christian Lindrner. Niigarjuna's Filosofoke Vaerker, 177-215. lndiske Studier 2. Copenhagen: Akademisk Forlag. 1982. English translation: FrederiCk Srreng. Emptiness: A Study in Rdigious Meaning. Nashville, Tenn.: Abingdon Press, 1967. Also: Kenneth Inada. Niigarjuna: A Transk:tion of His Mu/amadhya. makakarikii. Tokyo: Hokuseido Press, 1970. Also: David J. Kalupahana. Niigiirjuna: The Philosophy ofthe Middle Way. Albany, N.Y.: Srate University of New York Press, 1986. Also: Jay L. Garfield. The Fundamental Wisdom of the Middle Way. NeV:. York: Oxford University Press, 1995. Also: Srephen Batchelor. Verses from the Cmur: A Buddhist Vuion ofrhe Sublime. New York: Riverhead Books, 2000. Italian translation: R. Gnoli. Nagiirjuna: Madhyamaka Kizrika. Le stanze del cammino di mezzo. Encidopedia di autori classici 61. Turin, Italy: P. Boringhieri, 1961. Danish translation: Christian Lindrner. Nagarjuna's Filosofoke Vaerker, 67-135. Indiske Studier 2. Copenhagen: Akademisk Forlag. 1982. Stavs ofMeditation bhavan~ma
sgom pa'i rim pa P5304, vol. 102 Naropa/Naropada!Nagapada (1016-1100) Commentary on the "BriefExplication ofInitiations" paramarrhasarpgrahanamasekoddeb!ika dbang mdor bsran pa'i 'grel bshad don dam pa bsdus pa P2068, vol. 47 Sanskrit: Mario E. Carelli, ed. Sekoddesafika of Nar.japada (Naropa) being a commentary of the Sekoddtla section ofthe Kiz/acakra rantra. Baroda: Otienral Insriture, 1941. Italian translation: Raniero Gnoli and Giacomella Orofino. Niiropil. L 'iniziazione, Traduzione e commmto tkl/a Sekoddesafika di Niiropii. Milano: Adelphi, 1994. Great Commentary · vajrapadasarasarpgraha rdo rje' i tshig gi snying po bsdus pa P2316, vol. 54
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Nga-\Yang-Ge!-den (ngag dbang dpalldan, b. 1797) Annotations for (Jam-jang-shay-bai) "Gmit Exposition of Tmets~· Freeing the Knots of the Difficult Points, Precious jewel ofCkar Thought grub mtha' chen mo'i mchan 'grel dka' gnad mdud grol blo gsa! gees nor Sarnath, India: Pleasure of Elegant Sayings Press, 1964. Also: Collected Works of Chos-rje nagdban Dpal-ldan ofUrga, vols. 4 {entire)-5, 1-401. Delhi: Guru Deva, 1983. Explanation ofMaitrtya i "Ornament for Ckar Realization Trwiu" by way of the Meanings of Words: Sacred Word ofMairreyaniitha bstan bros mngon rrogs rgyan tshig don gyi sgo nas bshad pa byams mgon zhallung Collected Works ofChos-rje nag-dbail Dpal-ldan ofUrga, vol. 3, 217-412. Saraha Songs ofthe Dmls: Doha Treasury dohako!anamacaryagid do ha mdzod ces bya ba spyod pa'i glu P3110, vol. 69 Tibetan and Apabhra111!a texts and French translation: M. Shahidullah. Les Chants Mystiques de Kii7fha et tk Saraha: Les Dohilkosa (m apabhra1flla, avec les vmions tibitaines) et Les CaryiJJ (m vieux-bmga/i) avec introduction, vocabulaim et notts. Paris: Adrien-Maisonneuve, 1928. English translation: David Snellgrove. "Saraha's Treasury of Songs." In Buddbist Texu Through the Agts. edited by Edward Conze, 224-239. New York: Harper and Row, 1964. Shantideva (zhi ba /ha, eighth century) Compendium ofInstructions ~ilqasamuccaya
bslab pa kun las brus pa P5272, vol. 102; Toh. 3940, vol. khi English translation: C. Bendall and W.H.D. Rouse. Sikfii Samuccaya. Delhi: Motilal, 1971. Edited Sanskrit: Cecil Bendall. NikshiJJamuccaya: A Compendium of Buddhistic Teaching. Bibliotheca Buddhica I. Osnabrock, Germany: Biblio Verlag. 1970. Engaging in the Bodhisattva Duds bodhi [sattva) caryavarara byang chub sems dpa'i spyod pa Ia 'jug pa Toh. 3871, dbu ma, vol. Ia Sanskrit: P. L Vaidya; Bodhicaryiivatiira. Buddhist Sanskrit Texts 12. Darbhanga, India: Mithila Institute, 1988. Sanskrit and Tibetan: Vidhushekara Bhattacharya. Bodhicaryiivatiira. Bibliotheca Indica, 280. Calcutta: Asiatic Sociery, 1960. Sanskrit and Tibetan with Hi'ndi translation: Rama!amkara T ripathi, ed. Bodhicaryiivaiiira. Bauddha-Himalaya-Granthamala, 8. Leh. Ladakh: Central Insritute of Buddhist Studies, 1989. English translation: Stephen Batchelor. A Guide to the Bodhisattva's Way ofLifo. Dharmsala, India: Library of Tibetan Works and Archives, 1979. Also: Marion Maries. Enuring the Patb of En/ighttnmmt. New York: Macmillan, 1970. Also: Kate Crosby and Andrew Skilton. The Bodhicaryiivatiira. Oxford: Oxford University Press, 1996. Also: Padmakara Translation Group. The Way of the Bodhisattva. Boston: Shambhala, 1997. Also: Vesna A. Wallace and B. Alan Wallace. A Guide to tbe Bodhisattva Way ofLifo. Ithaca, N.Y.: Snow Lion, 1997. . Contemporary commentary by H.H. the Dalai Lama, Tenzin Gyatso. Transcmdmt Wisdom; Ithaca, N.Y.: Snow Lion, 1988. Also: H.H. the Dalai· Lama, Tenzin Gyatso. A Flash ofLightning in the Dark ofthe Night. Boston: Shambhala, 1994. Sthiramati (b/Q gros brtan pa, A. late fourth century) Explanation of(Vasubandhu's) "Commmtary on (Maitreya's) 'Diffirmtiation of the Middk and the Extrnnes'•
madhyanravibhagafika dbus dang mtha' rnam par 'byed pa'i 'grel bshad I dbus mtha'i 'grel bshad P5334. vol. 109
820
Bibliography Sanskrit: Ramchandra Pandeya, ed. Madhyiinta-vibhiiga-siiJtra. Delhi: Motilal Banarsidass, 197!. English minslation (chap. 1): F; Th. Stcherbatsky. Madhyiintavibhiiga, Discoum on Discrimination
bttwun Middk and Extremts Ascribed to Bodhisattva Maitrrya and Commented by Vasubandh11 and Sthiramati. Bibliotheca Buddhica, 30 (1936). Osnabriick, Germany: Biblio Verlag. 1970; reprinr, Calcuna: Indian Studies Past and Presem, 1971. English translation (chap. 1): David Lasar Friedmann. Sthiramati, Madhyiinta·vibhiigafikii: Analysis ofthe Middk Path and the Extremes. Utrecht, Netherlands: Rijksuniversireit te Leiden, 1937.
EXplanation of(Vasubandhu's) "The Thirty" trim§ikabh~
sum cu p~'i bshad pa P5565, vol. 113 Sanskrit: Sylvain Uvi. VijnaptimiitratiiJiddhi I Deux traitis de Vasubandhu: Vi'!'fatikii (La Vingtitine} et Tri1!'Sikii (La Trmtaine). Bibliothi:que de !'Ecole des Hautes Etudes, 245. Paris: Libraire Honore Champion, 1925 . . Tibetan: Enga Teiamoto. Sthiramati's Tri"!'f·ikiibh~a'!' (Sum-cu-pal;i ~Grel-pa): A Tibetan Text. Kyoto: ASsociation for Linguistic Study of Sacred Scriptures, 1933.
Explanation of(Vasubandhu's) "Commentary of(Maitrrya's) 'Omammt for the Great Vehick Sutras'" siitralarpkaravrnibh~
mdo sde'i rgyan gyi 'grel bshad P5531, vol. 108 Taranatha {1575-1634)
The Essence ofOthe,..Emptinm gzhan stong snying po Collected Works of )o-nan r)e-btsun Taranatha, vol. 4, 491-514. Leh, Ladakh: Smanrrsis Shesrig Dpemzod, 1985 English translation: Jeffrey Hopkins, in collaboration with Lama Lodrel Namgyel. The Essence of Othe,..Emptiness. Unpublished manuscript. . Tripi rakamala
Lamp for tiJe Three Modes nayatrayapradipa tshul gsum gyi sgron rna Toh. 3707, Dharma vol. 62 Vajragarbha (rdo rje mying po)
·Commentary onothe Condensation ofthe Hevajra Tantra hevajrapil).~iirrhatika
kye'i rdo rje bsdus pa'i don gyi rgya cher 'grel pa P2310, voL 53 Vajrapal).i (phyag na rdo rje)
Meaning Commentary on the "Chakrasa'!'vara Tantra" lalqabhidhanaduddhrralaghutanrrapil).~iirrhavivaral).a phyag rdor don 'grel/ mngon par brjod pa 'bum pa las phyung ba nyung ngu'i rgyud kyi bsdus pa'i don rnam par bshad pa P2117, vol. 48 Vasubandhu (dbyig gnym, fl.360)
Commentary on (Asanga's) "Summary ofthe Great Vehick" mahay:inasarpgrahabha~
theg pa chen po bsdus pa'i 'grel pa P5551, vol. 112
Commentary on (Maitrrya's) "Diffirentiation ofthe Middk and the Extremes" madhyanravibhagatika dbus dang mtha' mam par 'byed pa'i 'gee! pa I dbus mtha'i 'grel pa P5528, vol. 108 Sanskrit: Gadjin M. ·Nagao. Madhyiintavibhiiga-bhilfja. Tokyo: Suzuki Rese-drch Foundation,
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1964. Also: Ramchandra Pandeya. Mildhyanta-vibhiiga-siistra. Delhi: Morilal Banarsidass, 1971. English translation: Stefan Anacker. Stt~m Works ofVasubandhu. Delhi! Morilal Banarsidass, 1984. Also: Thomas A. Kochumuttom. A Buddhist Doctrine ofExperimc.. Delhi: Motilal Banarsidass, 1982. Also, of chapter 1: F. Th. Stcherbatsky. Mildhyiintavibhiiga: Discoum on Discrimination between Middk and Extrmus AJcribed to Bodhisattva Maitreya and Commented by Vasubandhu and Sthiramati. Bibliotheca Buddhica, 30 (1936). Osnabriick, Germany: Biblio Verlag. 1970; reprinr, Calcutta: Indian Studies Past and Present, 1971. Also, of chapter 1: David Lasar Friedmann, Sthiramati, Mildhyantavibhagapkii: Analysis of the Middk Path and the Extremn Utrecht, Netherlands: Rijksuniversiteir te Leiden, 1937. Explanation of(Maitreya 's) "Ornament for the Guat Vehick Simas" siitriilaiJlkarabhaWot mdo sde'i rgyan gyi bshad pa P5527, vol. 108 Sanskrit: S. Bagchi. Mahiiyiina-Sutriilarrzkiira ofAJanga [with Vasubandhu's commentary]. Buddhist Sanskrit Texts 13. Darbhanga, India: Mithila Institute, 1970. Sanskrit and translation into French: Sylvain Levi. Mahilyiinamtralarrzkara, aposi de Ia doctrine du grand vihicuk selon k syslime Yogiicara. 2 vols.Paris: Libraire Honore Champion, 1907, 1911. Extmsiw Commentary on the Perftction ofWudom Sutra in One Hund,.d Thousand Stanzas §arasahasrikaprajfiaparamitabrhanikli shes rab kyi pha rol tu phyin pa 'bum pa'i rgya cher 'grel pa P5205, vols. 92-93 Extensive Explanation of the Superior One Hundud Thousand Stanza, Twmty-five Thousand Stanza, and Eighteen Thousand Stanza Perftction of Wudom Sutras I Conqum Ov., Objections about the Three Mother Scriptures I Commentary on the Extensive Moth.,, the Twmty-jive TIJousand Stanza, 1 and Eighteen Thousand Stanza Perftction ofWtsdom Sutras aryasatasahasrikJipaficaviiJlsatisahasrikli-aHada5asahasrikaprajfiaparamitabrhanikJi 'phags pa shes rabkyi pha rol tu phyin pa 'bum pa dang nyi khri lnga stong pa. dang khri brgyad stong pa'i rgya cher bshad pa I yum gsum gnod 'joms P5206, vol. 93 Principks ofExplanation vyakyhayukti rnam par bshad pa'i rigs pa P5562, vol. '113; Toh. 4061, vol. shi Tf?e Thirty I Tuatise on Cognition-Only in Thirty Stanzas triiJlsikakarika I sarvavijfianamarrade5akatri1J1sakakarika sum ~u pa'i tshig le'ur b)'as pa I thams cad rnam rig tsam du ston pa sum cu pa'i tshig le'ur byas pa P5556, vol. 113 Sanskrit: Sylvain Levi. Vifoaptimiitratiisiddhi I Deux traitis de Vasubandhu: Virrziatikii (La Vingtaine) et Trirrzsika (La Trmtaine}. Bibliotheque de !'~cole des Hautes ~tudes. Paris: Libraire Honore Champion, 1925. Also: K N. Chatterjee. Vifoap#-Miitratii-Siddhi (with Sthiramati's Commenta'l). Varanasi, India: Kishor Vidya Niketan, 1980. English translation: Stefan Anacker. Sevm Works ofVasubandhu. Delhi: Motilal Banarsidass, 1984. Also: Thomas A. Kochumuttom. A Buddhist Doctrine ofExperience. Delhi: Motilal Banarsidass, 1982. The Twenty virpsatika I viiJlsikakarika nyi shu pa'i rshig le'ur byas pa P5557, vol. 113 Sanskrit: Sylvain Levi. Vi;naptimiitratiisiddhi I Deux traitis de Vasubandhu: Virrzlatikii (La Vigtaine} et Trirrzsika (La Trentaine). Bibliotheque de l'~le des Hautes !!tudes. Paris: Libraire Honore Champion, 1925. English translation: Stefan Anacker. Seven Works ofVasubandhu. Delhi: Morilal Banarsidass, 1984. Also: Thomas A. Kochumuttom. A Buddhist Doctrine ofExptrimc.. Delhi: Motilal Banarsidass,
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1982. English translarion (stanias 1-10): Gregory A Hillis. An Introduction a.nd Translation ofVinitadeva's Explanation of the First Ten Stamas of [Vasubandhu's] Commentary on His "Twenry Stanzas," with Appended Glossary of Technical Teims. Ann Arbor, Mich.: Universiry Microfilms, 1993. Tnasury ofManifost Knowkdg~ abhidharmako§a chos.mngon pa'i mdzod P5590, vol. 115 Sanskrit: Swami 'Dwarikadas Shastri. Abhidhannakoia and Bhiifya of Acarya Vasubandhu with Sphufiirtha Comm~nfary of Ac4rya Ya!omitra. Bauddha Bharari Series, 5. Banaras: Bauddha Bharati, 1970. Also: P. Pradhan. Abhidhannakosabhii!J.am ofVambandhu. Patna, India: Jayaswal Research Institute, 1975. French translarion: Louis de La Vallee Poussin. L'Abhidhannakosa de Vasubandhu. 6 vols. Brussels: Institut beige des hautes etudes chinoises, 1971. . English translation of the French: Leo M. Pruden. Abhidhannakoiabhiifyam. 4 vols. Berkeley, Calif.: Asian Humanities Press, 1988. Vimalamitra (dri ma m~d pal bsh~s gnyen; nimh century) Commentary on the s~ven Hundr~d Stanza htfoction ofWisdom Sutra saprluarikaprajl\~paramitlifika
shes rab kyi pha rol tu phyin pa bdun brgya pa'i rgya cher 'grel pa P5214, vol. 94 · Vinitadeva (du/ ba 7 /ha) Explanation of(Vasubandhu }) [Auto] Commentary on "The Thirty" sum cu pa'i 'grel bshad triqt!ikarika P5571, vol. 114 Wel-mang Glln-chok-gyel-tsen (dbal mang dkon mchog rgyal mtshan, 1764-1853). Co1!Jmentary on (Maimya}) "Ornamentforth~ Gr~at V~hick Sutras ": Blossoming Flow~r ofth~ Subduer} T~aching
mdo sde'i rgyan gyi 'grel pa thub bstan rgyas pa'i me tog Collected Works of Dbal-mail Dkon-mchog-rgyal-mrshan, vol. 8 (nya), 1~375. New Delhi: Gyeltan Gelek Namgyill, 1974.
3. Other Works Apte, Vaman Shivaram. Sanskrit-English Dictionary. Poona, India: Prasad Prakashan, 1957. Broido, Michael. "The Jo-nang:pas on Madhyamaka: A Sketch." The Tibet fouma/14 ( 1989): 86-90. Das, Sarat Chandra. A Tibetan-English Dictionary. Calcutta: 1902; reprint, Delhi: Motilal Banarsidass, 1969, 1970; compact reprint, Kyoto, Japan: Rinsen Book Com~any, 1981. Edgerron, Franklin. Buddhist Hybrid Sanskrit: Grammar and Dictionary. New Haven: Yale Universiry Press, 1953; reprint, Delhi: Motilal, 1972. Ehrhard, Franz-Karl. Review of The Buddha Within: Tathagatagarbha Doctrine According to the Shentong lnterpntation of the Ramagotravibhilga, by S.K. Hookham. Ztitschri.ft der Deutschen Morgmliindischm Gese!Lrchafi 144(2) (1994): 415-419. Griffiths, Paul. Review of The Buddha Within: Tathiigatagarbha Doctrine According to th~ Shentong lnterpntation of the Ramagotravibhiiga, by S.K. Hookham. journal of th~ Amtrican Oriental Society 113(2) (1993): 317-319. Hookham, S.K. The Buddha Within: Tathagatagarbha Doctrine According to the Shmtong Interpretation of the Ramagotravibhiiga. Albany, N.Y.: State Universiry of New York Press, 1991. Hopkins, Jeffrey. Absorption In No External World: 170 Issues in Mind-Only Buddhism, Dynamic&sponses to Dzong-ka-ba}·· The Essence of Eloquence, Volume 3. Ithaca, N.Y.: Snow Lion
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Publicarions, 2005. - - - . Emptinm in tht Mind-Only School of Buddhism, Dynamic Ruponm to Dzong-ka-bai The Essence of Eloquence, Volume 1. Berkeley: University of California Press, 1999; Delhi: M11nshiram 1~ Manoharlal, 2000. · - - - . Mtditation on Emptintss. London: Wisdom, ·1983; rev. ed., Boston, Ma.: Wisdom, 1996. -·- - . Riflections on. Rtaiity: Tht Thrtt Natum and Non-Natum in tht Mind-Only Scbool, Dynamic Rtsponm to D:umg-ka-ba i The Essence of Eloquence, Volume 2. Berkeley: University of California Press, 2002. Kapstein, Manhew. "From Kun-mkhyen Dol-po-pa to 'Ba'-mda' Dge-legs: Three Jo-nang-pa Masters on the Interpretadon of the Prajniipiiramitii." In HelmU[ Krasser, Michael Tomen Much, Ernst Steinkellner, Helmut Tauscher, eds., Tibttan Studies: Promdings oftht 7th Sm1inar oftht Inte171{ltiona! Association for Tibetan Studies, Gra:r. 1995. Vienna: Verlag der Omrreichischen Akademie der Wissenschaften, 1997. - - - . Introductions to Contributions to the Study offo-nang-pa History, Iconography and Doctrine Stkmd Writings of 'D:r.am-thang Mkhan-po Blo-gros-grags-pa. 2 vols. Collected and preSented by Matthew Kapstein. Dharanisala: Library of Tibetan Works and Archives, 1993. - - - . "We Are All Gzhan stongs pas." Review of Tht Rtfoxivt Nature of Awareness,: A Tibetan Madhyamaka Dtfenu by Paul Williams. Journal ofBuddhist Ethics 7 (2000): 105-125. Lopez, DonaldS. Jr. "dGe 'dun Chos 'phel's Position on Vigrahavyavanini 29." In The Buddhist Forum, vol. III, edited by Tadeusz Skorupski and Ulrich Pagel, 161-184. London: SOAS, 1994. - - - . , ed. Buddhism in Practice. Princeton: Princeton University Press, 1995. - - - . , ed. Rtligions ofIndia in Practiu. Princeton, N.J.: Princeton University Press, 1995. Newtand, Guy. The Two Truths. Ithaca, N.Y.: Snow Lion Publicadons, 1992. Newman, John. "A Brief History of the Kalacakra." In The Wheel of Time: The Ka/achakra in Context. edited by Geshe Lhundub Sopa. 51-90. Madison, WI: Deer Park Books, 1985. - - - . "The Paramadibuddha (The Kalacakra Miilatanrra) and irs Relation to the Early Kalacakra Literature." InM-Iranianfouma/30, no. 2 (1987): 93-102. Ruegg, David Seyfon. Buddha Nature, Mind and the Probl~m ofGradualism in a Comparative Pmpective. London: School of Oriental and Afric;an Studies, 1989. ---.The Lifo ofBu ston Rin po che with the Tibetan Text ofthe rNam thar. Rome: Is,M.E.O, 1966. (Serie Oriemale Roma 34.) - - - . The Literature ofthe Madhyamaka School ofPhilosophy in India. Wiesbaden: Otto Harrasowitz, 1981. ---."On the Dge lugs pa Theory of the tathiigatagarbha." In J. C. Heesrerman, G. H. Schokker and V. I. Subramoniam, eds., Pratidiinam: Indian; Iranian, and Indo-European Studies Pmented to Franciscus Bemardus jacobus Kuiper on his Sixtieth Birthday, 500-509. The Hague-Paris: Mouton, 1968. ( ---.La Thiorie du Tathiigatagarbha et du Gotra. Paris: ~cole Fran~aise d'Extreme-Orienr, 1969. - - - . Le Trait/ du Tathiigatagarbha tU Bu ston Rin chen grub. Paris: &ole Fran~aise d'ExtrcmeOrienr, 1973. della Santina. Peter. Madhyamaka Schools in India. Delhi: Motilal Bamirsidass, 1986. Sopa. Geshe Lhundup and Jeffrey Hopkins. Cutting Throt~gh Appearances: The Practice and Theory of Tibttan Buddhism. Ithaca, N.Y.: Snow Lion, 1989. . Stearns, Cyrus R. Tht Buddha from Dol po: A Study ofthe Lifo and Thought ofthe Tibetan Mmter Dolpopa Sherab Gya!tsen. Albany, N.Y.: State University of New York Press, 1999. Wallace, Vesna A. The Inner KA/acakratantra: A Buddhist Tantric View of th( IndividuaL New York: Oxford University Press, 200 I. · - - - . J
Index abandoning the doctrine, 170, 252, 579, 613 abandonings filurthorough,349,369,672 abandonment, 7, 9, 17, 22, 71. 99.,113. 165, 185, 186, 188, 209, 225,.234. 247. 252, 260,273,291,301,306,309,315,367. 414,416,421,422,423,470,476,512, 533.541,567.579.581.582,583,595, 599,603.613,618,623,637,647,671. 686,688,693,708,709,725 narural, 186, 301, 582, 646 abandonmenr and realizarion, 9, 71, 99, 113, 186,209,225.260.273.301,315.567. 582,595.599,603,618,623,646,647 abide in facr, 17, 119. 123, 125.299,369, 447,528,535.572.573.574.624,645. 672,702, 7il. 716,717.720 abodes of puriry, 179 absurdiry grear, 125, 249, 254, 255, 256, 257. 258, 261,268,272,273.341.528,534. '538, 573.605,611,614,615,616, 617,618,619,621,622,661,716, 719,722 achala, 68, 384 Achalagarbha
advenririous phenomena, 228,316.326.351. 365,440,576,604,648,654,664,670,
699 adventiriously, 110, 122, 235, 355, 510 affliction, thorough, 86, 409, 530, 531, 717 affiicrions advenririous, 154 thorough, 95, II 0, 186, 225, 302, 318, 33),359,372,392,541,567,582, 667.677.725 affiicrive emorion, 10, 15, 16, 24, 52, 54, 55, 63.72.85,86,87,88,98,99,101, 102, 103. 104, 105, 110, 115, 121, 131, 132, 140, 141, 149, 150, 151, 152, 155. 156. 162, 165. 172, 179. 182, 186, 188, 189, 190, 191,192,193,211,214;'225,226, 230,256.258,259,260,262,277,278, 280,289,294,295,296,305.309.328, 341,342,354,356,360,36~.371,392,
393,394.405,423.436,451,453.467, 469,476.478.479.497.499,502,505. 509.514,515.520,522.525,540.545. 546,562,573.579.582,583,584,616, 617,618,626,634.635,639,640,641, 677,678,683,715,724 adventitious, 63, 73, 110, 185, 192, 328, 512,545 grear,l24 aggregates, 16, 18, 19, 20, 63, 75, 91. 92, 99, 110. 117, 121, 124, 189, 190, 192, 194. '195, 200,215,217,218,223.226,245, 267,268,272,295.296.309.319,320, 321,327,334,348,349.352,356.357, 361, 363. 366, 367, 379, 380, 381, 383, 386.390,392,414;427.431,434,436, 438,447,451,452,455,473,489,490. 491,492.517,519,527,573;584,585, 598.600,609,620,622,641,642.648, 649,650,651,665,668,671,673,674, 676.685,702,703,704,713 advenritious, 192 rhirry-six, 320, 321 aha'!', 31. 119, 133, 134, 135, 136, 207, 353, 404,569.572,575,593,665,682 akashagarbha, 67,319,320,321,650 a~hobhya, 90, 92,319,320,348,383.452, 650 ali-good, 237,241,266,288. 293,302,307, 314,337,607,609,634,639 all-pervasive, 14, 16, 39. 61. 65, 83, 84, 113, . 116, 133. 134, 195,268,284,288,289, 291,292,314,329,366,380,383,387,
Conn«ted Explsmation ofth~ H~vajra Tantra, 258, 618
achari, 320 acrion faculries, 36, 37, 349, 383. 384 acrions, 63, 77. 86, 110, 155, 158, 162,256, 258,347,350,356,380,485,492,496, 499,541,547.564,579,616,725.730 acriviries, 10, 11, 36, 51, 81, 114, 115, 116, 156, 159, 162, 177. 179. 190, 193.214, 29i.312,319,349,383,384,385,424, 427.428,430.448,449.451.452,453, 455,459,464,477,479,480.481.484. 485,486,487,488,489,507,509,512, 540,542.54~570,624,642,650,693,
710,724,726.730 acrualiries, 108, 174, 195,285,293.294, 311,315,327,432,440,450,452.468, 469,475.489.490,491,517,525,631, 639,640,699. 708,7i5 adam~ntine, 115, 177, 178 advenririous, 147, 202, 255. 388, 390, 414, 520,521,591,601,615,675,686,S~e
also defilement, advenririous advenririous aggregates, 584, 676 advenririous arrribures, 365, 523, 670, 714 advenririous mind, 122, 573
825
826
Index
405.438.441.503,507.509,523,562, 563,565,571,586,62!,630,634,635, 636,637.647.655,670.683,697.699. 714 AO-S~crtl Tantra, 262 alternative, 35, 184,202,213,215, 275,285, 288,289,292,295,297,298.320,321, 350, 352, 353. 358, 375. 379,' 380. 381, 382.383.386.387,390.391,417.436, 439.440,444.445,450.451.452.464, . 512.526,536,581,591,597,598,630, 633,634,635.637.640,641,643.644, 648.650,665,667,673.674,676,688, 698,699,700,703,704,711,715,720 altruistic intention to become enlightened, 396.494,546,679,729 amrtakundali, 68 ambrosia·, 'so. 94, 141, 177. 342,453, 516 Am-do (a mdo), 44 amitabha, 92,319,321.348,382,383,459, 650 amoghasiddhi, 90, 92,319,321,348,382, 383,452,650 Ananda,68,229,230,483 androgynous, 29. 30, 31, 138, 184, 335, 336, 379,404,429,440.581,652,658,682, 695,699 anger, 169,280,626 annihilation, 14, 29, 49, 120, 128, 169, 222, 274,309.329.336.337,401,403,438. 4~1.469,471,526,555.599,602,655.
681,709.715 antidote, 9, 55. 101, 185, 186, 243, 256, 307, 328,395.414,416,422,568,582,616, 686,688 anus,37,39,349.377,378,384 .Aitgulimala, 143, 144,210,212,213,596, 597 Ailgulimiila Siitra; 21, 100, 143, 154,. 156, 160, 172. 181,210,247.328,395,567, 576,596,610,654 aparajita, 68 appearance having, 414, 686 not having.414, 686 appearances three, 69 appearing to pristine wisdom, 415, 529, 687, 716 apprehended-object al)d apprehendingsubject, 19, 138,239,242,243, 251,302, 310,328,332,355.413,440,537.613, 655,666,685,721 apprehended-objects-and-apprehendingsubjects, 243 apprehender, 245, 249, 251, 432, 613
apprehension ha~ng.378,415,687
without, 240,415,608,687 artificial, 109,309,311,416,688 Aryadeva, 26, 523 Establishmmt ofthe R~asoning and Logic &foting Mistake, 524 Four Hundt?d, 249, 396, 468, 612, 708 Lamp Compmdium for Pracnu. 15, I 06, 276,394.568,623,678 Lmgth ofa Forearm, 524 Middk Way Conquest over Mistake, 525 Asanga,64, 101.126,255,256.568 'Commmtary on (Mailrtya i) "Sublime Continuum ofthe Great Vehick, "52, 61,63.74,83,86.95. 109,224,312, 328.354.406,411,545.563,612. 654,684,729,805 Compmdium ofBases, 249 Grounds ofBodhisattvas, 185, 333, 477. 546,581,657,730 SummaryofManiftstKnowkdge, 169,217, 220,245,246,249,600,605,609. 610,612 Summary ofthe Gt?at Vehick, 26, 43,244, 249, 309,.537, 609,612 assertion, 19, 29, 169, 193,206, 246,250, 251,336,341.355,391.402,405,416, 427,466,469,470,519,523,535.585, 592,604,6!0,612,613,614,658,661, 666,677.681,683.687,694,706.707, 708,709,713.714,719 attachment, 13, 64, 77, 86, 98, 109, Ill, 112,254,309,322,389,498,500,615 attributes inclusionary, 535, 719 ·avadhiiti, 69 Avalokitavrara Commmtaryon (Bhiivaviveka's} ''Lamp for (Nagiirjuna's) 'Wisdom', "343 Avalokiteshvara, 3. 76, 89, 122, 240, 268, 274.302,334,342,353.358.573.608, 657.666 basal state, 102, 103, 196, 586 basic constituent, 52, 53, 73, 86, 87, 90, Ill, 114, 115, 144, 150, 151, 153. 179. 183. 187, 193', 203,224,225,227, 313,355. 358.411,488 basic constitution, 95 basic disposition, 56, I 00, 210, 220, 248, 557.595.599,60!;61) basic element, 11, 15, 16, 17, 21, 34. 55. 61, 64. 72, 77, 90, 99, 113, 119, 124, 125, 131, 134. ISS. 157. 195.208,209,216. 231,237.239,240,253.255,257,259, 260,261,267,268.275,284,288,291. 299,300.313,345.363,365.366.367.
Index 369.371.372.399.406,424,435,466, 485,486,488,523.557,562,564,565. 569,572.573.574.575,586.593,594, 598,605.607,608,614,616,618,619, 620,623,630,633.637.645,662,669, 670,671,672,684 basic element of selfhood. 119, 572 basis and fruit undifferenriable, 9, 10, 15, 83, 89, 93. 94, 95,114,236,253,268,272.273.299. 330,353,413,430,432,435.441, 443,445.446,468.512,562,565, 566,570,607.614,621,622,645, 656.666,685,696.697,698.700, 701,707,711,712 basis for [he purification of defilemenr, 1&9, 584 basis of a non-existenr, 99, 567 basis of all, 78. 83, 89. 93, 95, 146. 194, 240, 291,564,565.566,585.608,637 basis of cyclic existence and nirva~a, 24Q basisofemptiness,17, 33, 90,217.218,219. 228. 229, 230. 231, 233, 246, 253.257. 261,263,272.273,275.299.301,303, 307,308,314,315,316.326,331,334. 366,367,368,372,389.394,396,399, 404,432.444.470,565.595,599.600, 603,604,605,606,610,614,617,618, 619.622,623,644,646,647,648,654. 656,657,670,671;673,676.679,680, 683,697,700,708 basis of negation, 301, 534, 535, 646, 718, 719 basis ofpurification, 20, 49, 101, 185, 189, 190, 192, 193. 194, 195. 196,352, 386, 388,416,521.523,555,568,581.584, 585.586,665,674,675,688,711,714 basis of selflessness, 117, 571 , basis of the non-existence, 387,389,401, 675.676,681 . basis, path, and fruit, 8, 57. 416, 556, 557, 688 basis-of-all, 61, 63, 64, 156, 172, 195, 245, 416,475,514,561,562,578,580,586, 609.688 beauties, 10, 100, 101. 119. 145, 150, 327, 426,440,462,490.567.571 eigh1y, 98, 99, 137, 175, 226, 459, 460, 478,517,706 bees. 72. 114, 189 beginningless, 56, 61,71, 74, 86, 136, 139, 282,291,306,480,628,637 bewilderment, 92. 93, 124, 141, 144, 280, 317,372,374,458.566.573,626 beyond consciousness, 238, 529, 530, 608, 711,716,717 beyond existence and non-existence, 33, 331,
827 338,415.599,656,658,687 beyond permanence and annihilation, 415, 687 bhaga, 70, 119,207,216,254,257,258. 259.260, 261.'273. 274.275.290. 310. 314,334.348.364.376,377.384.387, 454.572.593.599.615.617,618,622, 635,657.669,674 bhagavan. 18,259,260,302,307,308,320, 334,341.348,349,353,354.355.358, 369,370.373.379.386,387.400,425, 434,618,647.650,657.665.666,694 Bhavaviveka, 26 Lamp for (Niigarjuna 's) "Wisdom, "77, I 05, 176.564.568 bhutakoti, 342, 662 bile, 153, 160 bird, !27. 132, 145. 159,483 birth, aging. sickness, and death, 134. 373 blind, 145, 149,150, 152. 181,341,468, 504,578 bliss abode of, 275, 303, 354, 623 aggregate of. 447 aggregates of. 431 buddha,479 final, 275, 397, 623 great, 61, 75, 80, 81, 83, 92, 137,259, 262,266,267,280,287,302,310, 314. 339, 349. 352. 364, 377, 430, 436,437,438,439,440,451.455. 489,490.491.512,561,565,620, 626,632,659,664,669,698,699, 704. 711 ground of. 370 immutable,.314, 388,434.440,453.675 immutable non-fluctuating. 363 innate, 363, 386 murable, 440 non-conceptual, 518 of emission, 357, 386 of non-emission, 382, 383 phallic, 271, 621 supreme, 151,378,453 supremely immutable, 302, 379, 436, 443. 450,451,491.539.723 ultimate, 93, 566, 649 bliss and emptiness. 30, 404, 682 bliss-emptiness, 208, 324, 594, 652 blissful. 3, 66, 129, 171, 176, 184, 214, 217, 240.248,259,264,275,286,304.362. 373.380,388,402,446,490,497.498, 599.608,611,618,632,674,675 blood, 31; 67. 167. 177, 181, 354,)70. 375, 378.383,404,524,682 Bodhibhadra
Connected Explanation of(Aryadn~a i)
828
Index "Compikttion ofth~ Essmce ofWiulom, •
335,658 ·bodhiSattva, 17, 79. 86, 87, 88, 137, 148, ·-152, 153, 164, 171, 176. 180, 181, 183, 193. 200;204, 205, 231. 241, 244. 247, 298,369.438.446,455,476,477.480, 495.511,609,643,672.710 five signs of, 475 bodhisattva commentaries, 3, 6, 36, 55, 116, 143,170,236,238,245,246,248,252, 348,364,394,474,518,571,575,580, 607,608,609,610,611,613,669.678. 679. 710, 712 Bodhisattva Section Sutra. 343, 366, 533 body complete enjoymenr, II, 23, 24, 69, 80, 153.297.387,388,424,427.428. 431.432,433.434,437,439.442, 443.446,448,457,460,464.475. 476,491,539,540,642,674,675. 694. 696. 723 docrrine, 69, 71,477 emanation, 11, 23, 24, 69, 81, 134, 136. 153.177.296,297.380,387.388, 424.428,431.432,434.435.438, 439,442,443.446,464,475.476. 490,491,501,539,540,641,642. 675,694,695,696,723.724 form, 24, 81, 425, 426, 430, 431, 433, 434,441,449.456.480,694,696, -697,699,703,705 form bodies, 10, 11, 16, 24, 33, 50, 55, 101, 119, 188,199,301.351.366. 416.426,427,429,433,448,459. 464,466.476,494,495.500,502, 507.512,513,520,546.547.556; 557.567.571,583,589,646,664. 670,688;694.695,697.702,706; 707, 711,_712, 713. 729. 730 innate exalted, 265, 379 nature; 162, 172, 192,208,250,351, 353;387, 388, 401, 423, 427, 429, 433,434,457,578,580.584,593, 612,664,665,674,675.681,698, 706 ' of attribures, 7, 9. 10, II, 12, 20, 33. 49. 50.51.53.56,61,71,73.79.80,83, 86, 87. 89. 93. 94, 95, 97. 98. 99, 101, 102, 105. 106, 113, 114, 116, 134, 135. 136. 146, 148, 154, 162, 177. 188, 199,208,210,212,213.229, 250,254,265,277.288,292,299, 300,301,313,332.342,343,351, 352,353,371,379,380,387,388, 402,403,405,406,409,410,411, 413,416,424,425,426,427,428, 429,430,431,432.433,434;435.
437.441,442,443.-444,447,456. 457.458.459,464,465,474,475, 476,477.480,485,490,491,494, 496.500,501,502,507.508,509, 512,513,515.522,539.545.555. 556,557.561,562,565,566.567, 568, 570, 571. 576, 577. 579, 583, 589.593.596.597,604,612,619, 634.638,644,645;646,657.661, 662,664,665,666,673,674,675. 681, 683, 684, 685, 688, 694. 695. 699.700.705,706,707.710,711, 712, 723. 729 of bliss. 431,447,540,724 ofrdease,250,291,512,612,636 of sunshine, 251 rhree, 56. 69. 70, 188, 234. 284, 413, 428,429,434.475,476.542.563. 583.630.685,695,706.710.726 body, speech, and mind, 8, 13. 14, 18, 23. 68, 70.75.76.78,79.91, 128, 179,26.6, 348,436.459.488.516.564.620 brahma, 81, 91, 141,. 175,237.290,297. 350.396,431,446,460,463.500.501, 507,509,510,607.636.643,696.701 branches of superior paths eight, 349, 369, 672 breath, 124, 135, 152,201,393, 394,_515, 518,519,577.590.678,679,698,711, 712 BriefExplication oflnitiotions, 522 buddha final, 33, 61, 162,300, 342,344, 434, 523,561,578,645,661,662,697. 714 . uncompounded, 116 buddha-amibures, 17, 51, 52, 98, 100, 324• . 327,368,369.370,372.373,476,486, 672,673 eighteen unshared, 449. 703 buddha-constiruent, 144, 150, 177 buddha-element, 84, 100, 10 I, 14 5, 567 buddha-form, 211,213, 597 buddhahood, 8, 11, 66, 95. 99, Ill, 112, 113. 115. 180, 186, 191,212,231,313. 342.350.359.362,363,380.421,422. 423;446.450.487.489,494,495.566. 567, 570.580, 581, 582, 596.605.648. 668 buddhalochana.321.651 buddha-matrix, 73, 108, Ill, 112, 120, 122, 156. 247, 293. 572. 573, 611, 639 buddha-narure, I, 4, 5, 54, 64, 70, 83; 98, 99. 119, 129. 130, 134. 147. 148. 149. 150. 163,171,172,181,184,208,226,272, 303,304,353.397,406,407,408,563, 565,567.572.575.579.580,581.593.
Index 622,665,684 Buddhapalira ..
Commentary on (Nagarjuna s) "Treatise on the Middk," 343, 530 buddha-qualities, 8, 9, 10, 12, 13, 14, 18, 23, 25, 72, 95. 97, 130, 160, 178, 187. 193, 225,269,354.371.372,422,428,457. 566,705,706 bug. 144, 145. 212, 597 butter, 101, 102, 106, 154, 160, 213. 257. 521,714 ' , medicinal, 131, 132 buner-lamp, 101, 102, 106, 160, 488, 521, 714 calm abiding, 201,202,206.242,590.591 caste, 350 cause subsranrial, 121 cause and effecr, 12, 379, 380, 413, 427, 547. 674,685.730 causes and conditions, 8, 12, 21, 62, 85. 99, 105, 111. 128. 192. 276, 300, 371. 584, 623,645 ceasing. 19, 103,214,215,262,277,323. 373.374.375.380,386,406,415,673. 674,687 center, 2, 20, 29, 30, 34, 35, 115, 184,241. 335.336.337.338,339.340.344,376. 377. 378, 388, 401. 439. 658, 659. 661. 662,675.681.699 cessacion, 17, 34, 100, 204, 205, 207, 299, 301,309.343,346,363,364,367,375. 379,395.400,407,414,415,423,425, 444,470,495,506.508,514,522,533. 567,592.593,645.646,649,663,671. 673,686.687,694,709 chakrasatpvara, 31, 116, 353, 364,404, 571. 665,669.682 chakravarcin, 68 Chandrakirci, 26, 107
Ckar Lamp Commentary on tht Guhyasam4ja. 106,260,267,568,618 Ckar Wordr, 343 Suppkmmt to (Niigii.rjuna s) "Treatise on tht Middk, "26, 106, 107,480, 568 channels, 38. 70, 152. 201, 202, ·445, 577. 590 chandali, 321 Chdpter ofFirm High Resolve, 68 characceriscics flve,222,423,602 chauri, 320 child of a barren woman, 24, 199,319.344, 469.590,649 child oflineage, 54, 55. 64, 83, 94, 98, 129, 132, 147; 149. 152, 153. 154. 163. 170. 171. 172. 175. 181,' 190. 193.203,214,
829 229.303,304,308,345.396,406,407, 408,475.476.485,513.514,521,522 childish, 97. 109, 119, 128, 138. 145. 152, 178,210,402,475,504,528,532,716 clay, 72, 114, 118, 192, 214 cleanliness, 290, 414, 636, 686 clear lighr, 11, 49, 50, 55, 61, 63, 64, 65, 78, 86, 103, 104, 105. 106, 117. 120, 121, 122, 142, 184. 192,208,237.241,261. 262,274,276,277,280,285,294,297. 302, 311, 318, 328, 351, 359. 371. 375. 388, 389,401,422,423, 513, 520,-521, 525.555,556, 557.561,563, 564. 567, 568,571,572.573.575.581,584.593. 607,609,619,625,631,639,643,649, 664.667,673.675,676.681,701,713. 715 cloud, 11, 86, 108, 109, 110, 115, 150, 195, 239.269.300,360.405,406,422,435. 441,467,499,500,507,509,513,515, 519.542,545.586,645.683.698,699. 713,726.729 Cloud offewel.t Sutra, 154, 308 cognicion-on\y, 236,243,244,249,607,609, 612 collection ofmerir, 10, 50, 56, 180, 188,241, 277.284.301,305,426,485,489, 506, 512.513.546.556.557.583,630.646, 712.729.730 collection of pristine wisdom, I 0, 56, 512, 557.712 collections, 50, 53. 56, 75. 114, 115, 122, 137,_150, 168, 178, 180, 187, 188, 199. ·241, 243, 248. 277, 284. 302, 305. 319, 351.354.357.362,371.380.381.417. 421, 422, 426, 431, 450, 477. 485. 489, 499.503.506,507,513.545.547.556. 557. 573. 581, 583; 589, "606, 609,611, 630,649,664,666,668,689,693.729, 730 rwo ultimate, 187, 583 collections of consciousness eighc, 235 color, 93, .121, 165, 192,245,260, 280,292, 424,454.503.506.566,626,638 tommon beings, 73, 85, 87, 88,:95, 109, 168, 178,221,372,393,475,482,494.528, 529,716 compassion, 15, 78, 115. 180,189,201,240, 265,292,298,315,324,334.339.351. 377.382.383,394,438,448.458,498, 499;503,548,581,590.594,608,638, 643,649,652,657.659.678,732 great, 78, 98, 99, 167, 226, 281, 292,296, 301,342,369.437.440,478,508, 541.627.638,641,646,672,699. 725 .
830 Compmdium ofP~cious Q}la/iti~s. 88, 164 Compendium ofPrintipks ofAU OntS-Gon~Thus, 266, 620 completion stage, 311, 312 compositional factor, 226, 227; 377 c'ompositional factors, 38, 67, 215, 231, 267, 320, 32·1, 357. 373. 374. 375. 377. 379. 382,383,398,451,452,453.620.650, 651 compounded, 8, 12, 23, 33, .40, 56, 62, 63, 85, 103, 109;110. 147. 162, 163. 174, 175. 182, 187,201,214,225.226,227, 237,274,306.309.318,324.325.327, 345.351,353.354.358.369.370.372. 399.400,403,405,410,413,415,423, 424.433,434.449.456,465,468,474, 496.520,576.577.579,607.647.652, 653,664,666,667,672,680.681,682, 685,687,697.703,705,707.713 concentration, 2, 126, 179,277,281,284, 297.318,498,500,626.630.642 concentrations fOu~ 179,297.369,511,642,672 concentrative retention, 369, 672 conceptual,23,55,64, JiB, 199.201,232, 356,365,387.416,440,470,589,590, 670,675,688,699.709 conceptuality, 63. 66, 89, 94, 117. 136, 162, 205,232,238,242,345.356,357.360, 423,436,438,440,448,449,451,456, 479.482,483,484,485,492,493,494, 496,499.502,504.505,506.507,515, 517,518,530,540,591,705,710,724 conceptualization, 15, 32, 34. 169, 195,243, 284,346,364,392,424,484,502,507, ·508, 509, 531. 537.630.663,669,677, 721 conceptualizing. 55, 86.• 200, 243, 308, 502 conclusive, 31, 32, 33, 34, 209, 344, 346, 595,662.663 Condens~d P~Tfiction ofWisdom Sutra, 533 conditions. 85, 110, 193.234,237.301.409, 500,505.508,510,606,607,646 consciousness, 7. 13, 14, 20, 23. 30. 33. 34. 35. 36. 37. 39. 51. 67. 72. 92. 106. 126. 140,148,186,202,226,227,235.236, 238,244,248,249,250,251,252,291, 294,296.305,307,308.318.319.320. 321,322,325,326,329,332,338,339. 346,357.362,374.376.377,378,381, 382,383,384,386,387,388,389,391. 400,404,413,414,415,416.432,437. 438.439.440,442,451.452,455.468, 479. 516; 525. 527, 528, 529, 530. 533, 537,538.568,569,577.582,591,606. 607,608,609,611,612,613,636,637, 640,641.650,651,653,654,655.656.
Index 659,663,674,675.676,677,682,684, 685. 686, 687, 688, 707,. 711. 715. 716, 717.118, 721, 722 mistaken, 110 consideration, 15, 34, 77. 82, 95. 106, 114, 119. 132. 133. 134. 147, 162, 169. 170. 194,215,216,217,218,219,221,228, 234,239,256,257.261,272.273.302, 307.334.338,341;342,345.346,353. 364,365,369,392.393,394.398,402, 406,440,447,449,468,520,521.533. 537.564.565.566,568,570.571.575. 577.578,579,580,585,598,599,6PO. 601,603,604.608,616,617.619,622, 657,659,66!,662,663,666,669,670, 677.678.679.681,683.702.703,708, 713, 718, 721 constituents, 16, 18, 19, 63, 67, 117, 125. 126, 189. 194. 195. 215. 217, 218.245. 258.320,321,332,334,349.357.361, 367.376.379.380,381,382.384,385, 386,390,414.424.434,436.445.447. 451.452,454,455.473,489,491,492. 517.573,574,584,585.598,600,609, 649,650,651,668,671,673.674,676, 685. 702, 703. 704 contaminated, 20, 63, llO, 190, 192,201. 226,227.~91,388.496.584.636.675
contamination, 230, 278, 283, 604, 629 contaminations, 34, 346, 663 continuum, 19, 74, 75. 78, 81, 82, 83, 86, Ill, ll5, 162, 177,279,294,375,393, 394.422,424.437,446,485.515.518, 519,520.523.539.540.562,564.565. 579,624,640,673,678,679.698,701, 711,712,713,714,723,724 contradiction, 17, 18, 33, 77, 107, 108, 131. 147,189,195,228,235,236,244,250, 275.338.340,355,369.400,401,403. 405,415,532.536,537,539,547,564. 568.574.576,584,586,599.603,606, 607,6,2,623.658,659,660,66!,667. 672.680.681.683,686,717.718,720. 721,722.730 internal, 29, 116, 331, 336, 571, 658 contradictions combination of, 31.340, 346, 354, 389. 414,436,440,445,472.474.660, 663,666,676,685,698,699,700, 706,709,710 contradictories mutually direct, 340, 661 contradictory, 10, 11, 32. 35. 36, 89. 108, 129, 132, 148. 170,234.244,300,301. 401, 4ll, 415, 521, 527,537, 565, 569. 574,575.577,580,609,645.646,680, 686,711,713.715,718,721.722
Index mutually, 337 controversy, 204, 206, 364, 469. 592 conventionalities, 14, 15, 19, 20, 2l, 22, 23, 35,215,222,256,294,335.338,346, 351,375,380,390,391,400,401,403, 490, 526,.602, 617,648, 65'7, 658,663, 664,673.674,676,677,680;682 adventitious imputational, 330, 656 conventionally existent, 219, 342, 600, 661 covering>12, 30, 50, 74, 114, 151, 190, 193, 427.503,557.585 cow, 154,165,205,214,597 crown protrusion, 76, 279, 285, 290, 436, 438;460.517,624,625,631,636 curved knife, 76, 376, 451,452 cyclic existence, 13. 22, 51, 52, 62, 73, 86, 102,.103, 107, 114, 115, 120, 125, 129, 138. 139, 140, 142, 151, 155, 163, 175. 187,195,203,240,276,278,281,283, 285,289,295,297,302,311,312,322, 324,325.327,335.342.346,354.355. 366,370,387,393.407,408,409.410, 412, 413. 424, 435. 436, 438. 439. 441, 448,451,452,453,465,471,472,479. 480,483,485.487, 497."499, 504, 505, 507,509.517,518,531,532,536.572, .583. 608, 627, 629, 630, 634, 641, 643, 653. 678. 684, 685, 706, 709, 712, .717. 720 root of, 322 cyclic existences · twenty-five, 53, 214 darkness. 36, 49, 66, 150, 160, 303, 334, 387,432,437.473.502.503,504.507, 510,526.529,530,535.555,674.716, 717.720 death, 1, 62, 86, 100, 141, 246, 286,287, 305, 309, 322, 366, 384, 389, 438. 453. 484,632 deeds of immediate retribution, 246, 273, 392,622,678 defiled, 113, 114, 116, 147, 165, 357, 373, 505,570,576,673 defilement, 9, 10, 11, 20, 49, 51, 61, 65, 73, 87, 101, 102, 103, 104, 105, 111, 114, 115, 117, 122, 152. 185, 186, 189, 190, 191, 192. 193. 194. 195, 196,202,203, 265,275,284,289,291,300.301,309, 352,356,358,360,375,380,387.388, 389,405,416,421,422,427.435,446, 448,457, 466,.492, 495, 5Ql, 502, 512, 513.515, 516, 517, 519, 520. 521, 522, 542.546,555.557.561,563,581,582, 584,585,586.589.591,630,635,637, 645,646,664,665.673,674.675,676, 683,698,711,712,713,714,726,729 adventitious, 11, 18, 19, 50, 51, 52, 53,
831 56. 65, 66. 72. 86, 102, 108, 109. 110, 111, 112, 113. 114, 115, 117, 121,. 122, 133. 148, 151. 152. 177, 178,. 179, 185. 186. 187, 190. 192, 193. 194.199.215.222,224.225.227. 238,257.268,297,300,311.313, 319,322,323,331,351.355.371, 375.386.387,412,415.422,423, 435,466, 519. 521, 526, 536, 545, 556,557.563,570,571,573.577, 582,584.585,589,596,598,601, 603,607,617,621,643,645,648, 652,664,666,673,674.684.686, 712, 714, 71$, 720, 729 definitive, 6, 21, 24, 36, 102, 109, 112, 120, 134.165,166,167,202,203,204,205, 206,207, 216; 222,234.271,272,278, 302,315,343,351,364,365.394,402, 416.422,433.517.538,547,549.555, 556.568,570,572,591.592.593.598. 602, 62'1, 622,647,669,670,679,681, 688,697,72i,730.731,732 dependent-arising. 18; 21, 22, 34, 99,215. 222,226.227,234,307.322,332.346, 400,401,434,518,598.602,606,656, 663,680,697,712 dependently arisen, 16; 222, 332, 366, 367, 379.401,414,602,657.671,680,686 deprecation, 14, 64, 109, Ill, 112, 165, 167, 169,172,176,222,225,235,249.252, 329,396,397,401,423.538,580.599, 602,605,612,613,655.681,722 ·Descmt into Lanka SutYa, 64, 65, 94, 117, 119.120,228,229,236.237,238,239. 395,406,562,569,571,572,603,604, 607,608,684 desire, 62, 67, 69, 71, 77, 86, 90, 92, 96, 104, 110, 117. 123, 124. 138, 140, 141, 155, 156. 179, 181, 195.230.251,258,266, 267,294,299,308,314,317,319,354. 357,358,361,369,370,372,374,382, 383,387,431,433,435.441,446,451, 469,484,489,491,497,498,500,501, 507,509,511.512,516. 517,525, 528, 532.533.573,613,620,640,644,649, 650,667,672.674.718 great, 124, 248, 280, 295, 314, 358, 383, 434.573.611,625,626,640,667 desire realm, 69. 96. 138,258.361, 369,491. 500.501,507,509.511,528,672 devilish, 152, 577 devils, 258,259,260, 518, 541,618,712, 725 Dharmaklrti Co.,;,mmtary on (Dignaga 's) "Compillltion ofPrime Cognition, "192 diamond, 54, 97, 130, 131, 177. 193
832
Index
Diamond Cu~r Sutra. 338 dichotomy. 29, 336. 338, 658 diffusion, 532, 718 Dignaga. 208 Summary M~aningr ofth~ Eight Thousand Stanza P~tftction ofWudom Sutra. 233 dimn~.340,466,660
dirt, 9,291, 520,637 dirty, 18, 117,261, 515, 521.619 disappearance, 135. 414, 495. 508, 686 discouraged, 86, 108, 111, 112, 155, 156. 203.327 discouragement, 89, 111, 545 discrimination, 70, 71, 96, 97, 131,200, 211, 226,227,244,245.347.349,364.376, 382,392,410,411,412,452,479,563, 575. 669 •. 677 discriminations, 38, 67. 92,200,215.231. 245,267,314,319.320,321,357.365. 373.374,375.378,379.383,38~.411,
450,452,453,455,533,620,649,650, 651,670,675 disintegration, 21, 62, 84, 85, 110, 135, 307, ,309,330,345.372.413,424.434,491, -492.508,509,656,685 dupe~.415,539,687, 723 dissension, 167, 209, 246, 595, 610· divine eye, 50, 132, 181, 182, 191, 277, 305, 386,458,459,556,557 d6cto~ 128, 130,131,149,152,333.574, 578 dombi; 321 dream, 69, 80, 108, 109, 110, 160, 303, 307, 379,387,388,414,437,439,444,492. 517,525,527.531,674,675.686,715 drops.202,286,297,376,378,379,433, 439,440,489,515,516,517,631,642, 699.703 ' . drought, 170 duality, 232, 235 dust, 104, 123, 145, 186, 274, 275, 309, 380, 515,524.537.582,623 earth, 37, 38, 50, 51, 52, 62, 63, 67, 72. 85, 89, 96, 104, 114, 132. 140, 172, 205, 251. 258. 314, 321, 350, 377. 378, 379, 380,381,383,384.385.387,452,491. 492, 493. 494,·495. 497. 499. 500, 505. 506.507,508,509,510,517.537.556, 557.613,651 effective things, 31, 35, 89, 93, 123, 124, 135.136,237.337,338.357,439,659 effective things and non-effective thing, 35 effective things and non-effective things, 31, 89,123,124.135.136,337.338,439. 659 effects fruitional, 115
of production, 301, 646 produced, 9. 12, 416..427, 561, 688, 694 separative, 8, 10, 49,301,416,426,427, 561.646,688,694 . Eight Thousand Stanza P~rftction ofWtsdom Surra. 82, 254 eighteen unshared ·anributes, 175, 368, 369. 370.398,457.672,706 eightfold path, 350 element uncontaminated, 133,250,313,423,612 elementofarrributes, 14, 15, 16, 20, 21, 29, 30.33.52.53. 56.61,62,63.65. 70. 73. 77, 78.83,84. 85,88,89.90.93.94.95. 97. 101, 102, 103, 104. 105, 108, 109, 111,112,113,1,14,116,121,123.138. 147,148,177.185.187,208,216,224, 225,235,237.238,240,242;243.248, 250,253.254,256,257,259.262,266, 268,271;275.277.284,293,295,305, 308,309,310.312.314,315.319.320, 328.333,336.339.353,354.355,363, 364.365,366.367.370,371.372.379, 381.388,392,393.404,423.425.426, 434,439,443,447.451.452.454,455. 456.459,465.477.503,504,507,512, 515,522,545.561,563, 564;565.566. 567,568,570,576.577.581,593.594. 599.603,607.608,611,612,615.616, 617,620,621,6~4.630,639.640,647.
650,655,657.658,659,665.666,668, 669.670,671;673.675.677.682,694, 698,699.700.701,704,705.707,710, 729 elemental buddha, 100, 567 elements five, 75,91 elephant, 174, 278,287,312,460,462, 531, 538,632,722 elimination exclusionary, 99,206,209,227,301, 567. 592.595.603,646 inclusionary, 99, 206, 209, 301. 335, 470, 567,592,595,646,658,706,708 eliminative exclusion, 252, 613 emanations, 110,277,295,297,311,403, 443,449,464,465,490,491,493.494. 500,501.507.509,512,640,642 embarrassment, 174, 175. 548, 732 emission,377.382,436,437,439,452,518, 712 emptiness actuality of. 363 annihilatory, 14, 329, 362, 655. 668 conventional, 228, 254, 326, 391, 604, 614,654.677 empty. 17,368,671
Index endowed with all aspects, 167,254,335, 357.377.378,382,386,512.614, 711 fin~,208,216,272,273,339.400,594,
598,622,659.680 great, 14, 125, 128, 210, 215, 228, 229, 253,.267, 297,315,329,334,352. 376.377.388,436,452,573.596, 598,599,604,614,642,647,655. 664,675,698.703,704 immutable great, 376 non-empty. 17,252,301, 328,334,368, 372,613,646,655,657,671,673 of [objects'] own respective entities, 362, 668 of materi~ity, 362, 668 of non-entities, 15, 17,215,217,272, 301,326,328,329,330.334,368, 598.599,622,646,654,655.656, 657,671 of other entities, 16, 17,326,331,333, 334.366,367;654,656,657,671 of other things, 223 other-emptiness, 3, 4, 12, 14, 15, 16, 17, 18, ~1. 22, 24, 26, 39, 40, 212, 214, 215,216,217,218,221,222,223, 228,229,230,246,252,253,257. 259,261,263,272,273,299,301, 326,330,331,355,362,366,368, 375,380,387,388,389,394.396. 40~.404,412,596,597,598,599,
600,601,602,603,604,610,613. 614,617,618,619,622,624,645, 646,652,654,656,668,670,672. 673,674,675,676,679,681,682, 684, 700 other-entity, 16, 301, 326, 328, 366, 367, 372, 646, 654, 655, 671, 673 self-emptiness, 3, 12, 13, 14, 15, 16, 17. 18, 20, 21, 22, 24, 33. 199, 206, 207, 212,213,215,217.218,221,228, 252,253.254,255,256,257,258, 261,268,272,273.301,325,326, 329,330.331,332,333,334,355. 362.363,364,365,368,369,370, 372,375.380.386,387,388,389, 391.392,394,399.401,402,404, 412. 535, 589, 590. 592, 593. 595, 596,597.598.599.600,601,604. 613,614,615,616,617,618,619, 621,622,623,646,648,652,653, 654,655,656,657,668,669,670, 671,672,673,674,675,676,677. 678,679,680,681,682,684,719 self-entity emptiness, 301,326,646,654 sixteen, 334, 657 that is the [ultimate] nature of non-
833 entities, 15. 17,215,216,217,220, 263,272,273.301,326,329.330, 334,368,372.598.599.601,619, 622,646,654,655.656,657,671, 672,673 ultimate, 228, 254. 328, 329, 334, 400, 407,604,614,655.680 emptiness and compassion, 30, 31. 78,310, 337,404,429.433,439,564,682,695 emptiness-compassion, 208 emptinesses ~ven,228,603,604
empty drop, 215,377,378, 598 empty forms, 215, 373, 434, 439, 440, 453, 598,699 emptyofitsownenrity,12,14,16,21,210, 212,220,224.225,230,329,332,366, 401,596,601,603,604,655.656,670. 680 empty of their own entities, 13, 18, 20. 21, 213.215,254,255.257,261,268,273. 326,597.598,615.617,619,621,623, 654 empty.:Cmptiness, 12,213,252,301,613, 646 empty-empty. 213, 596,597 endless, 52, 53, 71, 86, 97. 100, 114, 115. 136, 139, 144, 145, 146, 148, 150.241, 269,277,283,291,298,299,306,308, 309,311,312,365,443,446,447,457. 477,487,495,496,497,499,500,501, 504,505,507,508,509,567,576.577, 629,637,643,645,669,706 endowed with all aspects, 14, 93, 119, 142, 152,185,215,229,240,266,297.329, 335,337,352,378,389,432,433,443, 464,566,571,575.581,608,620,642, 655,657,665,676 endowed with the supreme of ~I aspects, 182, 184,215,229,268,269,315,353.370, 432, 513, 581, 621 enlightenment, 7, 12, 17, 71, 79, 82, 86, 87, 88, 108, 111, 115, 116, 118, 122, 137. 142, 147. 148, 164, 167, 175. 177. 178, 179.180,189,193,254,256,266,279, 294,295,297,299.306,307,311,314, 315,343,346,347,349,351.369.370, 389.392,396,398.407,422,425,445, 450,455,478,484,487,511,540,546, 570,616,624,625,639,640,642,644, 649,664,672,676,694.724,730 great, 112, ll5, 167, 177,266,464,485, 487.501,511,542,620,726 enthusiasm, 108, ll1, 112, 155 . Entry into Gtnmzting tht Powtr ofFaith Sima, 483,710 equal, 8, 19, 31, 109, 112, 184,208,209.
834 216,241,243,252,260.276,277,305, 308,376.377,379.380,389,390,393. 404,427,450,451,454.459,460,461, 473,483,485,490,516,524.540.594. 598,609,673.682,724 equalizing aqd switching self and other, 201, 590 equanimiry, 347, 349, 438 equivalem;30, 65, 74, 105. 119. 133, 143. 147. 154. 163, 164, 165. 170, 172. 194. 216, 218, 242. 267, 328, 330, 331, 353. 359,380,391,392,404,406,429,432, 441,447,456,457.477.535,547,562, 563,564.568,569,572,575,576,578, 579, 580. 585, 598, 600, 620, 648. 649. 654,655,656,665,667,674,676,677. 682,684,695,696,699.701,702,704. 705.710.7.19;730 erroneous, 110, 144, 166, 218, 255. 389, 390,403,408,409,410,411,412,600. 616 essential constituent, 72. 74, 104, 109, 146, 155,216,599 essential fluid, 80, 378 Establirlnnmt ofth~ Supmn~ Immutable Pristin~ Wudom, 64, 562
eStablishment through mindfulness, 370 establishment through mindfulness, 98 eternal, 8, 32~ 34, 100, 161, 173. 174,345, 490,663 ethics. 149, 154. 155. 174. 178, 179, 410,. 481,548,732 ' nltl1[1. 19, 31. 78, 79, 81. 119. 1,84. 207,216, 254,273.310.311.314.315,334,348, 353. 364. 375. 376. 377. 378.404, 431. 439,444,471.512,572,581,593,599, 614,622,648,657.665,669,673.682, 696, 699. 700, 711 everlasting. 32, 34, 100, 117, 119, 130, 160, 161, 173. 174. 176. 182;184. 217,308, 327,345.399.410,411,522,663 exa'mples nine, 113, 114, 194, 570, 585 Exc~lknt Golden Light Sutra, 94, 343, 406, 428,475.485.513,566,684 existence and non-existence, 14, 21, 32, 33. 34, 35. 49. 188, 206. 210, 221, 222, 227, 274.329,331,332,338,339,340.341, 344,345.346,388,395.401,413.423, 441.468,536,555,569,583,591.595. 596.601,602,603.655;656,658,660, 661.662,663,675,681,685.708,720 existences, three, 79. 102, 138, 152, 189,251, 275.292,295.302,350,362,413,424, 436,437,438,451,453.489,490,491, 540,613,623,637.640,685,698,724 existent-emptiness, 219, 402
Index existing as an effective thing and not existing as an effective thing. 35, 338. 658, 659 existing or not existing. 307, 338, 340, 414, 465,466,658,661.686,707 Expmsion ofManjushri's Ultimat~ Na=s, 64, 75.122,124,188,251,263.278.299. 301,322,406,452. 562, 573, 584,619, 623,624,644.646,684.703.704 &tmsiw Commmlllry on th~ "Surra Unrawling~ Thought•. s~~Wonch"uk. Gnat CIJmmmlllry
external and internal, 19, 320, 335, 356, 375. 380,390,536,648,650,657,673.674. 676:72o external appearance; 238 external objects, 237, 238, 242 extinguishment, 12, 81, 185, 186, 230, 247, 248,284,291,349.372.383,414.438. 451,457. 521, 522, 581, 582.611,630, 636,686,711,714 extreme, 14, 20, 29, 33, 35, 36, 65, 86, 187, 211,222,225,235,249.329,335,336. 339.340,341,344.388,391.401,403. 465,563,602,655.658,660,661,662, 675,677,681,707 extremes. 14, 21, 29, 30, 32. 33, 34, 35. 49, 222,224,225,234,235,237,249,274, 306,329,331.332.335.336,337.339, 340,341.344.345,395,414,423,435, 436,438,439,448,479,502,555,602, 606,607,612,648,652.655,656.658. 659,660,661,662,686,699 fifteen, 236 four,245.252,610 fabricated, 20, Ill, 122, 177, 202, 219, 388, 390,402,414,573,591,601,675,676, 681,686 faculties five,334.349,352,369,665,672 faith, 95 .. 127, 128, 154. 156. 165. 167. 172. 175.178,180,181,200,347.350.384. 396,402,493,495.499.508,541,547. 549. 561, 578, 580, 648. 679. 725. 730. 732 fear, 118, 166, 167, 168,497 fearlessnesses, 17, 51. 98, 148, 275. 327, 353, 365,368,369,428,567.577,669,672 four, 98. 99. 226. 269, 308, 368, 369, 370,371.426.449,457,458,478, 672,703,706 feces. 39, 268, 349, 370, 377. 383. 621 feelings, 38, 67, 92, 93,215,231,314,319, 320,357.373.374,375,378.379.398, 450,453,455.471.533,566,649,650 fierce deities, 66, 384, 563 filth, 72. 114, 156, 191 final middle way, 219,220,231,235.601,
Index 605,606 fire, 5, 37, 38, 62, 67, 104, 147, 154, 160, 166, 175, 179, 180, 184.257.285.314, 376.378,379,381,382,383,384,390, 446,452,453.455.463,467.491,498. 515,516,522,540.576, 581, 63iJ701, 724 fires three, 62 five immutable great emptinesses, 14, 19, 122, 329,376.377,378.379.434.454,456. 457.573,655.673,704.705 flavrl~.89, 164,195,309,311,372,380, 402,403,525,532,542,579,586,681, 712.714.717.726 flawl~ne§,65.82,88, 123,186,224,268, 275,305,365,366.582,603.620,623 flaws, 22, 31. 85, 112, 121, 122, 147, lSi, 193.224,331,389,423,436.440.445, 447.470, 472. 474. 571, 573. 576, 585, 676,698,699,700,701,706,709,710 adventitious, 112, 354, 521, 713 five, 108, 109, 111, 113, 117, 570 foe destroyer, 51, 52, 55, 87., 88, 89, 118; 166,167,177,190,191,230.278,283, 368, 491, 629 forders, 39, 117, 118, 119, 125, 128,·134, 174,217,263,282,375,395.404,408, 410,484,541,571,574,628,682,725 Forders, 163,213,597 form,223 imputational, 231,232,360, 528 impurational, 231 imputed, 231,232,357 noumenal, 231 form realm, 69, 96, 138,361,369,491, 500, 507,511.528,672 forml~ absorptions four, 369, 672 form)~ realm, 69, 306, 361, 362, 369, 511, 528,672 forms, 14, 16, 18,19, 20, 37, 38, 51, 52. 62, 67, 83, 84, 85, 93. 108, 110, 121, 125, 130, 139, 142, 149, 153, 170, 191, 192, 200,207,208,213,214,215,231,240, 242,248,268,269,288,294,296.302, 311,314,316,317,319,320,321,330. 340,354,355,357.359,360,361,362. 365. 367, 373, 374, 375, 376. ,377. 378, 379.381,384,386,389,398,422,438, 446.450,451,454.457.459.467,471, 472, 479, 483, 491, 493,494, 496.• 498, 500,501,503.504,509,516,517,533, 566,574.575;580,593,594,595.597. 598,611,621,634,640,642,648,649, 650,651,661,666,667.668,670,671, 673,703,706
835 adveniitious, 373, 673 · three aspects, 231 Fonns ofDoctrine ofthe Great Mirror of Doctrine, 169 fright, 117. 298, 571, 643 fruit of purification, 195,352,416, 586,665, 688 fruit tree, 56, 427, 695 fundamental, 20, 36, 40, 1f9, 122, 132, 142, 186,189,202,220,295.351.388,390. 414,440,445.452,572,575,575,582, 584.591,601,640.664,675,676,686, 699, 700, 703. 704 fundamental mind, 122, 573 Ganges,61,75,95,97,98,99,102, 184, 213,225,250.354.371,372.373,396. 410,423,457.561,567,568, 5~7.612, 666, '673. 706 garment, 72. 104, 114 gathering, 183,415.687 gem, 103.117,203,432,492,494,507,508 Generation ofGreatlntense,Faith Sima, 332 generation stage, 201, 440, 546, 590, 699, 729 Gwriour Binding ofthe Six Wheels, 323 Gwriour Drop ofPristine Wisdom Tantra, 92, 133, 136 Gwriour Secret Moon Drop Tantra, 91 Gwriour Thorough Union Tantra, 66, 90,241, 273,325,327,609,623,653.654 gold, 51, 54. 55, 72, 73. 74, 85, 90, 114, 121, 154, iss. 178, 191, 192,229, 311,315, 460,513,514,519.520,531.713 good differenriarion, 19, 32, 113,202,203, 204,206,209,212,232.252.355,364. 591,592,595,597,605,613,666,669 grains of sand, 95, 213, 250, 597, 612 Great C/Qud Sutra, 130, 160, 176, 184, 474 Great Drum Sutra, 126, 150, 182, 183,369, 523 great hatred great, 248, 382, 611 great middle, 6, 7, 14, 25. 26, 56. 64, 65, 74, 101,126,206,209,217,232,233,234, 239,245,248,249,260,328,329,371, 391,465,562,563.568,592,594,600, 605,608,610,611,612,618,654,655. 676 Great Sea/Drop Tantra, 133, 134, 147,240, 257,575,576,609,617 great vehicle, 8, 40, 94, 111, 118, 165, 166, 167,168, 169, 170,171,172. 173, 174, 175, 178, 181, 182, 183. 199,202,204, 209,236,237.243,246,281,282,293. 364,369,395.396,421,424.425.429, 448,456,459.475.487.541,547,566, 589,591,595.607,609,627,638,679,
Index
836 693.694,695,702,705.706,710,725, 730 grounds,63,64,88,94,95, 103,114,120, 149.168,282,293.306,322,323,352 • .372.421.422.424,438,487,491.513. 515.518.522,539,542.562,572.628. 638. 649, 651, 665,711, 712. 722. 726 rwelve, 353 rwelve ultimate, 322 grounds of engagement through belief, 241, 487 guhyasamaja, 31. 209, 353, 364, 404, 594. 665.669.682 Guhyasamaja Ta~tra. 66, 74, 90, 124. 126, 260,267.314,348,518,563,565,573. 618,664 haya ra va Ia. 76 hail, 21,210,212, 596 hair pore, 482 halahala, 76 hand gestures, 116, 353, 571. 665 ham, 135, 136,216, 515, 516,549 haid, I-8, 54, 104, 159. 177,261.263.285. 425,483.521,619,630.694,713 harmonies with enlightenment, 300, 346, 349.350,351,359,445.458.664 hatred, 86, 90. 92. 117, 124, 141, 195.267. 317.319.357.358,372.374.382.441. 469,471,484,497.512,565.573.585. 620,650,667 hayagriva, 68 hearers, 71, 134. 143, 144, 145, 150. 151. 153.160,168,178,246,256.263.277. 305.400,410,411,446.450. 45"7, 474. 478, 480, 481,.482, 487. 542. 616. 701,
i26
hearers and s~litary realizers, 71, 145. 150, 151. 153. 168,211,400,410.411,474. 542.726 hearing and thinking. 242, 243 H~artSUira, 14,257,617 heaven of the thirty-three, 508 hell, 62, 64, 142, 163, 164, 165. 166, 175, 246,3921524.537.579 hermaphrodite, 158 heruka, 80, 81, 89. 91, 119, 123, 124, 137, 270. 310, 364, 381. 382. 431. 441. 446. 564.565.572.573.669.696;699.701 hevajra, 31. 116, 209, 3.53. 364, 404, 446, 571,594,665,669.682 . H~vajra Tamra, 18, 42, 65, 75, 78, 79, 82, 93. 116, 123, 137, 142. 194.258,263. 270,316,321,323.355,356,357.358, 429,454,471,563.564,566,585,618, 667,704 high status, 172, 183, 459, 485, 497 Higher than High Exposition Tantra, 90, 124.
261,565 hirat]yanila, 68 Hlay-da-wa (lhalzla ba), 53, 119, 130, 131, 148.152,162,165. 17l.309,358,410, 522,577.578,579,667 honey,72, 114,146,189,213,363 hUm,69,264,287,308,549.633
h~k.266,280.286,462,626,631
Hopkins, Jeffrey Emprinm in th~ Mind-Only School of Buddhism, 41 horns of a rabbit, ·24, 199, 214, 341, 527, 528,537. 590,661,716.721 .horse,214,460,462,483,524,597 hungry ghosts, 160, 341, 396, 467, 490, 524, 537 hus~ 72,114,147,190,191.202,391,576, 584, 591, 676 ideation, 152, 357. "360, 530. 531, 545, 577 ignorance, 10, 13, 19, 117,142, 163, 165, 230.289.294.317,322,323.341,375. 407.409.451.467:502.503.523.525. 526,527,634.639,651,652,673.714, 715 ' illumination, 49, 151, 2 H5, 280, 284, 285. 292,296.303.423.453.473.503,504, 521,530,535,555;598.626.629,631, 637.638,642,719 illusion, 10, 124,482,490, 512, 531,712 image, 4, 5. 20, 40, 72, 73, 114, 239, 245, 377.378.379,383,448.515 immeasurables four, 179,353.369, 511, 672 immediate retribution, 167. 392, 393 immutable, 12, 14, 19, 72, 113, 122, 123, 124,126,129.184,224,229,250,259. 262,267,280,282,293,300,302,314, 329,356,363,376.377,378,379,386, 387.397,407,415.424,426,431,434; 436.437.438,439.440,441,443,444. 447,450,451,452,453.454,455.456. 457.477,489.491,492.496,506.508, 519.520,522.539.573.581.602,612, 618,625,628,638,645.655.673.675. 687,694,698,699,700,701.702,703. 704,705,710,712,113.714.723 immutable thoroughly established narure, 426,450,694,703 immurables five,229,297,379.642 impermanence, 19, 32, 34, 85, 129, 176,203, 244.345.346,375.399.411,663,673. 680 . impermanent, 17, 21, 22, 23, 24, 63, 71, 100, 160, 162, 175.201,226,227,257.335. 369,370,373.399.400,402,403,406. 407,408,409,410,412,433.474,496.
Index 523.579,617.672.680,681,684 implicit realization, 535, 719 improper memal-application, 63, 86 imputation, 62, 139,209,233,291,525, 528,594,636,714 . imputational character, 223 impurational form, 223 imputational nature, 24,215,219,220,222, 231,233,235,247,248,250,294,319, 322,324.354,366,402,520.535.600, 601,602,605,606,648,651.652,666, 670,713, 719 adventitious, 219,402,681 imputed, 12, 108, 134, 142, 169, 208, 209, 231,232,234.303,359,361,427,440, 450,476,477,525,546,561,569,594, 606,668,714 imputed form, 223 in consideration of. 15, 34, 77, 95, 106, 119, 132, 133, 147. 170, 194. 215; 216,217, 228, 234, 239, 256,257. 261, 272. 273, 302,307,334.342.345,346,353.364, 365.392,393,394,447,468,520,564. 566,568,571,575,577.580,585,598, 599,603,604,608,616,617,619,622, 657.662,663,666,669,670,677.678. 702.708,713 inclusionary exclusion, 252, 613 inconceivable, 14, 15. 16, 35, 71, 94, 95, 98, 154.171,178,182,224,225.250.263. 268,277,308,312,329.339,354,363. 365,367,371,372,395,400,449,457. 459,478,480,483,489,508,511,534. 540,603,612,620,655.660,666,669, 670.671,673,706,710,718,723 indestructible, 16, 20, 101, 214, 216, 224, 261,263,306,356,366,376.377.378. 388,389,437,459.517.521,598,602, 619,670,675.676,713 individual withdra'wal, 2 indivisible, 61, 62, 77, 79, 95, 97, 98, 109, 113. 138, 187, 195.224, 261.262, 263. 271.275,276,310,313.351,379.423, 425,427,430,438,451.561,562,564. 567,586,619,623,664,694 inexpressible, 68, 135, 277. 279, 280, 287, 376,377.378,443,520,538,625,633. 700,722 inherent establishment, 185, 581 inherent existence, I 07 inherent meaning. 134 inherent nature, 118, 129. 219, 234. 275. 276.353.389,414,415,623,666,676. 686,687 inherently, 100,215,351,415,567,664 innate,73,80, 137,142,153,209,265,270, 272,314,337.362,379,401,416.432,
837
435,437,439.440,441,442,443.453. 455.512,518,539.575.594.621,681, 688,698.699.701,704,711,723 innate body, 272, 362; 379, 432, 435. 437. 442,443.539.621,723 innate pristine wisdom, 73, 142, 401. 440, 575, 681, 699 inseparable, 187, 225, 371 integrally, 9, 104,·187, 199,300,301. 583, 589~645.646
inrentionaliry, 133, 575 . interpretable meaning. xxiv, 18, 120, 205, 315,364.365,369.572,669,670,672 interpretation, 6, 15, 24, 108, 109, _l13, 114, 116, 119. 120, 157, 160, 166, 203, 204. 206,207,246,248,253.364,416,43.2. 569,570.571.572.591.592,593,610, 611,614,669.688,696 iron, 104, 280, 340, 466, 521, 522, 537, 626, 660,714 irreversible, 94, 120, 203, 224, 303, 508, 572, 603 hhv.ua, 141.297.643 jackal, 158, 159 jambudvipa, 483, 493, 494, 50 I jealousy, 92,267, 319,374,382,383,620, 650 je~.68,76,77,90,92,93, 102,141,203, 210,212,264,296,341. 357.383,393. 411,412,438,451,463,468.486,488, 492,494.504,505,516,545.563,566, 573.59'6.642 jewel-mine, 203 jewels, 50, 51, 52, 54, 55, 72, 125, 171, 178, 211,229,292,295.306.381.382.412, 421,422.510,517.548,556.557.574. 638,640,732 three; 68, 70, 71, 115, 177, 184, 193, 286.408,429,562,563,631,695 jlianachandra, 234 jlianagarbha Path ofYogi( M~ditlltion, 21;332 Two Truths. 21, 43, 344, 662 Jo-nang-ba, 44, 183, 548, 732 joy innate, 80, 137,270,314,337,379,441, 442,453 special, 80, 441, 442 supreme, 75, 80,285,292,441,442,631, 637 kalachakra, 31, 91, 116,209.275,310,315, 353.354.364.370,379,383,385,404, 433.436.571.594,665,666,669.682 Klzillchllkrll Tantrtl, 2, 3, 4, 6, 29, 36, 37. 42, 76, 84, 116, 122, 125. 151.216,217, 239,251,252,253.260,262,269.349, 352,362.376,380,381,383.387,432,
838
Index
435,436,446,451,452,453.458,477. 489,491, !!.15. 573.608,613,665.674. 697,698,701,703,710 Kalki Pundarlka S14i~k~ Light, 6, 30, 36. 76, 89, 122, 161, 163,229,240,251,254,260,263, 267,268,274,302,314,320,322; 323,334,337,342,349;353.356, 370,376.382,383,387,394.434, 435, 436. 437.439. 441.• 450,471, 492.573.578,608,613,618,620, 650,651,652,657.658.666,674, 678.699,700 Kamalashila Illumination ofSurhnm, 530, 716 Illumination ofth~Middk, 234 karnia, 10, 77, 99. 152, 164, 167, 169, 170. 180,188,226,239.252,296,493.536. 579,583.613;641.721 karmic, 166,467,476, 511, 537,718,721 I
leprosy, 160 leners five,229,452,703,704 liberation, 21, 55, 56, 120, 127, 132. 141, 147, 156. 167, 168, 180, 182, 185, 187. 188,210,211,212,213,235,246,247,
263,276,291,301.302,309.328,375, 390,395,424,436.439.442,519.557. 572,575,576,581,583,596,597,611, 636,646,698,699 supreme, 50, 556 liberations eight, 369, 458, 672 light,49, 50. 92. 103. 104. 106, 115. 135. 136.151,192,229,241,264,269,276, 285,292,295.359,389,407,411,423, 424.445,460,476,488,492.494.502, 503;504.507,510,$21.555.556,584. 631.637,638.640,667,676. Liked-When-Seen-by-All-the-World, 182 Liked-When-Seen-by-All-the-World Manifestly-Elevated-Great-Effort, 213. 597 limitofrealiry,l5,16,107,109,117,118, 208.216,224,231.237.253.255.266, 268.277.282,288.293,298.304.308, 309,311.312.342.343.353,363.364. 365,366,367,372,392,399.472,530. 571.593.598.603,607,614,616,620. 628,633,639,644.662,665.668,669. 670.671,673.678,680.716 lineage, 6, 11, 51, 52, 54, 55, 56, 65, 70, 71, 73, 74.75. 76, 77, 79. 81. 82, 83, 88, 89. 90. 91. 92. 93. 113. 125, 131, 155. 159. l~I~IAl~l~l~l~l6
190.192,204,205,226,227,246,269. 272.278,279,286,290,291,297.309. '313.324,327.349.394.406,416.429, '430.438,445.447.450.451,452.481, 484.495,496.504.519.546.547.548. 557.562,563,564.565,566,621.624, 625,631,636,637,642.678,684,688. 694,696,702.713.729,731 buddha,90,566 developmental, II, 55, 56. 57, 77, 155, 156,166,185,247.416,557.564. 581.610,688 five,76 hundred, 76 lotus, 90 mother, 91 natural, II, 12, 55, 56, 57, 76. 77, 78, 90, 185,325.332,334,353,416,430. 557.564,565,581,653,657,665, 688,695.696 naturally abiding. 52, 56, 155. 247, 401, 562,610,611, 681 naturally pure, 74, 208, 593 naturally thoroughly pure, 74, 83, 90, 563,565 severed, 246, 247, 248,610, 611 vajra, 77. 78, 83, 90, 562, 564, 565
Index lineages five, 75, 76 four, 76 six, 76 three, 75, 76 lion, 174, 175,216,254,278,291.303,310. 314,334,375,430,436,460,464.599. 637.657 literal, 168, 169, 170, 365, 579, 670 living being. 16, 128, 143, 150, 153, 305, 317.345.358,366,367.414,534.667, 671, 686, 719 lochana,67.348,349.382,384,390,444 logic, 2, 34, 101, 120, 167,!68, 224, 346, 414,568,572,603,663,686 logicians, 64, 238, 423, 608 lokeshvara, 67,319,320,321,348,650 lord of humans, 72 lord of rhe secret, 142 lordship, 87; 257.258, 259,260,261,312, 445.617,618 lorus, 19, 31, 68, 72, 76, 77, 80, 90, 92, 114, 121,143,147,207,216,254,259.260, 269,272,275,278,292,310.314.363. 364.375,378.382,384,385.387.404, 435.442,443.451,454,461.463.471. 483,516,517,565,593.618,621,624, 638,657,669,673,675,682,698 lotus petals · sixteen, 334 love, 98, 99, 112, 201, 226, 281, 292, 298, 369,437,448,590,627,638.643,672 luminous, 54, 63, 84, 85, 99, 103, 108, 131, 161, 185, 275. 311, 423, 451,494. 545 magical illusion, 109, 110, 233, 234. 271, 299,303,414,482,490.517,531.606. 644,686 ' Magical M~ditatiw Stabilization Ascmaining P~ac~ Sutra, 308 magician, 108, 110, 269, 530 magician's illusion, 108, 110, 269 mahabala, 68, 384 Mahamati, 94,117, 118,395 mahamudra, 353, 665 Mahaparinirvil}a Sutra, 53, 54, 64, 70, 83, 93. 98, 119, 128, 129, 130, 131, 147, 148, 152, 155. 156, 162. 165, 170, 171, 172. 174, 176, 180, 181.213,215.225, 229, 247. 300, 303, 309, 328, 358, 406, 407,410,411,434,521,563.566.567. 576,577.578,579.580,597,598,603, 610,623,647,654.667.684,697 mahasarrva, 79, 80, 137, 148, 176,298,438, 446,476,643 Maiijushri, 210,211, 212, 596, 597 maitreya, 68, 235 Maitrcya, 26, 254, 255. 256
839 Diffirmtiation ofPhmomma and Noummon, 220,336, 519, 528, 530, 536,658,716,720 Diffirmtiation ofth~ Middle and th~ Extr~~~. 29, 220, 222, 232, 235', 236, 249.324,325,327,328,330,336, 513.519,601,602,605,606,607, 612,653,654,713 Omammtforth~ Clear R~alizations, 77, 249,428,457,459.464.467.485, 564.612 Omammtforth~ Great V~hick Sutras, 41, 56, 82, 84, 120, 133, 167. 185, 219, 220,221,241,243.246,247,249. 339,340,402,421,428,434.448, 449,455.456,457.459.464,465. 466,467,474,478.485,486,519, 520, 529. 533, 565. 572. 581, 600, 601,609,610,611,612,660,703, 705,713.716 Sub/im~ Continuum ofth~ Great V~hick, 41,52.56,62,71,72. 73, 74,84.86, 95. 99. 108, 109, 114, 134, 155. 156. 165. 177. 185, 186, 193,224,247, 312,328,354,371.406,422,425, 427,477.484,492.512.521.565. 566,567.569.570.585.610,654, 684, 695.710, 815 mamaki, 348, 349, 382, 384, 390, 444 manifest enlightenments, 429,431,441,443, 695.696.697,699,700 maiijushri, 67, 154, 155, 163, 173, 174. 175, 176, 180,212,279,298,363,393,395; 462,483,596,624,625.644 Maiijushrikirri Bri~fExplication of~ Assmions ofOur Own Vi~. 352, 363, 429, 430, 446, 696,701 mamra, 31, 76, 78, 90, 122, 163, 164, 185, 202,216,239.261,263,267,279,302, 311, 314, 315. 319, 353. 355. 362, 417, 429.430,431,434;442,450,454.456, 482.518.562.565.573,579,581,589, 591,618,620,624,625,647,648,649, 665.667,688,695.696,705 knowledge, 75 secret, 65, 75, 107,202,215,229,239. 249,279.281,282,286,297.344. 354.429.431.437.438.456, 515. 562,563.569.591,596,598,605. 608,612,625,627,631.642,666. 693, 695 •. 696, 705,712 mamra vehicle, 163, 164, 579 mantras, 70, 89, 116, 252, 285, 297, 318, 323,353,361,364,499,520,565.571, 613,631.642.649,652,665.668,669, 713
840 ma'}cjala, 31, 70, 89, 116, 123, 124, 185, 215,252.i61,270,271,272,273,277, 280,286,292.315.334,353.361,364. 381,386,390,404,413,444,454.455. 512.520,542.563.565,571,573.581, 598,613;618,62i,623,624,625,626, 632.637,638,647,649,657,665.668, 669,682,703,704,711,713,726 marks rhirty-rwo, 98, 99, 101, 117, 137, 163, 175.189,226,341.459.460,468, 478.517.567.706 marks and beauries; 72, 100, 101, 119, 145, 151,288,324,325.327,424,438.457. 459,481,490.493.539.567.571.634, 653,706,723 Miirrchera Prais~ ofthf Thrtf ]fWfls, 470 marrix of arrribures, 74, 138 marrix of phenomena, 122 marrix-of-one-gone-rhus, 5. 8, 9, 11, 12, 14, 18, 25. 39, 40, 51, 52. 53. 54; 61, 62, 64. 65,72,73,74, 78,85,86,87,88,94,95. 97.98.99, 100,101,106,107,108,109, Ill, 115. 116. 117, 118, 119. 120. 121. 122, 128, 129, 130, 131, 132, 144, 145, 146, 147. 150, 151, 152. 153, 154. 155. 156, 157, 158, 159. 160, 161, 162, 164, 165, 172. 173. i74, 176, 177, 180, 182, 187,190,194,203,217,224,225,313, 342,-354.359.361,371,405.406. 4n. 412,427,477, 561, 563. "564. 566. 567, 568, 569, 570, 571, 576. 580. 585. 662, 683,684 Matrjx-of0nf-Gonf-ThutSutra, 51, 65, 72, I 08, 180, 189, 190, 191. 192, 406, 580, 584,684 marrix-of-one-gone-ro-bliss, 6. 9. 19, 39, 49, 63. 64, 66, 70. 89. 101, 102, 105. 108, 109, 113, 114, 118, 119, 120, 121, 122, 123. 124, 125, 146, 147. 148. 151. 152, 153, 154, 156. 161, 163, 164, 165. 170, 172. 180, 184, 190, 192, 193, 194. 202, 203,208,215,217,227,238,253.258, .263,266,272,273,293,303,307,351, 353,355,375.386,387,388,391.396, 405.406,412,415,432,445.447,457. 468,519.521,522,526,536.548,555, 562,563.565,568,569.570,571,572. 573, 574, 576. 577•. 578. 579, 580, 581, 584,585,591,593,596.598,603,607, 614,617,619,620,622,639,664,665, 666,673.674.675.676.679.683,684, 686,696,697.700,701.702,705.707, 712,714,715,720,731 marrer, 182, 208, 338, 429, 521, 594, 659 ·Maudgalyiiyana, 93, 484
Index means ofpurificarion, 113. 193.352,416, 665,688 medirarion, 2, 5, 6, 15, 16, 24, 25. 163. 179, 199.201, 205,.243. 311,354,384.416, 4'17. 421,440,448,474.547.589. 590, 666,688,689,693,699,731 medirarive equipoise, 10, 31, 32, 33. 34, 35, 209,245.332,339,341,344,345,416, 422,423.465,466,468,479.493.494. 512, 513, 538. 539. 541, 595•656. 660, 662.663,681,688,689.707.708.712. 718,722,723,724 subsequenrro,35.339,416,423,468, 479.538,660,688,708,722 medirarive srabilizarion, 2, 15, 16, 94, 98, 99. 114, 149, 172. 176,201,202,206.226, 242,281,295,297,303,304.347.348, 350,369.384,394,408,449.473.476, 478,479.481,497,498,499.516,539. 548,567.590,591,626,640,642,672, 678, 722, 723, 732 hero-proceeding, 98, 99, 226. 303, 304, 408 vajra-like, 98, 99, 303, 501 vajra-like, 94 Mefting ofFathfr and Son Sima. 343, 370, 392,677 merir, 9, 11, 115. 153, 170, 171, 174. 176, 178, 179, 187, 188, 199. 204. 205, 243, 246;277,284,341,396.421,468.4~6.
488,489,492.505.513,547.578,581, 583.589.609,630.693.730 meraphor, II, 55, 171 merltod and wisdom, 30, 31. 123,203,265, 277. 314, 380, 383, 404; 429, 436, 439. 440.457.619,620,674.682.695.698. 699.705 merltod-wisdom, 208, 594 middle, 6, 7, 14, 24, 29, 30, 32, 35, 56, 72, 79, 84, 85, 102, 103. iOS. 108, 110, 148, 155. 162; 169. 176. 186, 199.206.207. 219,220,232,234.235.236.2j1,245. 246,247,249,252.259,261,267,273. 277.329,330,331.333.335.336.337, 338.345,376,387,395,401,407,414, 423,452.-516,530,563,568,590,592, 593.595,597,60!,606,607,609,610, 612,614,652.655.656,658,659,669, 681, 686, 716 middle p~rlt, 29, 30;148, 232,234,235.249, 335.336.337,345.395.401,407,607, .681 middle way, 6, 102, 105, 155, 169,206, 213, 234,245,246,247,330.331.530,568, 592,597,609,610,656.716 middle way school, 102, 234, 568, 606 milk, 102, 128, 131, 154, 165, 574
Index medicinal, 129 mind basic, 7, 8, 61, 209, 562, 594 mundane,238,239 mind of enlightenment, 30, 139, 141,208, 216,240,241,248,253. 256; 258,259. 262,310,314,315.339.389,404,436, 437.438,439.472,492.526,593.599, 609,611,615.616,617,618,659,676, 682,698,699 mind-basis-of-all, 245, 247, 248, 475, 539, 609,611.723 mindful establishments four, 349, 369, 672 three, 478 mindfulness, 98, 226, 295, 306, 347, 348, 349,350.384,392,458,640,672 mind-only, 6, 7, 56, 206, 231, 232, 233. 234. 235,236.237.238,239,241,242,243. 244,245,246,248,249.250,251,252. 328, 414.454. 592. 604, 605, 606, 607, 608,609,610,611,612.613,654,686 conventional, 7. 238, 605, 608 ultimate, 7, 238, 239, 240, 605, 608 worldly, 238, 608 minds and mental factors, 201, 248, 525, 526,611.715 minute particle, 96, 97. 128, 268, 377, 379, 440,469,482,483,490,491 mistaken, 13, 22, 29, 110, 126, 160, 206, 234,235.236.242,245.268,336,338, 391.394.400,417.427,437.470.490. 520,523.524,525.526,527,529,530. 531,537,538.574.589.592,605,606. 607,609.620,652,658.677,679.680, 689.695.708,711.714,715,716,717. 721,722 mode of subsistence, 13, 15, 21, 22, 23, 24, 33,35,57. 180,195,208,209,221.223. 225.227,243,248,250,252,315,324. 326,328,329.331.338.339.340.341. 342,362.388.403.404,405,412,414, 417.425,434,457,465.470,503,527, 535.537.569.586,59.4.595.599,601, 602, 603 •.611, 612,613.615,647,649. 652,654,655.656,659,660,661,668, 676.681,683,684,686,689,694,697. 700,705.706,707,708,709.716.718. 719,720.721,722 mold, 72 momentariness, 32, 34. 161, 162, 345,413. 434.448,521,523.578,663,685,697. 702.714 momentary, 39. 118, 162,217, 362, 414, 441. 571. 579, 686 monarch,76,78, 122,131.138.139.141, 142.175.177.269,278,284,285,286.
841 287.291.292,293.295. 297 .. 310, 326. 348,352,362,424,467.492.493,495, 502,507.564.574.624,629,631,632. 637,638,640,642,654,664,665 moon, 19, 31, 80, 98, 103, 135. 140, 149, 150.184,216,229,263,264,292,294, 334.335.360.376.378.383.386,404. 409,445,463.467.486,492.513,515, 516,517,521.522,535,581,619,638, 640,673.682,700,701.714 mount, 152.394,416,-577,679,688 · mounr sumeru, 96 mountain, 6, 252. 253.281. 333,447, 503, 523.524,537.547.614,627,702,731 mutable, 379, 415. 520, 687, 713 Nagamitra Door ofEnt? to the Thm Bodies. 234. 427 Nagarjuna. 77. 102, 105, 155, 182, 183,203, 398,400.531,562,564.568,679.680 Akutobhaya, 343, 472 Collections of Reasonings, 24, 199,590 Essay on the Mind ofEnlightmmmt, 14, 253.256,400,617,680 Praise oftht Elnnmt ofAttributts. 41, 102, 530,716 Praise ofthe Thru Bodits, 341 Praist ofthe Ulzimate, 341 Sixty Stanzas ofReasonin~ 343, 425, 468, 471,525.694,714 Stagts ofMeditation, 330, 331, 528,716 T"atiseon thtMidd/e, 34, 192,227,276, 332, 344. 345, 398, 400, 468, 4.70, 472,584,662.679,680,708,709 naked ones, 212, 213, 597 Naropada, 64 Commmta? on tht Hevajra Tantra.
35~
natural buddha, 98, 172,459, 567, 580 naturally luminous, 23, 99, 261, 379. 423, 470.477.619.709 naturally passed beyond sorrow. 204, 205, 207,364,592.593 naturally pure, 11, 18, 19. 72, 73, 76, 84, 85, 91, 103, 111. 112. 133, 155, 177. 179, 18.7, 193. 194. 195,208,222,224,235, 277,294.300,321,351. 353, 355; 358, 361,389,39~414;422,423,429,435.
466.472,477,485,512,564,575.585. 586.593.601.640,645,651,664,666. 667~668.676,686,696,710
nature of the mind, 63, 64, 73, 84, 85, 121, 192,276,494 nature-emptiness. 219, 402· naturele$s, 108, 109, 110, 219, 234, 362, 368,370,372.373;401,402,415.441. 606,673.680,681,687 narurelessness, 110. 168, 204,,207, 305, 364. 401,441, 592, 681
842 natures three, 217, 219,220,222,231, 232,233, 234,235.247.248.323,365.417, 456,600,601,605,606,611,652, 688,705 negation affirming, 209, 595 double, 340, 661 non-affirming, 209, 595 negative affirming. 22, 23, 99. 132, 206, 227, 252, 301,470,535,567,575,592,603, 613,646,708,709,719 non~affirming. 22, 23, 99, 132, 206, 227, 252,301,335,470,534,535,567, 575.592,603.613,646,658.708, 719 negative phenomena, 535,719 net of magical illusion, 299. 644 nihilism, 34. 344, 405, 526, 662, 683, 711, 715 nirvli!]a, 30, 61, 62, 73, 89, 93, 102, 103, 106, 114, 117, 118, 119, 129, 132, 135, 136, 139, 149, 150. 155. 156, 163, 184, 188,194,208,214,237,240,254.288, 290.291, 303.309, 313, 335,337.343. 346.353,355,356,363,380,386,387, 392,393,395,403,406.407,409,410, 411.412,413.416,425.427,435.436, 441,453.464.470.471.472.479.484, 490,493.496. 4.97. 498.499, 501, 517, 522,523,536.562.571.572.579.581, 593,597,607,608,615,634,636,665, 674.678,684,685,687,694,697,706, 709.720 hon-abiding. 82 . non-actualities, 327, 362, 517 non-actuality, 325, 327, 330, 356, 441 non-appearance, 221,237,243,467, 519, 526, 529, 536,711,715,716,721 non-apprehension, 236. 249, 250, 275, 345, 511,528,607,612,623 non-conceptual, 10, 16, 24, 55, 84, 117, 168, 243,244,251,284,291, 30~. 332,336, 356.394,416,417,422,437.468,476, 479,494,510,512,513,518.526,538. 557.571,589,630,637,656,658,678, 688,689,708,712 non-conceptuality, 107, 118, 518 non-dual, 87, 124,208,250,251,262,267, 279.291,294,297,303,307,310,312, 315,356,357,411,428,434,435,437. 438,594,612,625,637,640,643 non-effective thing. 338, 346, 659, 663 non-emission, 382, 518,712 non-empty, 12, 17, 34,201,211,212,213. 214,215,224,232,235,252,257.301,
Index 328,334,346,368.372,373.407.409. 410,415,596,597,598,599.603.607. 613,617,646,655,657,663.671,673. 687 . non-empcy-~mpcy, 213, 597 non-erroneous, 109,217,218,224,230,253, 255,343,410,600,602,604,614,616 non-erroneously, 115, 225, 333 non-everlasting. 161, 410, 411 non-existence mere, 99. 567 non-existence of rhe one in the orher, 214 non-existent-emptiness, 219,402 non-learner, 448, 702 non-natures three, 234, 235. 401 non-production, 117, 118, 168, 200, 343, 393,414,472,571,686 non-proliferation, 32, 34, 267, 345, 663 non-virtue, 13, 99, 110, 123, 152,211,226, 227.255,363.514,615 noose, 140,141,286,463,631,632 nor empty, 14, 15. 21, 187,210,211,212, 220,225.230,235,256.326.332,354. 371, 399,401.404,468,474, 596,601, 604,607,617,654.656,666,680.683, 708 nor existent and nor non-exisrenr, 342, 661 nor existing and nor nor existing, 222, 338, 602.659 nor non-existent, 33, 36, 214, 221.222,329, 331.335.340,341,356,365.373.388, 465,473,515.602,655.656,658,660, 661,670.675,707 "llOt produced, 10, 12, 66, 74, 85, 136, 177, 201,222,344,409,414,415,440,441, 469.490,508,520,563.601,686,687. 699 noumenal, 11, 17, 19, 20, 22, 24, 31, 64, 70, 170.186,218,219,220,221,222,232. 246,250,261,268,286, 287,288, 293, 294.295,296,297,298,299,316.319, 320,321,322,324,326.331,341,346, 349.351.352,353,354,357,358,359. 360,361,362,366.369.372,373,380, 388,390,391,394,401,402,404,425, 431,432,433,435.439,447,457,470. 520,521,526,528,529,533.536.538. 562,563,580,582,600,601,602,610, 612,618,621,631,632.633.634,638, 639,640,641,642,643,644,648,649. 650,651,652,654.656.661.663,664, 665,666.667,668,670,672,673,675, 676,677,679,681,682,694,696,697. 698,699,700,702,703,706,709,716, 718,720.722 noumenon,6,9, 11, 15, 17,20,22,23,30.
Index 32,33.34,35.39,52,55,62,65,71,73, 74,77,84,85,8~87,89,95.97,99,
100, 106, 113, 114, 118, 119, 121, 122, 1~1~U~W~W&1~1~1~
169, 185, 186, 187, 190, 191, 194, 203, 208,209,212,213,214,217,218,220, 221,222;223,224,225,231,240,250, 257,266,267,268,272,273,276,291, 293,294,299,300,304,307,308,315, 330,331,335.338,339,341,346,355, 358,360.361,362,364,365.366,368, 371.372.388,391,392,396,399,401, 402,403,404,406,422,434,440,459, 466,504.520,527,528,529.532,533. 534,535.546,548,549,557.561,562, 564,566,567,568,571,572,573,575. 576, 577. 578, 582, 585, 594, 595, 596, 597,600,601,602,608,612,617,620, 622,637.639,640,644,645,647,656, 657,658.659,660,661,663,668,669. 671,67),677.679,680,681,682,683, 684,699.706,711.713,715.716,717, 718,719,720,729,731,732 nourisher, 16, 359, 366, 367, 4~4, 534, 671, 686,719 nyagrodha, 73 object negated, 17,368,671 object of activity, 33, 94, 253, 303, 338, 379, 423,440,477,513,659 object of knowledge, 33, 35, 87, 108, 115, 125,241,338,341,346,363.422,449, 486. 503, 504, 507. 536. 574, 609. 659. 661;663, 720;721 object purified, 416, 688 objects purified, 190,416, 584,688 objects to be purified, 191, 193, 194, 521, 523,584,585.711,714 obscuration, 169,221,267,382, 39(), 395, 441,446,471, 503, s·04. 512, 529, 530. 620, 716 great, 248, 382, 611 obscured, 10, 17, 24, 50, 66, 74, 78, 103, 104, 131.207.221,316,322,323,351, 369,381,382,425,431,447,448,455, 456.529,556,564,593,648,652,664. 672.694,696,702,704 obstructions, 25, 73, 104, 105, 150, 166, 168,169,186,235,269,277,289,309, 322,354,370,371,376,384,385,386, 396,421,426,434,435,451,452,466, 485,488,515,517,540,582;635,679. 724 affii~tive, 179, 194,258,416,422,423, 476.513,514.526,585,688 aggregates, 268 coarse, 16 devoid of. 19, 216, 322, 376, 377, 378,
843 380,436,491,598,673 five, 104, 374 karmic, 476 of afflictive conventionalities, 20 of apprehended object, 242 of compositional factors, 383 of conceptuality, 357 of karmas ofimmediate retribution, 167 of the eight watches, 384 of the dements, 491 of the months, 385 peripheral; 8 three, 423 to effort, 514 to liberation, 188,421, 583,693 to meditative stabilization, 423 to objects of knowledge, 115, 423 toomniscience,179. 188, 194,258,416, 421.422. 513. 514, 526, 583, 585,. 688,693 to wisdom, 476 0¥0,13, 19,168,187.256.298,355. 423,458.501,539.583,616,643. 666,723 . occasion of conclusive profound meditative equipoise, 31, 32, 34, 345, 346, 663 occasion of conclusive setting in profound meditative equipoise,. 31, 34, 344, 662 occasion of delineation, 32, 34, 35. 339, 345, 660,663 occasion ofdifferentiation, 34, 344, 662 occasion of intense meditative equipoise, 35. 339,660 occasion of making distinctions, 31 occasion of meditative equipoise free from proliferations, 403 occasion of profound meditative equipoise, 417,468,689,708 occasion of urrer non-conceptualization in profound meditative equipoise, 345 occasion subsequent to meditative equipoise, 468, 708 ocean,6,39,96, 114,140,157,172,176, 189, 259. 281, 289, 295. 341, 467, 488, 489,504,505,535.547,627,634,640, 720,731 Ouan ofSky-Trawlm Tantra, 241, 609 oil, 101, 147, 155, 160, 165. 576 omnipresent, 14, 16, 32, 34, 85, 89, 116, 184,216,291,308,329,339,345.366, 392,434;439.443,447,453,459,523, 565,571,581,598,636,655,660,663. 670.698,699,700,701,714 omniscience, 18, 108, 182, 187, 194, 201, 257.260,269,277,304,308,316,317, 318.359,361.362.368,387,435.442, 490, 492, 535, 583, 585. 595, 617,.618.
Index
844 648,667.668,674,697,698.700,720 omniscient, 13, 73, 82, %, 1~6. 136, 183, 189,289,293.308.363.434.490,499. 502,503.508, 534.541,564.574;634. (338,719,725 On~ Hun~d and Eight Nam~s ofth~
P~rftction ofWudom, 304 On~ Hundr~d Fifty Moeks ofth~ Perftction
of
Wisdom, 74, 307 one-gone-rhus, 5, 8, 12, 14, 15, 51, 52, 53, 54. 55, 61, 65, 67, 68, 70, 71. 73, 74, 75. 77,80,82,83,84,86,87.88,89,90,92, 94, 95, 97, 98, 99. 100, 101, 105, 108, 112,li3. 117. 118, 119, 120,.122, 128, 129, 130, 131, 132, 134. 136. 137, 144, 145, 146, 148, 149, 151, 153. 154, 156, 157, 158, 159. 160, 161, 162, 163, 165, 166, 170. 171, 172, 173. 174. 175, 176, 177, 178, ISO; 181, 182, 184, 186, 187. 189. 190. 191. 192. 193. 195.203,208, 210,213,214;223,224,225,226,227. 230,231,247.254,255.266,267.269. 282,291,295,302.304.308,309,310. 313,315,319,321,329,332,339,341, 343, 348 ..354, 356. 358, 365, 366. 368, 369,370,394,395,397,399,4oi,4o6. 407.408,410,411,423,430,433.435. 438,449,450,451,452,462,464,467, 473,474,476,478,482,484,485.498, 502,505,514,521,522,528.532.533, 557.565.566.567,569,570,571.573. 577,580,582,584,586,594,628,637. 640.649,651,655.659,672,678,684, 703,710 one-gone-ro-bliss, 6, 72, 101, ll3, 114, ll9, 120, 125, 147, 148, 152, 156, 161, 180, 190,193,194,215,314,332,386,406, 432,444, 452,502, 525, 563. 568, 569, 570,571,572,573.574,576,577.578. 579,584,585.598,647,656,674,684, 696,703.704 oriemarion to emptiness, 217,218,230,600, 604 Ort11lmmt ofth~ Vajra-Matrix Tantra, 64, 562 other-cognition, 30, 298, 404, 643. 682 other-cognizing. 413. 684 other-f.tctualiry, 107 other-knowledge, 186, 339, 383, 582, 659 other-powered character, 475, 521 ather-powered nature, 12, 21, 24, 215, 218; 219,220,221,222,231,233,234,235. 247,248,250,294.319,322,323,351, 354,366,401,402.520,535,600,601, 602,605.606,611,648,651,652,664. 666,670,681,713,719 adventitious, 219, 402, 681 others' welf.tre, 55, 301, 425, 426, 432, 464,
476,477.487,502,503.~07,646,694.
710 pacification, 345, 414, 488, 686 pa9c;iara. 348,349,390 pandaravasini, 320,321,384,651 Paramarthasamudgata, 204, 205 pariniria9a,130, 174, 176,375,407,410, 506 particle, 96, 97, 205, 482, 483 particles, 19, 31, 74, 118, 139. 178, 180.205, 294,362.375;378,404,483,517,537. 580,640,673,682 pardess, 14, 16, 32, 34, 39, 61, ll6, 184. 216,241,291,297,329,345,366,433. 523.561,571,581,598,609,636,642, 655,663.670,714 pastry, 119, 571 path of accumulation, 242 path of preparation, 242, 243, 244, 609 path of purification, 49, 555 path of seeing, 242 peace, 120, 121, 155,291,303,307,309, 310;363,410.436,439,448,471,493. 496.497,528.572;636.698;699.709, 716 perfection of bliss, 403 of self. 126, 403, 574 of wisdom, 1, 2, 15, 23, 89 perfection of wisdom basal, 209 resultant, 209 P~tfoction ofWisdom Srwa. 65, 268, 356. 357. 620 Extmsl~ and Mtdium-Ltngth Mothm,
532, 718
. 82, 164, 254 Grtat Mother, 369, 372. 672 Mtdium-Lmgth Mother, 605 Moth~r, 249, 361, 367, 370, 434. 449, 532,612,668,697,703.718 Moth~rofth~ Conqumrs, 108, 109, 199. 231,317,363.365,398,399,590, 605,669,679,680 Moth~rSfma;, 104,361,366 Mothers, 164 On~ Hundrea Thomand Stanzas, 82, 143. 164,254.575 Petfoction ofWzsdqm in Few Letters, 307 Extmsi~ Moth~r.
Thousand Stanza Petfoction of Wis®m Sutra, 231,605
Twmty-fiv~
perfection-of-wisdom lady, 353 perfections of giving. 318, 370, 480, 481 of giving and so forth, 323, 324, 652 of wisdom, 89, 143, 163, 164, 165, 171, 184,200,201,205,Q06,207,208,
845
Index
215,229,231.233,234,265,266, 267.268,269,271.273,274,277, 298.303,304,307,308,317,318, 330.358.359,363.364,370,'372. 379.382,403,428.565.569.575. 579.581,591.593.594,619,620. 621,622,643.656,668,669,673. 681 ' six, 18, 19,300,369,487,494,495,672 permanence, 14, 18, 29, 32, 34, 49, 64, 71. 98, 128,129, 131, 134; 161_. 162, 175. 177,222,225.274,284,329,336.337, 344,345,346,401.403,410,411,412, 415,438,441,471,555.599,602,603, 630.655,662,663.681,687,709 permanence, bliss, self, 129, 225,410,411, 412.603 permanent, 8, 21, 23, 32, 34, 39, 49, 63, 70, 71, 72, 74. 83, 94, 100, 107, 113, 117,. 118, 119, 127, 128, 129, 130. 144. 150, 160. 161, 162, 171, 172, 173. 174, 176, 181; 182, 184, 196. 201; 211. 213. 214, 217,218,226,227,274,304,307,308, 335, 343, 345. 380, 388, 395, 399. 402, 403,406,407,408,409,410,411,422, 433,450.474,487,508,520,522,523, 524,555.568.571.578,579,586.597. 663,674,675,681,713 permanenr, permanent rime, 231 permanent, stable, and eternal, 422 permanenr, stable, and everlasting. 8, 39, 49, 118, 144. 217, 274, 522, 555. 571 permanent, smble, everlasting, and immutable, 217, 345. 663 permanent, stable, everlasting. eternal, and immutable, 32, 34 permanent, stable, quiescent, and everlasting.
182, 184 pervasive, 11, 32, 34, 38, 66, 73. 83, 84, 85,
102, 109, 110, 111, 112, 115. 117,121. 123. 124. 125. 131, 136. 148, 153, 186. 188,278,289,290,292,300,315,345. 351.380.387,401,405,429,430,432, 435.484,496,497,500,508,523,539, 540,563,565,573.574.577,578.582, 583,624,635,638,645,647,663.664, 674,680,683,698,723,724 Pik ofjewels Sutra, 29. 77, 333, 335, 336, 345.366.370,372.392,564,658,677 plantain tree, 342, 363, 460 poison, 1'60, 243,248,268,363,405,611, 621,683 . pollur~d. 121, 157. 165.387. 515, 573,674 pot, 84, 101, 102, 103, 106, 131, !50; 151, 211,213,214.224,337.452.462.523. 602 porter, 118, 300
powers ten, 8, 17;95, 98, 99, 188,226,269.275.
282,306,308,352.353.354.368, 369,370.371.372.373.421,426, 449,457.458,478,490,566.583; 623, 628. 665,'666. 672. 673. 703. 706 powers and so forth, 100, 104, 112, 115. 177, 178, 187.224.225.3l3,355.371,422, 426,486,487.694 prajfiaparamita, 348 predispositions, 179, 186, 209, 228, 238, 244,246,296.302,387.42i,423,436, 437,452,458.489.492.501,515.518, 525.526,582.595.604,610,641.715 presentations ten,
113, 570
pride, 90, 92, 166, 309, 333, 382, 389, 390,
446,565 primordial, 8, 9, 11, 16, 18, 142, 185, 186,
187,250.282,284,285,286,289,291. 292,297,319,359,367,437.581.582. 612.628,630,631,634.636.637.642, 648,668,671,698 primordially, 9, 10, ·12, 14, 18, 19, 22, 31. 61, 84. 99. 103, 104, 121, 137, 140, 185. 186, 187, .190, 223. 239. 258. 280, 283. 284.285,286,287,289,290,291,293. 294,295.296,297,298.300,301,313, 316,320,321,322,324,329.332.351, 352,354,355.357.358.361,366,376. 380,390,426.427,435.439,440.459. 469.470,509.512,561,573.581,582, 583,584,608,618.626,629,630,631, 632,634,635,636.637,638.640,641, 642,643,646.648,650,651,652,655, 656,664,665,666,667.668,670,673. 676,698,699,706.709,712 principal, 36, 124,266,281,283,286,292, 298.309.338,349.362,385,438,439. 457.458,459,512,626,628,631.637, 644,659,699.706,711 prior limit, 16, 61, 365, 367, 368, 670, 671 production, 9. 34. 62, 63, 83, 85, 100, 109, 118,135,200,204,205,207,234,235. 245, 301, 309, 328, 330, 343. 346. 354, 363,364,370.372,401,402,413,423. 424,434,471.491.492,495.506,508, 509.546.567,592,593,606,610,646, 649.656.663.669.685.709.729 progenitor, 139, 140, 285, 297. 305, 307. 370,630.631,642 prognostic appearances, 535. 719 proliferation, 31, 32, 34, 35. 134,209,291. 305,332.339,344,345.346.360,414. 417,438.443,468,502,525.589,595, 636,660,662,663,681,686,689.708,
Index
846 715 prophetic configuration, 357 prophetic image, 268,269,357,440,450, 699 proponents of mind-only, 26, 231, 234, 244, 248,250.251,605,606,609,611,612, 613 proponents of the middle, 26, 234, 248', 252. 611 proprietary, 206,231,232,235,238,241, 243,244,245,246,250,448,592,605, 606,608,609,610,611,612 pukkasi, 321 pure and impure, 87, 88, 495 purities nN0,21,53.56,422,435,438,466,479~
698 purity, 11, 17, 18, 50, 64, 65, 86, 134, 138, 143.155,234.275,277,282,293.298, 300,309,316,317,318,319,322,323, 346, 347. 355. 356, 357,.358, 359. 360. 361,367,384,385,403,423,433.435. 438,442,458.487,488,495,508.513, 514,519,531,541,556,563,575,628, 638,643,645,648,652.663,664.667; 671,698,701,725 natural, 11, 74, 113, 300, 359, 401,645, 668,681 . thorough, 17, 33, '62, 63, 74, 83, 87, 88, 90, 94. 98, 101, 129, 134, 154. 171, ·176, 185,192,209.225,226,227. 275,304,311,317,318,322,324, 331.346.358,360.361,367.373. 406,407,408~409,410,512,563,
565;566,595,603.623,651,652, 656,663.664,667.671,711 three periods. 65 purity. self. bliss, and permanence, 50, 134,
556 Puma, 143, 144, 156, 157. 158, 159, 160, 161 qualities conventional, 9.101, 568 endless, 114, 146, 576 inseparable, 99, 102, 199, 272, 299; 567, 568,589,622,645 separative, 115, 371, 426, 673, 694, 706 stainless, 115 ultimate; 52, 102, 111, 112, 148. 187, 224,259,313,568,569,577,618 Questions ofKilshyapa. 333, 335, 658 Questions ofRatnachflt!a, 345 quicksilver, 203 . . quiescence,34, 71,131,140,204,205,207, 255,277,289,290,291,340,344.345, 364,448,452,466,540,592.593,616, 634,635,636,660,662,724
quiescent, 127, 130, 135, 173. 174, 176, 182, 184, 185, 193, 226, 227, 245, 268, 279, 312,313.375,401,424,433.438,440, 454;467,473,497,539,610,620.624, 723' . quintesseiuial instructions, 2, 4, 6, 9, 16, 50, 64, 78, 89, 90, 99. 101, 142, 143, 170, 199,201,209,216,227,236,238,246, 248,252,275.315,323.353,358.359. 364.367,387.392,394.472,474.512, 548,549,555.557.562,564,565,567, 568, 575. 580. 589, 590. 595. 598, 603, 605.607,608,610,611.613,623,647, 665.667,669.671,677,679,709,710, 711,731,732 tabbit-bearer, so; 453 ragaraja, 68 Rahulashribhadra, 145 tatnasambhava, 90, 92, 93,319, 320, 348, 381.382,383,451.,650 real, 127, 129, 135, 153, 166, 171, 174,201, 212,213,214.221,224.226,227.254, 277,311,343,373,401,407.410,411, 412,475,476,521,524,529.530,539, 541,545,680,712,716.717.718,723, 725 reality, 2, 6, 8, 13, 15, 18, 20, 21, 26, 40, 49, 61, 64, 65, 88, 98, 107; Ill, 112. 129, 143.178,216,219,221,223,224,237, 253,254,255,261,270.283,288,293. 304.308.310,311.333.343.344,363. 392.394,401,403,409,472,476.477, 515.518,523,524.526,529.532,533, 546,555.561,575,598.601,614.616, 619,629,633,639,669,678,681,710 reality's form, 223 realms three, 13, 18, 69. 70, 91, 133, 138. 140, 141, 151. 179.201,213.260,261. 268,269,277,288,316,361,362. 379.413,436,441,472.523,526, 527,528,529,530,531,532,534, 536,537.597.621,634,648,668, 685,698,699.711,714.715,716, 717,718,719,720,721 refuges three, 70, 71, 563 ·regenerative fluid, 39,349,370,376, 377, 378,383 ~ease.21,71, 141,142,213.214,215.224, 230,243,289,290.291,303,309,373, 374,375.386,394.424,453.464,497. 498,597,604,635,636,679 celia, 5, 177,490, 511 remainder, 132, 152,217,218, 219, 225, 230,252.301,326,327,333.367.388, 392.414, 42'7, 481,490, 575. 577,600.
Index 603,613.646,654.675,686 Ren-da-wa (r~d mda' ba gzhon nu blo gros), 8
lhtmtion for Ent~ring into th~ Non-Conceptua4 54 retreat, 2, 3, 6, 253. 547, 731 Rtv~lation ofth~ Thought Tantra, 122, 259, 389,573.618 river, 105, 142, 183,211,212,596 rock, 50, 154, 556 roar infracrion, 163, 164, 579 roots of virrue, 246, 247 Sacred Word ofMafijUshn. 311 Sa-gya (sa skya), 8 samantabhadra, 67, 319, 320, 321, 348, 650 samayasarrva, 79 Sa'!'varodaya Tanmt, 42, 70 Saraha,42,240,518,608 scripture and reasoning. 189. 206, 208, 402, 584,592,594,681 seal great, 31, 76, 83, 90...,119. 148, 172, 184, 207,209,217,239,260,266,268, 269,270,271,272,279,314.353, 355,370.372,379,439,440,517, 565.572,577.580,581,593,594, 599,608,615,618,621,625,666, 667,673,699 seed, 50, 72. 95, 114, 128, 146, 147, 148, 177,240,291.487,492,556,566,569, 576,577.637 self finality of. 358, 388, 667, 675 ofthusness,31, 125,282,429,574,628, 695 perfection of, 134 pure, 31, 49, 125, 126, 129, 133. 134, 142, 143, 163. 165, 170, 184,208, 253,272,274,314,358,429,465, 466,555.569,574.575.579,580, 581,593.614,622,647,667,695. 707 supreme, 125, 133, 134, 283. 284, 285, . 288,292,466,574,630.634,638 worldly, 126, 130, 574 self of persons, 39. 49, 112, 119, 125, 325, 327,330,333.555.571 self of phenomena, 49, 112, 125,231,251, 274.325,327.330,555,613 self-arisen, 8, 11, 20, 23, 50, 61. 66, 74, 96, 105, 124, 126. 138, 139, 140, 141. 153, 186, 187, 189, 190, 194.208,215,239. 252,263,265,271,278,279,284.285, 297,298,299,300,332,339.353.354, 357.358,364.388,406,412,413.433. 447, 448, 450. 452, 454. 455. "456, 457. 477,478.501,510,526.528,556.561, 563,566.568,573,574.578,582.584,
847 585.594,598,608,613,619,620,621, 624,630,631,643.644.645.656.659, 665,666.667,669.675,684,685,702. 703,704.705,710,716 self-cognition, 14, 185, 256, 275, 291!. 302, 309.329.331,413.517,616.623,643. 655,656,685 self-cognizing. 30, 148,338,404,413, 577, 659,682,684,685 selfhood, 125, 126, 131, 133, 134, 135, 172, 389,466.574.575.580 selfhood, great, 134 self-knowledge, 186, 208, 284, 339, 383, 395, 494,582.594.630,659 selflessness, 19, 117. 118, 119, 123, 126, 127, rt8, 129, 130, 131, 132, 133. 134, 140. 143, 144, 152, 157. 159. 165, 168, 170. 172, 176, 187,203,217.218,219.226, 227,243,249,271.272,277,282,288, 305,319.335.345.375.395.399.408. 411,455.466, 531. 532. 571. 572. 575. 580,582.621,628.633.650.673.718 lady, 137. 267, 620 of per~ons, 217.243,249 of phenomena,'118, 243, 249, 305 supreme, 134 selves rwo, 39, 112, 118, 120, 125, 126, 134, 142,217,243,246,251.571.574. 575,609,610,613 semen, 19,31,270,354,375,404,673,682 sense powers, 18; 62, 63, 67, 85. 130, 194, 240,319.320,356,380,386,387,451, 471,478,479,608,649,650,674 sense-spheres, 16, 63, 117, 189, 194,217, 218,226.227,230,245,265,267,314, 322, 324, 326, 357. 361, 367. 379. 389. 390,436,489,584,585,600,609,619, 620,653.668,671 rwelve,63,218,348 separable, 62, 187, 225, 354 separation, 7, 12, 17, 51, 71, 99. 166, 195 • 200,367,370,371.372,414,423,427, 435.458,513,516. 520,540.542,557; 567.671,673,686,713.724,726 serial absorptions nine,306,369.458 sesame, 144, 147, 257, 576 shame, 174, 175. 548,732 Shanridev-a Engaging in the BodhisattVa Deeds, 2, 338, 511,528,537.716,721 Sharadvariputia, 164, 372. 392, 677 Shariputra, 86, 87, 95, 200, 360,483 shavari, 321 Shay-rap-gyel-rsen (slm rab rgyal mtshan, dol
popa)
848 Fourth Council ofm~ Buddhist Doctrin~. 8 mode of reference to Kalki Pundarika, 3 Oc~an ofD~finitiv~ M~tming ' · editions used, 40 Shrimll/aJnJi Sutr11, 97. 156, 343. 371, 399, 402.412.567,578.681 signless. 201. 210. 216, 255, 2n, 453. 540. 598,614,616,724 signlessness, 117, 118, 119, 138, 203, 235. 253. 255. 304. 309, 311, 345. 369.414, 437.4~8.442,443.525,571.572.616.
672.686 •. 715 silk cloth, 96 sin, 13, 170,256,616 six immutable emprydrops; 14, 19,329.376. 3n.378,434,454.655.673.704 six immutables, 287,297,379.633.642 sky, 11, 24, 78, 90, 91, 132, 145. 172, 199, 252,253.264.267.273.300.307.319. 323.324.335,337,351.382,476.490, 491,499.502,503,507.516.537.545. 564,565,590,620,622,645.649,652. 721,729 sky-flower, 24, 199,337, 537,590,721 sky-lotus. 252 sky-traveler, 90, 91, 267, 273, 319>323, 324, 382.565.620.649,652 sleep, 13, 80, 156, 160,374,386,387,388, 437,439,440,444.452,525,526.527. 674. 675. 715 solar pl~us, 79 solitary realizers, 89, 143, 144. 145, 160, 178, 211,256,263,277.305,407,408,411, 491,616 sou~ce of attributes, 16, 65, 119, 147, 148. t84. 207.216.223.231.254.274.275. 288.310,314.334.353.354,364.366. 370,372.377.378.379.512,572.576. 5n,581.593.599.623,634.657,666. 669,670,673,711 source of refuge, 71; 120, 167, 573 space,37.38,39,62,63,65,66,70.83,84, 85, 86, 90, 92, 93, 103. 106, 110, 115, 118, 120, 123, 133. 140. 147, 184,192. 195.207,210,211,212,213,216,235. 239.240,252,254.269.275.276,2n. 278,285.286,288,289,292,295.298, 299,302.308,310,311.314, 32.1. 334. 337.351,356.357.360.361.376.3n. 379.383,384.387.390,393.395.405, 414,422,423,424,433,435,441.447. 451.452.459.465.479,482,483.488. 491,499.506,507,508,510,513.515, 516,517.519.520,523.531.533.539. 540.546,562,563.565.571.575.576. 586.593.596.597,599.608,614,623. 631,632,633.634.635.637.641,643.
Index 644.645.651.657,664.683,686,693. 698,69.9.701.702,711,713, 714,723, 724.729 space-vajra, 84 special insight, 201, 202, 206,242, 534, 590, 591.717.719 spiritual communiry. 68, 69, 70, 71, 115. 116.183,395.563.570 spontaneiry. 401. 424, 681 spontaneous, 162, 288, 291. 300, 351. 374, 415.633.637.646.664:687 spontaneously, 108. Ill, 112, 177, 187,206, 219,224,251,273.324.351,361.371. 373.426.459.476.4n.478,480.484. 502,507,509,540.592,600.623,652, 664,668..673,706,7-10.724 srabiliry. 131. 250, 281. 508, 626, 627 stable, 8, 32, 34. 39, 49, 117, 118, 124, 130, 144, 160, 169, 174. 176. 177. 182; 184, 217,231,250,261,266,274.278.345. 410, 411, 422, 487, 521, 522, 541, 555. 571,573.612,619,620,663,713,725 states four, 349 three, 73, 85, 86, 87, 88, 89, 103, 565 statue, 72, 73. 114 Stearns, Cyrus R.
Buddha .from Dol po and His Fourth Council of~ Buddhist Doctrin~. Th~. 7,8 Steinkellner, Ernst, 41 stone. 74, I 03. 596 stopping-vitaliry, 2, 3. 515 striving and exertion. 56, 162. 427, 478. 484, 493,494.501,505,506,507.509.695 stilpa. 3, 5 subduer, 17, 24, 70, 71, 188,250,323,351, 369.425.427,431,452,455.457.458. 460.465.496.497.508,563.583,612, 652.664,672.694,696.704 Subhiiti, 87, 88,317,319,357,369,370, 372.399.532.672,680 sublime continuum, 110 subsequent attainment, 10, 32, 209, 422, 512, 595. 712 subsequent mindfulness. 2. 516 substantially existing. 232 suchness, 30, 33, 73, 81, 107, 127, 130, 131, 132, 134. 137. 140, 156. 160, 163. 166, 169,208,219,220,221,224.227.228, 231.232,238,243.244,252,253.262; 278.295. 296.298,304. 309.310,311. 314,331,332,337,356. 364. 378 •. 395. 406.410,412,422.441,476.477.500, ,504, 520, 568. 593.600,601.603,608, 609,614,624,641.643.656.657.658. 669,684,697.700
849
Index suffering, 10, 15, 20, 50, 51, 52, 53, 62, 71, 72. 80, 86, 127, 129. 139. 155. 156, 162, 165,166,175. 188,214.279~289.293. 343.352,388,394.400,407.409,410, 411,412,444,451,453.482,496.497. 498, 504, 507,512, 514, 515, 524,531. 537,556,583,625,635.638,665,675. 678,684,711,712,717,721 sumbha, 68 sun, 19, 31, 103, 115, 135, 140, 184, 216; 263,264,292,294,295.313,334,360. 376,378.404,409,422,423.445.446, 463,467.486,488.501,502,503,504, 507. 508, 510, 513. 515, 516, 517, 525, 526.535.536.581.598,619.638.640. 673;682,700,701,714,720,721 superimposition, 14, 109, 111, 222, 225, 235.249,329,401,423.599,602,655. 681 Sup~rior Sutra
ofLimitless Approach~s of Purification, 194, 585 Suppkmmt to th~ Thorough Union Tantra,
326,654 support and supported, 413,415, 541,685, 687,724 Suryagupta, 134 Surra ofrh~ Gr~at Emptiness, 229, 604 Sutra on the Heavily Adorned, 63 Sutra on the Inconceivable Myst~ries ofth~ OneGon~- Thus, 84 Surra S~t Forth byAkfhayamati, 83,381,392,
677,803 Sutra s~r Forth by Vzmalakini, 163, 579 Sutra T~aching Non-Diminishmmt and NonIncrease, 95 Surra T~aching th~ Great Compassion ofth~ One-Gone-Thus, 202,254, 591 Surra Unraveling the Thought, 204, 206, 207,
231,232,234,249.364.399,401,405. 591,592,593.605,606,612,683 ~ord,76,92.264,265,287,293,298,382,
451,463,633.638,643 s)rllable, 19, 70. 79, 124, 128, 135, 142. 177. 215,264,287,297,310.311,315,348, 364.376,409,431.575.598,633,642, 647.664.669,673.696 synonym,6, 15, 16, 17,23,40,87,88, 105, 106, 119. 125. 147. 148, 164, 189. 194, 209, 216, 223, 253, 254. 255. 256, 257, 261,268,272,273.274,275,276,277, 278,299,303,307,308,309,311,312, 313,314.315,316,330,353.366,368. 392,395,399,403,406,436,446,568, 571,572,574.576,577.579.584,585, 594,595,598,614,615,616,617,619, 621,622,623,624,644,645,647,648, 656,665,670,671.677.680,682,684,
698,701 synonyms eight purposes of, 315 Tantra ofNon-Pollution, 381 Tantra ofth~Suprm~e Original Buddha,·77,
195.241,258,263,266,323.357,429. 609,620 tara, 67, 321, 349, 382, 383, 384. 390, 444, 651 . tenth grounders. 89, 201, 209, 358. 394, 565, 590,595,667,678 thesis, 416,468,469,687,708 ·third category, 29, 30, 31, 35, 335, 336, 337. 338,340.346,414,472,652.658,659. 661,663,686,706,709 Thorough Purification ofAll Bad Transmigratiom Tantra, 265, 620
thoroughly established character, 223, 475 thoroughly established form, 359, 668 thoroughly established nature, 8, 12, 21, 24, "64.94,95. 134,184,218,219,220,221, 222,224,229,231.233,244,247,248, 250,324,349,351,359.401,402,406, 413,415,434.439.441.443,447.455. 456,477.520,533.536,566,575,581, 600,601,602,603.605,606.612,652, 664,681,684,685,687,698.699,700, 701,702,704,705,710,713,718,720 thoroughly established phenomena; 527 thoroughly established rhusness, 223 thought behind, 18, 130, 132, 157. 168,207, 253,364,365,369,401,593,614,669, 670,672 three rimes, 18, 144, 145, 152,201,213, 226,227,251,268,279,289,291,296, 314,316,357,358,361,379,38~.434,
436,441,482,527,578,597.621,625. 635,637.642.648,649,667.668,699. 716 rhusness, 13, 15, 16, 17, 23, 24, 32, 34, 49, 63. 64, 65. 69. 73. 78, 82, 83, 84, 87. 88, 89. 93. 94. 106. 107. 111; 113, 114, 116, 117, 119. 121, 134. 138. 139; 140, 142, 161, 163, 164, 172, 184, 187, 189, 193, 194, 195, 208,209, 213, 216, 218, 219, 223,224,237.247,248,250,253.254, 255,256,257,261,262,265,268,269. 272,274,275.277,287,288,297,298, 299.304,308,309,311,312,316.328, 331, 332, 339. 342,-345, 353. 355. 356. 358,363.364,365,366,367,368,372, 391,392,393.395.398,399.403,405, 406,413,427,431,432,434.435.436, 441,447.449, 450,455. 456. 457. 465, 466,476.477.485,519.536,538,555. 562.563,564.565,566,570,571.573, 575.578.579,580,581,584,585.586,
850
Index
593,594,597,598.600,602.607,612. 614,615.617,618,619,620,621,622, 632,633.634,642,643,644.648,654. 656,659.662,663.665.667.668,669. 670,671,673,676,677.679.682,683. 684.685.694,696,698,699,700,701. 702,703,704,705,707.710.712,720, 722 ofsdf, 163,579 ropics seven, 115, 116, 570 trainings rhree, 417, 688 rranscending rhe momenrary, 142, 575 rransformarion, 361, 387, 422, 478, 480,
519,520,521,522,531,546,711,712, 713, 714, 729 rransmigradng beings, 16, 71, 82, 89, 97, 115. 124, 125, 151, 184, 185, 189,221, 247,278,285,293,296,297,298,319. 367.465,482,495,496,499.500,502, 504.505,506,507,508,523,529,536, 548,574,624,631,639.641,643,644, 649,671,720.731 rransmigradons, 61, 62, 137, 138, 167. 169, 175.256,262,294,366,490,504,523, 524,616,639 rransmigrarors, 89, 133,221,379,424,482, 486.529 rransparenr, 413, 685 rreasure, 5, 9, 50, 51, 52. 53. 54, 5'5, 56, 72, 89, 114, 115, 177. 189, 211, 382, 383, 398.406,427,504,556.557,684,695 rreasury, 51, 52, 72, 89, 142, 293. 449. 460, 479.638 . tree," 50, 71, 72, 73. 114, 133, 185.289.292, 303, 363. 424. 462, 464, 511, 521, 556, 581,635,637,693,714 triangle, 216, 273, 274, 463, 599. 615~ 622 Tripi!akamala
Lamp for the Thrte Modes, 78, 207, 447, 593.702 true convenrionally, 342, 343, 662 uldmarely, 342, 343, 662 rrue ces5adon, 12, 23, 188,343,349,351,
352,353,403,413,445.536,546,583. 664,665.682,685,720,729 rrue paths, i7, 23, 71, 188,299,300,323, 351,352,369.370,403,413,449,512, 546, 547, 583, 644, 645, 652, 664, 665. 672.682,685,703,711,729.730 truly exisr, 12, Ill, 427 truly~sring, 110 truth ultimate, 119,426 rruths
convenrional, 15, 21, 22, 23, 29, 101,
188,212,312.336.342,344.354, 391.394,399.401,512,568.583. 596.658.662,666,677.678,680, 711 four noble, 18, 71. 110, i39, 204; 283, 295, 353, 354; 369, 399. 400, 413, 416,431.445,629,641,649,665. 666,672,685.696,700,701 rwdve, 322,416, 688 [WO, 17, 22, 23. 56. 70, 71, 101, 187, 194,227,248,275.277,283,301, 303.323,344.351.353.368,391. 403,405.412,413.416,425,428, 431, 445. 455. 457. 475. 511, 512, 557.563,567,583.585.603.605, 611,623.629,646.652,664.666. 672,677,682,683.684,685,694, 695,696.701.704,705,710,711 ulrimate, 11, 15, 21, 22, 23, 102, 105, 106, 184. 187. 188, 189. 208, 216, 224,256,272,276,299,300,307, 332.343.344.346.390,391.394, 399,401,406,425.432,434.459, 477.512,568,581.583,584,594. 598, 615, 616, 622, 645. 656. 657, 662,663,676,677.678,679,680, 681,684,694,697.706,711 rwelve aspects of true meaning. 296. 322, 323,351,641,651,652,664 rwdve links, 18, 99. ~26, 227, 295. 322, 323, 518.641,649,651,652.712 rwdve time-cycles, 19, 322, 652 udamY.Ua, 100,143,175,210,567,576,596 uhi~ate anribures. 154, 353. 372. 666, 673 ultimate buddha, 8, 9. 10, 12, 14, 18, 25, 61, 72, 108, lll, 112, 126, 185. 199. 240, 373,439.447,494.506,512,561,574, 581,589,608,673.699.702,711 ultimate existence, 24, 432 ultimate mind, 7, 30, 208, 216, 237. 238, 239,240,241,248,256,258,259,388, 389,394.404,437,593.599,605,607, 608,609,611,615,616,617,618,676. 678,682,698 ulrimatdyexist, 21, 24,220,222, i36, 250, 252.342,602,607,612,662 ultimatelyexistenr, 24, 25,219,342,600, 661 unchanging. 62, 85, 179,214, 255,313.356, 520,615. 713 uncommon, 64, 199, i01, 202,209,236. 252,416,429,431,483.555.562,589, 590,595,607,613,688,693,695.696 uncompounded, 17,23,39,56,62,63,68, 70, 77. 85. 99. 109, 118, 141, 162, 163, 175,201,217,218,222,226,227.230.
851
Index
240,253,255,277.300,303,306.309, 318,325.327,345.356.369,370.371. 372,403,410,413,415.424.440.441. 450.455.456.474.477.496.506.510. 520.521.564.570,571,578,579.600. 601,604,608;614,615,645.653.672. 673,682,685,687,697.699.700.703. 704.705.713 uncontaminated, 8, 20, 49, 51. 52, 53, 72. 84. 99. 121, 133. 148, 193.201,226. 227,250,274.291.299.309.313.371. 372.388,423,458.465,479.486.487. 488.498,499.507,555.557.577.612, 637.645.675 undefiled, 52, 69, 72, 73, 84, 101, 102, 103. 114.178,276,277,291,360,383.423. 430,438,459,477.479,480,494.499, 508.519,520,525,526,57~637,713
undifferemiable emily, 10, 15, 89, 93. 95.
209.268,299,330,353,430,432,435, 441,443,446.468.512,565.566.594, 621.645.656.666.696.697,698,699. 700.701,707.711,712 unfabricated, 192, 276, 623 unimpeded, 51, 87, 97, 145,263, 303,.449, 541.724 . universal monarch, 72, 114, 143,282,628 unobsrrucred, 83, 84, 314, 379, 382, 383, 385,451,452.461 unproduced, 31, 100, 121. 124. 134, 135, 151,245,268,276,279,280,293.303. 308,309.312,330.344.352,372.393. 401,440,450.473.492. 573·. 610,620, 625.639,656.662,664.699 unreal, 86, 109, 111, 112, 139, 152.221, 226.227. 343.401,411,425,524.526, 528,529.530.531,545.577.680,711, 716,717 unreal ideation, 232 unseemliness, 112, 169, 306, 372 urine, 39, 349, 354. 376. 378, 383 v.U9u~.103.203.210,212,411,492.494.
495.507,508.509.545.596 vairochana, 80, 92, 93. 188,267,282,319.
321,348.382,383.451.452.459,566. 583.627.649,651 Vajra Garland Tantra, 66, 69. 77. 133, 135. 240,259,262.309,331.346.518.563. 608.618,656.663.804 vajra rnarrix, 74, 406, 684 vajra reperirion, 518 vajra vehicle, 31,206,207,209,263,267, 592.593.595.620 vajra yoga, 49. 209, 267. 442, 555. 594, 620 vajradhara. 31, 92, 136. 139. 172.207,302, 312,364,4~9.450,452,580,593.647.
669.695
vajradharvishvari, 321, 348, 349, 382. 383.
651 Vajragarbha, 348 Ctm~mmtary on th~ Condmsation ofth~ Htt~ajra Tantra. 3. 6, 36. 81, 84, 91,
116,332.348.386,394,443,455. 656.678,679.701 vajra-like meditarive stabilization, 103 vajranairarmya, 207, 217, 593, 599 vajraplil)i. 67,265,266,319,320.321,348, 442.650 Vajraplil}i. 4, 53, 116, 137. 273. 472, 618 Mtaning Commmtary on th~ "Chakrasamvara Tantra, "4, 6, 36. 116.
153.215,i29,260,265.269.273. 275.351.394.472.578.598,618. 619.622,623.664,678 vajf\lsarrva, 19, 31. 49, 79, 81, 92, 93, 119, 172.184,207,239.248,264.265.310, 315. 32'1, 348. 349, 364. 375. 377, 378, 379,381,382,383,404.429,438.446, 452.454,492.555.566,572,580,581, 593,608,611,651,669.673.682.695 Vajras~kara Tantra, 121, 138, 258. 261, 266.356.573.618,620 vajravarahi. 207,217. 261, 364. 593. 599. 669 Vajravif!4ra7Ja Tantra, 263 Varanasi. 129. 204 Vasubandhu, 26 Commmtary on (Maitrrya's) "Diffirentiation oft~ Middk and th~ Extr~~s. "29, 235.236.244.326. 327.329.331.336,609.654,658
Commmtary on (Maitrrya 's) ··omammtfor th~ Grtat VtbkkSutras, "133. 519 Commtntary on tht "Exttnsiw Moth~r. "15.
330,655 Commmtary on th~ Extmsiv~ and Middling Mothm, 527,716 Commmtary on .tht Exttnsiw Mot~r. tht TwmtJ-fillt! Thousand Stanza, and Eighttm Thousand Stanza Pttftction of Wudom Sutras. 87, 223, 359, 602 Commmtary, ~n tht Exttnsivt, Middling, and Eighttm Thousand Stanza Mothm,
359.668 Commmtary on tht Mothtr Sutra, 366 Commmtary on th~ Ont Hundred Thousand Stanza, Twmty-fivt Thousand Stanza, and Eighttm Thousand Stanza Pttftction ofWISdom Sutras, 233, 605 Commmtary on tht P~tftction ofWISdom Su:ras. 532 Exttnsiv~ Commmtary on th~ Vast Mot~r.
312 Great Commmtary on t~ Mothtr, 328, 654
852
Index
Principks ofExpklnation, 315,527,647, . 715 The Thirty, 234,249,612 vehicle hearer, 168, 249, 612 one,246,248,296.473,610,611,641 one final, 120, 572 th~.140, 156,277,286,296,417,481, 496,500,503,504,511,631,641, 688 Very Exrensive Simas; 169 verali, 320 view of the transitory, 166, 182 view of the traruirory collection, 166 view, meditarion, and behavior, 6, 199, 4!6, 417.421,547.589,688,689.693.731 views
bad, 108, 169, 174,253, 504, 5Gl, 569, 614 perverse, 535, 719 Vimalamitra
Commentary on the Sevtn Hundred Stanza Perfection ofWisdom Sutra, 254 vi~1_1u, 80, 139, 140, 297, 350. 384, 643 virtue, 5, 55, 56, 64, 70, 98, 99, 115, 123, 1~1~~~16~1~1n1•1B
185,226,227,246,247,250,253.255. 257,290,324,325.326,327.333.350. 421,486,487,493,494,495,496,497, 499,501,502,506,508,510,511,514, 539. 546, 547. 555. 557. 580, 581, 611, 615,617,635.653.723,729,730 natural, 120, 572 ultimate, 64, 250, 255, 257, 290, 372, 562,563,612,615,617,635 vish\lamara, 207,217,275,321,354,364, 370,372.382,383,434.593.599.651. 666.669,673 vocabulary, 1, 6, 9, 40, 119, 234, 248, 572, 606, 61! voidness, 14, 99, 123,205,225,236,251. 275.301.305.329.335,340,341,414, 473.520,533,567.591,613,623,646, 652,655,658.661,686,7!3 wa~ng,81,386,387,388,438,439,444,
675 water, 37. 38, 54, 62, 63. 67, 84, 101, 104, 114, 118, 121, 145, 151, 154, 155, 159, 170,205,211,213,224,314,319,321, 350,358,376,378,379,381,383,384, 390,411.452,455;463,467,483,488, 489,490,491,492,499,502,512,513, 515, 517,519,520, 521,531, 535. 537. 602, 651, 713 water-born, 147,207,216,364,576,593, 599,669 welfare of others, 115, 507. 509
Wel-mang Clin-chok-gyel-tsen, 41 wheel of doctrine, 24, 80, 110, 129, 194, 204, 231, 239,484, 491. 501, 540, 590, 591. 592,604,605,608,613,669,724 final, 32, 113, 156, 170, 202,206,209, 231,252,570,578,580,592,595, 605 firsr, 110, 202, 591 irreversible, 203 mid~e,24,206,209,252.364,592,614,
669 of characterlessness, 11 0 second,202,204,205,206,364.591 tpird, 24, 110,202,204,206,207,231, 232, 239, 249, 591. 592,·593. 604, 605,608.612 three, 202,203,204,417, 589, 591,688 wheel of enjoymenr, 80 wind:37,38.62,63,67,69,92, 115,141, 202,314,321,322,377.379,381,383, 384.390,394,446,452,463.491,516, 518,545,590,651.679,729 wisdom mirror-like, 92, 93, 123, 137,271.286, 319.357.448,450,451,454,455. 457,479,566,624,632.649,705 of achieving activities, 92 of correct individual analysis, 123, 271, 454 of equaliry, 123, 137, 271, 448, 450, 454, 455 of individual analysis, 251, 288, 452, 453, 624,633 of individual investigation, 137 ofindividual knowledge, 94 ofindividual realization. 92 of intensive activity, 137 of sameness, 92 of the element of attributes, 92 of the pure elcmenr of attributes, 137 of the very pure element of attributes, 123 other-arisen, I!, 23, 186." 339, 582, 660 self-arisen, 11, 23, 50, 61, 66, 95, 96, 105, 124, 126, 153. 186, 187, 190, 194, 208,215,252,263,265,271,278, 279,284,297.299.300,332.339. 353.354.357.358,447,450,452. 454,455,456,457,478,526,528, 556,561.563,566.568.573.574, 578 •. 582, 584, 585. 594, 598.613. 619,620,621,624,630,643,644, 645,656,659.665.666,667.702, 703,704,705,716 wisdom and method, 78, 79,265,296,315, 349,379.385,432.435.437,438,442, 564,641 wisdom of earnest activity, 123, 271, 454
Index wish-granting jewel, 6, 55, 122, 123, 152, 185,202,240,289.303,307,424,504, 507,510,511,545,548,581,591,608, 635,693,729.731 wishlessness, 118, 138, 203, 235, 304, 369, 437,438,442,443.525,672,715 wirh appearance, 202, 236. 591, 607 wirhdrawal, 2, 532, 718 wirhour appearance, 202,236, 591,607 wirhour proliferarions, 278,303, 332,415, 520,542,657.687.713,726 wirhsrand analysis, 12, 21, 213, 597 womb, 72, 105, 114, 161, 362, 374, 501. 506 wood, 147,154,257,462,576 world of desire, 138 worldly example, 29, 31. 147.298,336,337. 354,372.383,389,414.437.440,518,
853 576,644,658,666,676,686.698.699 worlds rhree, 80, 138, 139, 141, 153.269,277, ·278,288,289,298,453,472,517, 540,624,633,634,643,644,724 wrestler, 130 yamanraka, 68, 349. 358. 384 yoga,2. 70, 78.81, 122,200;209,253.284, 292,293,310,312,315,331,435.437. 438,442,484,518,530.549,573.594. 630,638,639,698,732 yogi, 6, 14, 64, 89, 106, 120, 229, 237, 239, 270,271,302,315,329,332,350,376, 377,423,442,445,458,507,516,517, 518,532,540,655,701,724 yogic fears, 69 yogic pracririoners, 6, 251, 547,613,731 yogini, 123,271,319,358,455,650
