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ཤེས་རབ་

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Book	Author/Translator	Note
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1023. The Uttaratantra teaches two different models of the causal relationship between the seven vajra points. The first model in I.3 identifies the three jewels and the basic element as causes (or as three conditions and one cause, respectively) and the last three vajra points, as results. The second model in I.23 and I.26 as well as RGVV on I.2 describes the basic element as the cause, the last three vajra points as conditions, and the three jewels as results. Ngog Lotsāwa refers to these two models as "the cycle of the nonabiding nirvāṇa" and "the cycle of the three jewels," which he describes extensively at the beginning of his commentary (Rngog lo tsā ba blo ldan shes rab 1993b, fols. 2a.2–6a.5). For details, see Kano 2006, 136–47 and 370–82, and CMW on Uttaratantra I.26.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1888. As mentioned before, the Uttaratantra teaches two different models of the causal relationship between the seven vajra points. Model (1) in I.3 identifies the three jewels and the basic element as causes (or as three conditions and one cause, respectively) and the last three vajra points as results. Model (2) in I.23 and I.26 as well as RGVV on I.2 describes the basic element as the cause, the last three vajra points as conditions, and the three jewels as results. The beginning of Ngog Lotsāwa's commentary (Rngog lo tsā ba blo ldan shes rab 1993b, fols. 2a.2–6a.5) elaborates on these two models and calls them (1) "the cycle of the nonabiding nirvāṇa" and (2) "the cycle of the three jewels" (for details, see Kano 2006, 136–47 and 370–82). YDC (244–45) uses almost identical terms for these two cycles ("the cycle of nirvāṇa" and "the cycle of the three jewels") in terms of the relationship between the seven vajra points and their definite number but otherwise differs in several points from Ngog. (1) In terms of the cycle of the three jewels, the vajra points are definite as seven—the three that are results and the four that are the cause and the conditions. The three jewels are definite as the three results because they are the objects of refuge that are the results of those who wish for liberation, who are definite as having three dispositions (śrāvakas, pratyekabuddhas, and bodhisattvas). Or, the three jewels are gradually accomplished on the last three bhūmis (see RGVV; J3–4), while all three are perfectly accomplished on the buddhabhūmi. As for the cause and the conditions being definite as four, the basic element is the substantial cause, while the remaining three vajra points are the cooperating conditions. Here, there are two modes in which this happens: (a) the close causes included in a single mind stream and (b) the distant causes included in different mind streams. (1a) The basic element from the path of accumulation up through the seventh bhūmi is the cause. The triad of profound awakening on the eighth bhūmi, the qualities of wisdom on the ninth bhūmi, and consummate enlightened activity on the tenth bhūmi represents the three conditions. Through these four that are the cause and the conditions coming together at the end of the continuum of the ten bhūmis, the three jewels are directly accomplished. (1b) The basic element in one's own mind stream during the time of its not having awakened is the cause. The triad of awakening, the qualities, and enlightened activity that has already manifested in the mind stream of someone else represents the conditions. This is so for the following reasons. By virtue of profound awakening, that other awakened person teaches one the profound and by virtue of the qualities, the vast. By virtue of enlightened activity, one is made to directly engage in these two. In that way, the three jewels are accomplished progressively by virtue of the awakening of the basic element in one's own mind stream. There is no flaw in three results arising from a single cause because this single cause accomplishes those three results through the power of the three conditions—by virtue of the condition of awakening, the Buddha is accomplished; by virtue of the qualities, the dharma is accomplished; and by virtue of enlightened activity, the saṃgha is accomplished. This is what the former masters say. Nevertheless, the three jewels that are the ultimate results are one and only labeled as three. Also, the meaning of attainment here refers only to what has been present primordially in a self-arisen manner finally becoming manifest. (2) According to the cycle of nirvāṇa, the three of awakening, the qualities, and enlightened activity represent the results. Among them, awakening is one's own welfare, while the sambhogakāya and nirmāṇakāya promote the welfare of those to be guided who are close and distant, respectively. Thus, in terms of the two welfares, the results are definite as three. The basic element is the cause, and the three jewels are the conditions. For, by virtue of the Buddha, the dharma, and the saṃgha performing the activities of the teacher, the path, and the companions, the basic element awakens and thus is accomplished as the results that consist of awakening and so on. It may be objected that the basic element is not tenable as a cause because it is the expanse—emptiness. Though it is not tenable as a cause that produces something, it is suitable as a cause of becoming free because the three jewels are nothing but the stained basic element's having become stainless. Nor is it the case that the three jewels and the three of awakening, the qualities, and enlightened activity are repetitious because there is the difference of their being either causes or results in the context of these two cycles. See also the presentation of these two cycles in a text by Sherab Jungné (Tib. Shes rab 'byung gnas; 1187–1241), the nephew and successor of Jigden Sumgön (Roberts 2011, 398–400).
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1151. In the Dhāraṇīśvararājasūtra, in terms of their respective functions, the ten powers, four fearlessnesses, and eighteen unique qualities are described as "buddha activities" and are numbered as such up to thirty-two. Thus, the sūtra does not contain a separate section on thirty-two kinds of buddha activity apart from this description of the functions of the ten powers, four fearlessnesses, and eighteen unique qualities. This section is followed by a further general discussion of buddha activity (D147, fols. 215a.3–217a.4), which includes the example of purifying a beryl. For further details and variations on the correspondences and the contents of the passages in RGVV about the qualities of the three jewels up through the thirty-two kinds of enlightened activity of buddhas as presented in the Dhāraṇīśvararājasūtra, see CMW (435–52) and Rngog lo tsā ba blo ldan shes rab 1993b (fols. 9a.6–19a.1; translated in Kano 2006, 391–414), and GC (75.5–78.15; translated in Mathes 2008a, 304–11).
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1918. Rngog lo tsā ba blo ldan shes rab 1993b, fol. 8a.4–5.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1143. Dhāraṇīśvararājasūtra, D147, fol. 215b.1–7. GC (41.11–24) explains "the dharma wheel of irreversibility" as follows. Since wisdom is irreversible on the eighth bhūmi, it is called "the bhūmi of irreversibility." This means that before that, some people become tired of sitting on a cushion and meditating, thus rising from their cushion as well as from their meditative equipoise. Thus, they do not have poised readiness for meditative equipoise. On the eighth bhūmi, bodhisattvas do not rise from their resting in meditative equipoise in the nature of nonarising. Therefore, it is referred to as "poised readiness for nonarising." Since it also means being irreversible from unarisen wisdom, the teachings that are primarily given on this bhūmi are called "irreversible." Since they are transferred into the mind streams of disciples, they are called a "wheel," which consists of the Dhāraṇīśvararājasūtra and the other sūtras belonging to this dharma wheel of irreversibility. Those to be guided directly by this dharma wheel are "sentient beings with various causal natures,"with "natures" referring to their dispositions. These sentient beings are the results arisen from different dispositions and thus possess them as their causes. This corresponds to the Saṃdhinirmocanasūtra speaking of "those who have entered all yānas." The fruition of this dharma wheel is "to enter the domain of the tathāgatas"—suchness or the nature of phenomena. Thus, such bodhisattvas realize the true nature of a tathāgata, such as knowing the minds of sentient beings in terms of the true nature of these minds, and, upon having become buddhas, attain the arhathood of the unsurpassable yāna. Therefore, they are called "unsurpassable venerable ones" (see also n. 1183 on "irreversible bodhisattvas"). As for the three dharma wheels with respect to the example of cleansing a beryl, GC (42.25–43.2) says that the first one washes away the afflictions that arise from views about a self. The second one purifies coarse and subtle thoughts of clinging to (real) entities. The third one purifies what are called "the appearances of objects in the mind" because these are obstructions to seeing the tathāgata heart well. Note that GC (44.20–74.26; Mathes 2008a, 243–304) goes into great detail in establishing the superiority of the third dharma wheel in all respects. The Eighth Situpa, in his introduction to the table of contents of the Derge Kangyur (Chos kyi 'byung gnas 1988, 52–53), says that the three wheels of turning the dharma as presented in the Dhāraṇīśvararājaparipṛcchāsūtra are the wheel that speaks of revulsion toward saṃsāra, the wheel about the three doors to liberation, and the irreversible wheel. As for the rationale behind this division, according to the Uttaratantra (II.41 and II.57–59), those to be guided enter the path of peace (of śrāvakas and pratyekabuddhas) through first being exhorted by way of the teaching on developing revulsion toward their attachment to saṃsāra. Then, through speaking about emptiness, they are matured in the mahāyāna. Finally, through the contents of the irreversible wheel, they engage in the object of all tathāgatas and receive the great prophecy about their own awakening (on the eighth bhūmi). The Seventh Karmapa's commentary on the Abhisamayālaṃkāra (Chos grags rgya mtsho n.d., 74–84) compares the three turnings in the Saṃdhinirmocanasūtra and the three stages in the Dhāraṇīśvararājaparipṛcchāsūtra, concluding that the first and second stages match perfectly in terms of both their topics and recipients, while the third ones are not the same. For the wheel of irreversibility in the Dhāraṇīśvararājaparipṛcchāsūtra corresponds to the teachings on the tathāgata heart in general and the third phase explained in the Uttaratantra. The Eighth Karmapa's commentary on the Abhisamayālaṃkāra (Mi bskyod rdo rje 2003, 1:32–35) agrees with this and elaborates as follows. "The wheel of prophecy"in the Uttaratantra is the dharma wheel that teaches that all sentient beings are endowed with the tathāgata heart. It is obvious that Maitreya coined this conventional terminology as a comment on the presentation in the Dhāraṇīśvararājasūtra. As for Maitreya's third "wheel of prophecy" and Nāgārjuna's third "wheel that puts an end to all views,"Karmapa Rangjung Dorje said that these two come down to the same essential point in a general way, in the sense that whatever is the final wheel must necessarily be the wheel that teaches freedom from reference points. However, more specifically, Nāgārjuna's final "wheel that puts an end to all views" states nothing but sheer freedom from reference points, while Maitreya's final "wheel of prophecy" explains that wisdom free from reference points is the distinctive feature of what is to be experienced by personally experienced wisdom. This is the only difference in terms of these two wheels not representing the same essential point. As for what is of expedient and definitive meaning in the three wheels in the Uttaratantra, the Eighth Karmapa quotes the great Kashmiri paṇḍita Ratnavajra as follows: "The wheel that introduces to the path of peace is the expedient meaning. The wheel of maturation is the wheel that is predominantly of definitive meaning and contains some parts of expedient meaning. The wheel of prophecy is the wheel of nothing but the definitive meaning." According to the Seventh Karmapa (Chos grags rgya mtsho n.d., 85), in themselves, the Dhāraṇīśvararājaparipṛcchāsūtra and the Uttaratantra do not explicitly make a distinction in terms of expedient and definitive meaning. However, Asaṅga's RGVV (J76; D4025, fols. 113b.7–114a.4) states that Uttaratantra I.155, through saying that the buddha heart is empty of adventitious stains but not empty of being the buddha heart, teaches the unmistaken emptiness by virtue of its being free from the extremes of superimposition and denial. Thus, implicitly, these texts hold that statements about the buddha heart's being empty (of itself) are of expedient meaning. Ngog Lotsāwa's commentary on the Uttaratantra (Rngog lo tsā ba blo ldan shes rab 1993b, fols. 1b.2–2a.1) also connects the dharma wheel of irreversibility with the Uttaratantra, saying that the latter explains the true reality of the meaning of the mahāyāna—the intention of the sūtras of definitive meaning (the irreversible dharma wheel), which teach the dharmadhātu as the single principle. The other four Maitreya works, through explaining the meanings of the sūtras of expedient meaning, make beings into suitable vessels for this perfect dharma because they present seeming reality as well as the ultimate that is based on the thinking of others. For further details on the three turnings of the wheel of dharma, see Bu ston rin chen grub 1931, 2:45–56; Brunnhölzl 2004, 527–49; Brunnhölzl 2010, 23–28 and 213–15; and Brunnhölzl 2012a, 48–49).
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	579. Tib. 'Jam dbyangs gsar ma shes rab 'od zer.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	871. Tib. Lce sgom shes rab rdo rje.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	572. Tib. 'Bro lo tsā wa shes rab grags.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	259. Tib. Rog shes rab 'od.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	2747. Dol po pa shes rab rgyal mtshan 1992b, fols. 12a.2–a.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	370. Tib. Shes rab rgyal mtshan.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	327. See A khu Shes rab rgya mtsho, Dpe rgyun dkon pa 'ga' zhig gi tho yig, in Chandra 1963, vol. 3, no. 11338, which lists "an exposition of the Uttaratantra composed by the translator Su Gawé Dorje as his notes on what paṇḍita Sajjana taught" (paṇḍita sajjana'i gsung la lo tsā ba gzu dga' rdor gyi zin bris byas pa'i rgyud bla ma'i rnam bshad).
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	369. Tib. Zangs dkar lo tsā ba 'phags pa shes rab.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	2886. Rngog lo tsā ba blo ldan shes rab 1993a, fol. 86b.3–5.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	2832. Dol po pa shes rab rgyal mtshan 1992, fols. 49b.5–50a.5.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	15. Dol po pa shes rab rgyal mtshan 1992a, 344–45. See also Stearns 2010, 316nn28–29.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	2722. Rngog lo tsā ba blo ldan shes rab 1993b, fols. 28b.4–29b.2.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	554. Shes rab phun tshogs 2007, 9.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	2202. Rngog lo tsā ba blo ldan shes rab 1993b, fols. 39b.5–40a.4.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1092. Tib. Dol pa. This is probably Dol pa shes rab rgya mtsho (1059–1131), a student of Potowa Rinchen Sal.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1905. In accordance with RGVV and the identical correct phrase in CMW (434) in the text below, CMW byung ba'i shes par shes rab kyis is emended to byung ba'i shes pas.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1135. C, CMW (447–48), GC (30.9–14), and Ngog Lotsāwa's commentary (Rngog lo tsā ba blo ldan shes rab 1993b, fol. 16b.2) all confirm that this example comes from the Daśabhūmikasūtra. The corresponding passage says: "O sons of the victors, it is as follows. For example, to whichever extent pure gold is heated in a fire by a skilled goldsmith, to that extent it becomes refined, pure, and pliable as he pleases. O sons of the victors, likewise, to the extent that bodhisattvas make offerings to the buddha bhagavāns, make efforts in maturing sentient beings, and are in a state of adopting these kinds of dharmas that purify the bhūmis, to that extent their roots of virtue that they dedicate to omniscience will become refined, pure, and pliable as they please" (for the Sanskrit, see Mathes 2008a, 505).
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	230. Rngog lo tsā ba blo ldan shes rab 1993b, fol. 4a.2–6.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	296. The ones used here include IM (155–56), BA (347–50), GC (4), Rong ston shes bya kun gzigs (1998, 142), Śākya mchog ldan (1988b, 239–41), HLS (129–32), Kun dga' grol mchog (1981, 82–84), Tāranātha (1982–1987, 4:483–89 and 4:491–514), 'Ju mi pham rgya mtsho (1984d, 5–6), JKC (4–10), TOK (1:460–61 and 2:543–44), Chos grags bstan 'phel (1990, 2–8), and Shes rab phun tshogs (2007, 2–9).
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	2105. Rngog lo tsā ba blo ldan shes rab 1993b, fols. 27b.6–28a.4. *2106. GC (241.6–14) comments on I.24cd–25 that the main subject of the Uttaratantra is the awakening (bhang chub) of a buddha (sangs rgyas). Since the first two reasons in I.25 teach the progression of the stains becoming pure, they teach the two aspects of being cleansed (bhang) and being purified (snags). Since the latter two reasons teach the qualities and their functions, they teach the two aspects of final realization (chub) and unfolding (ryas). In terms of the ground, the first two reasons mainly teach the basic element's aspect of being free from reference points because they teach that due to suffering and its origin being adventitious, they are primordially empty (and the basic element is empty of them). The latter two reasons mainly teach the aspect that the basic element abides as the phenomenon of basic awareness because they teach its qualities and activity. This is also the case because it is due to the basic element's aspect of being free from reference points that it represents the nirvāṇas of the three yānas by virtue of this aspect's being realized partially or in its entirety. It is due to the aspect of the basic element's being awareness that it represents the phenomena of saṃsāra because the entirety of saṃsāra arises from the ālaya-consciousness that represents a mere reflection of this phenomenon of awareness appearing. The Third Karmapa's autocommentary on his Profound Inner Reality (Rang byung rdo rje n.d., 21) explains the four inconceivable points as follows: "The [inconceivable] point of the ‘basic element' is that the buddha heart is [primordially] not tainted by any stains, but does not become buddhahood until all afflictive and cognitive stains have been relinquished. The [inconceivable] point of awakening is that [the basic element] is associated with these stains since beginningless time, but because these stains are adventitious, they are not established as any real substance. The [inconceivable] point of the qualities [of awakening] is that the sixty-four qualities of buddhahood exist in all sentient beings right now in a complete way, but if they are not triggered through the condition of the immaculate dharmas (the natural outflow of the utterly stainless dharmadhatu), their power does not come forth. [The inconceivable point of enlightened activity is that] there is no difference in enlightened activity's [effortless, spontaneous, and nonconceptual] operation in terms of all sentient beings and buddhas being either the same or different. Thus, its inconceivability is its being free from all expressions, yet serving as the basis for all expressions." For more details, see Brunnhölzl 2009, 129–31.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	407. VT (fols. 12v7, 13r2, 15r7) calls the basic verses mūla (III.4) and the commentarial verses vyākhyāśloka (I.64–65 and I.67–68). Jñānaśrīmitra's (c. 980–1040) Sākārasiddhiśāstra (in Jñānaśrīmitra, Jñānaśrīmitranibandhāvali, 503.20–22) calls the basic verses "mūla" (III.1) and the commentarial verses vivṛti (III.2–3; see also 502.17, 503.15, 536.22, and Schmithausen 1971, 124). Ngog Lotsāwa (Rngog lo tsā ba blo ldan shes rab 1993b, fol. 34b.4) calls the basic verses rtsa ba lta bu'i tshigs su bcad pa.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1060. Tib. Shes rab brtson 'grus.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1079. Dol po pa shes rab rgyal mtshan 1992b.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	2824. Rngog lo tsā ba blo ldan shes rab 1993b, fols. 42b.2–43a.2. Note that both Gyaltsab Darma Rinchen and Rongtön are greatly influenced by Ngog's comments (see in the text below). For further details on Ngog's position on tathāgatagarbha, which seeks to adapt the teaching of the Uttaratantra to the Madhyamaka understanding of emptiness, as well as its impact on later Tibetan commentators, see Kano 2006, 129–253 and 367–495 and Kano 2009.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	397. The works by Karma Gönshön and Karma Trinlépa are not available at present, though Dpal brtsegs bod yig dpe rnying zhib 'jug khang (2004, 1404 and 1405) lists a Rgyud bla ma'i 'grel pa rton pa bzhi ldan mkhas pa dga' byed (87 fols.) and a Rgyud bla ma'i bsdus don rton pa bzhi ldan mkhas pa dga' byed (7 fols.) by Karma Gönshön. A khu Shes rab rgya mtsho, Dpe rgyun dkon pa 'ga' zhig gi tho yig, in Chandra 1963, vol. 3, no. 11337, has a Rgyud bla ma'i ṭikka by that author.