Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Praise of the Dharmadhātu is a philosophical treatise that argues for the inherent presence of the dharmadhātu (the realm of reality) within all sentient beings. The text posits that while this nature is fundamentally stainless and luminous, it is temporarily obscured by afflictions and the five obscurations, comparing the process of purification to fire burning impurities from a cloth without destroying the fabric itself. The author employs a dialectic of imputation, asserting that all phenomena, including the self and sensory perceptions, are merely imputed and lack intrinsic existence. The work commits the reader to a path of insight and the cultivation of bodhicitta, arguing that the latter is the indispensable seed for the realization of the dharmakāya. Ultimately, the text defines nirvāṇa not as an external state, but as the mind rendered stainless, identifying the non-substantial essence of sentient beings with the inconceivable nature of the dharmakāya.
Provenance
About this text
A praise to the dharmadhātu, the Dharmadhātustotra is a work of the classical Tibetan tradition attributed to the Indian author Nāgārjuna. The text was translated into Tibetan by Kṛṣṇa Paṇḍita and lo tsa ba tshul khrims rgyal ba. It is preserved in the Tengyur, volume ཀ, where it spans nine pages and is situated within the Eulogy collection. The work opens with homage to Mañjuśrī Kumārabhūta and argues for the inherent presence of the dharmadhātu within all sentient beings. It posits that while this nature is fundamentally stainless and luminous, it remains obscured by afflictions and the five obscurations. To illustrate the process of purification, the text employs the analogy of fire burning impurities from a cloth without destroying the fabric itself, suggesting that the luminous mind is similarly cleansed by the fire of primordial wisdom. A scholar or serious reader consults this work to examine these arguments regarding the nature of saṃsāra and nirvāṇa, and to understand the conditions under which the luminous mind becomes manifest.
Cite thisAnuvāda, “Praise of the Dharmadhātu” (Toh 1118), machine draft, 2026.https://naxiai.com/tibetan/works/toh1118
Summary & commentary
Significance
This work is significant for its synthesis of emptiness and luminosity, reflecting a tradition that views enlightenment as the uncovering of an innate quality rather than the acquisition of a new one. For the modern reader, it illustrates the use of negative dialectics and metaphor to describe the transition from conceptual delusion to non-conceptual awareness.
Structure
Passages
Section
Description
1-3
Nature of the Dharmadhātu
Discusses the inherent presence of the dharmadhātu in beings and the process of purifying it from afflictions.
4-5
Ontology of Imputation
Argues that phenomena and sensory experiences are merely imputed and lack substantial existence.
6-8
Path to Insight
Addresses the role of insight, the examination of the self, and the necessity of bodhicitta as the cause of the dharmakāya.
9-11
Realization and the Dharmakāya
Describes the stages of purification, the inconceivable nature of the dharmakāya, and the definition of nirvāṇa as the stainless mind.
Themes
Luminosity and Obscuration (1-3)
Imputation and Emptiness (4-5)
Bodhicitta as a Causal Necessity (8)
The Inconceivability of the Dharmakāya (10)
Nirvāṇa as the Stainless Mind (11)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Dharmadhātustava. In the language of Tibet: Chos kyi dbyings su bstod pa (Praise to the Dharmadhātu). Homage to the noble Mañjuśrī Kumārabhūta.
I prostrate and bow to the dharmadhātu, which dwells certainly within all sentient beings; if it is not fully understood, one wanders through the three realms of existence. That which is the cause of saṃsāra, when purified, is itself nirvāṇa; that very thing is also the dharmakāya.
Just as the essence of butter does not appear when mixed with milk, so too the dharmadhātu is not seen when mixed with afflictions (kleśa). Just as the essence of butter becomes stainless when the milk is purified, so too the dharmadhātu becomes utterly stainless when the afflictions are purified.
Just as a lamp placed inside a vase does not shine even slightly, so too the dharmadhātu is not seen when it dwells inside the vase of afflictions. From whichever direction a hole is made in the vase, from that very direction the nature of light will emerge. When that vase is shattered by the vajra of meditative concentration (samādhi), then it illuminates as far as the limits of space.
The dharmadhātu is not born, and it never ceases. At all times it is without affliction, free from stains in the beginning, middle, and end. Just as a precious lapis lazuli gem is luminous at all times, yet its light is not bright when it remains inside a stone, so too is the dharmadhātu.
Likewise, the dharmadhātu, though utterly stainless,
Is not luminous while obscured by afflictions in saṃsāra;
But in nirvāṇa, it becomes luminous.
If the element exists, through the performance of actions,
One will see the pure gold.
If the element does not exist, even if actions are performed,
It will merely produce afflictions.
Just as when covered by husks,
The grain is not considered a fruit,
Likewise, when covered by afflictions,
It is not designated as a "Buddha."
Just as when freed from the husks,
The grain itself becomes manifest,
Likewise, when freed from afflictions,
The dharmakāya itself is clearly revealed.
Although in the world the plantain tree
Is used as an example of having no core,
Its fruit is indeed a core
That is eaten for its sweetness.
Likewise, from the coreless saṃsāra,
When freed from the cage of afflictions,
Its fruit, buddhahood itself,
Becomes the nectar for all embodied beings.
Just as from all seeds,
A fruit arises similar to its cause,
Who among the wise could establish
That a fruit exists without a seed?
That very element, which is the seed,
Is asserted to be the support of all phenomena.
Through gradual purification,
The state of buddhahood will be attained.
Even the stainless sun and moon
Are obscured by the five obscurations:
Clouds, mist, smoke,
The face of Rāhu, and dust.
Likewise, the luminous mind
Is obscured by desire, malice, laziness,
Excitement, and doubt.
Obscured by the five obscurations, it is like a clean cloth that has become stained by various impurities. Just as when placed in fire, the impurities are burned away but the cloth is not, so too the luminous mind, though stained by desire and the like, has its afflictions incinerated by the fire of primordial wisdom (jñāna), yet its luminosity itself is not destroyed. Whatever sūtras teaching emptiness were spoken by the Victorious One, they all serve to reverse the afflictions but do not cause the element (dhātu) to perish. Just as water existing within the earth remains stainless, so too primordial wisdom dwells within the afflictions, remaining stainless. Because the expanse of phenomena (dharmadhātu) is not a self, nor a woman, nor a man, and is completely liberated from all objects of apprehension, how could it be conceptualized as a "self"? In all phenomena that are free from attachment, neither woman nor man is observed. It is only for the sake of training those disciples blinded by desire that "woman" and "man" are taught. The three terms "impermanent," "suffering," and "empty" purify the mind; the supreme purifier of the mind is the dharma of the lack of intrinsic nature. Just as a child in the womb of a pregnant woman exists but is not seen, so too the expanse of phenomena is not seen when shrouded by the afflictions. Through the conceptualizations of "self" and "mine," and by means of names and perceptions, the four types of conceptualization arise from the primary elements and their derivatives. Even the aspirations of the Buddhas are without appearance and without characteristics.
Possessing the application of individual self-reflexive awareness, the buddhas have the nature of the eternal dharmatā. Just as the horns on a rabbit’s head are merely imputed and do not exist, so too all phenomena are merely imputed and do not exist. Even the horns of an ox are not perceived as having the nature of infinitesimal particles. Just as it was before, so it is after; what is there to be imputed in that? Since they arise dependently and cease dependently, not even a single thing exists. How then do the foolish conceptualize? By the example of the horns of a rabbit and an ox, the dharmas of the Sugatas are established as the Middle Way itself. Just as the forms of the sun, moon, and stars are seen as reflections in the water of a clear vessel, so too is the perfection of characteristics. That which is virtuous in the beginning, middle, and end, non-deceptive and stable—how can that which is thus selfless be conceptualized as "self" and "mine"? Just as in the summer one says water is "hot," and in the winter one says it is "cold," so too, when covered by the net of afflictions, it is called a "sentient being"; when that very [nature] is free from afflictions, it is called a "buddha." Depending upon the eye and form, stainless appearance arises. From the state of being without birth or cessation, the dharmadhātu is thoroughly known. Depending upon sound and the ear, the three types of pure cognition [arise]; the dharmadhātu is without characteristics.
Through conceptualization, one hears.
Relying on the nose and odors, one smells.
That is an example of the formless.
Likewise, the nose-consciousness
Conceptualizes the dharmadhātu.
The nature of the tongue is emptiness;
The element of taste is also secluded.
It is the essence of the dharmadhātu.
Consciousness is without a location.
The essence of the pure body,
The characteristic of the condition of the tangible,
And being liberated from conditions—
This is called the dharmadhātu.
Regarding phenomena, of which the mind is primary,
Having abandoned conceptualization and analysis,
One should meditate on the dharmadhātu
As the very lack of intrinsic nature of phenomena.
Seeing, hearing, smelling,
Tasting, and touching—
When the yogi knows phenomena in this way,
The characteristics are complete.
The eye, ear, and nose,
The tongue, body, and likewise the mind—
The purity of these six sense bases
Is the very characteristic of reality.
The nature of mind is seen in two ways:
As the mundane and the supramundane.
From grasping at a self comes saṃsāra;
When individually cognized, that is reality.
Through the exhaustion of desire, there is nirvāṇa.
Through the exhaustion of hatred and delusion,
Their cessation is buddhahood itself,
The very refuge of all embodied beings.
From knowledge and ignorance,
Everything is within this very body.
Bound by one's own conceptualization,
Knowing oneself, one becomes liberated.
Awakening is neither distant nor near;
It neither goes nor comes.
Within this very cage of afflictions, there is both seeing and not seeing. By abiding in the lamp of insight and becoming supremely peaceful, one should dwell in the examination of the self; so it is taught in the collection of sūtras. By the power of the ten powers, the childish are blessed like the waxing moon. Sentient beings possessed of afflictions do not see the Tathāgata. Just as hungry ghosts perceive the ocean as dried up, so too, obscured by ignorance, they conceive of the Buddhas as non-existent. What can the Blessed One do for those who are base and of little merit? It is like placing a supreme jewel in the hand of one born blind. For sentient beings who have cultivated merit, the Buddha stands before them, radiant with light, glorious, and blazing with the thirty-two marks. Although that Protector’s form body remains for many eons, for the sake of training those to be trained, the expanse itself appears as diverse. Having ascertained the object of the mind, consciousness then engages therein. When self-knowing awareness is purified, the stages (bhūmis) abide as its very nature. The supreme abode of Maheśvara and Akaniṣṭha itself are beautiful; I declare that the three types of consciousness are blended into one. Among the childish, he is the Omniscient One; among the noble ones, he is the manifold. Maheśvara, Amitāyus—whatever is the cause of the eon’s lifespan, so too is the external realm of sentient beings.
Throughout immeasurable eons, that which has protected one’s lifespan, and that very inexhaustible cause for the life of sentient beings to endure—whatever its fruit may be, inexhaustible, through the distinction of non-appearance, one enters into the meaning of insight. One should not think of awakening as distant, nor should one think of it as near. When the six objects are known exactly as they are, without appearance, [this is it]. Just as when milk and water are mixed and remain in a single vessel, the swan drinks the milk while the water remains as it is; likewise, although primordial wisdom and the body dwell as one here, shrouded by afflictions, the yogi takes up the primordial wisdom and discards the ignorance. As long as one conceptualizes the external through the grasping of "I" and "mine," when the two kinds of selflessness are seen, the seed of existence will cease. Because the Buddha is nirvāṇa, the basis of purity, permanence, and virtue; because the two are conceptualized by the foolish, the yogi dwells in their non-duality. Various austerities, generosity, and the gathering of sentient beings through discipline, and patience that benefits sentient beings—by these three, the element is made to flourish. Diligence in all phenomena, the mind entering into concentration, and the constant reliance upon insight—this also causes awakening to flourish. Wisdom accompanied by skillful means, the purification of aspirations, and wisdom that is certain of the powers—these are the four dharmas that cause the element to flourish.
To say, "One should not prostrate to bodhicitta," is a base and evil statement. For without the arising of the bodhisattva, the dharmakāya would not arise. Whoever desires to consume sugar while hating the sugarcane seed—without the sugarcane seed, sugar will not come into being. Just as when the sugarcane seed is protected, maintained, and cultivated, molasses, sugar, and candied sugar emerge from it, so too, when bodhicitta is thoroughly protected, maintained, and cultivated, the Arhats, Pratyekabuddhas, and Buddhas are born and arise from it. Just as farmers protect the seeds of rice and so forth, likewise the Guides protect those who have faith in the Supreme Vehicle. Just as on the fourteenth day of the waning moon, the moon is seen only slightly, so too those who have faith in the Supreme Vehicle see the Buddha-body only slightly. Just as the new moon is seen to increase moment by moment, so too those who have entered the stages see [the Buddha] increase gradually and step by step. Just as on the fifteenth day of the waxing moon, the moon becomes full, so too when the end of the stages is reached, the dharmakāya is also perfected and radiant. Through firm and constant faith in the Buddha, the Dharma, and the Saṅgha, one generates that mind and repeatedly emerges as irreversible. Having completely abandoned the basis of darkness and thoroughly embraced the basis of white virtue, at that time, one attains certain realization.
It is designated as "Joy" because it is expressed as such. That which is always stained by the various impurities of desire and so forth is [the first bhūmi]; that which is purified and free from such stains is called "The Stainless." When the net of afflictions has been thoroughly ceased, and stainless insight is brilliantly clear, dispelling the immeasurable darkness, it is "The Luminous." Always radiant with pure light and completely abandoned of worldly bustle, it is surrounded by the light of primordial wisdom; thus, that bhūmi is held to be "The Radiant." All sciences, arts, and crafts, as well as the various types of meditative concentration, having triumphed over the afflictions that are so difficult to refine, it is held to be "The Difficult to Conquer." Because it gathers all the three types of awakening and all perfections, and because it brings to manifestation the exhaustion of birth and destruction, that bhūmi is held to be "The Manifest." In every way, through the array of wheels and the play of nets of light, having crossed the mud of the ocean of saṃsāra, it is called "The Far-Reaching." Held by the Buddhas and having entered the ocean of primordial wisdom, it is spontaneously accomplished without effort and is unshakable by the hosts of Māra. Having reached the culmination of all the specific perfect knowledges and the eloquent discourse that teaches the Dharma, that yogi is held to be on the bhūmi of "Excellent Intelligence." This body, the nature of primordial wisdom, is stainless and equal to space; from the Buddhas' holding of it, the clouds of Dharma arise everywhere. The abode of the Buddhas' Dharma, which fully maintains the fruit of conduct, is that which is the complete transformation of the basis.
It is called the dharmakāya.
Liberated from habitual tendencies, it is inconceivable.
The habitual tendencies of saṃsāra are conceivable;
You, however, are entirely inconceivable.
Who is able to know you?
You transcend the entire domain of speech;
You are not the domain of any of the sense faculties.
To that which is to be realized by the mental consciousness,
To whatever it may be, I prostrate and offer praise.
By the very system of gradual entry,
The renowned sons of the Buddha,
Through the wisdom of the Cloud of Dharma (dharmameghā),
Having seen the emptiness of dharmatā,
When the mind is thoroughly purified,
Having transcended the cage of saṃsāra,
They come to abide upon a seat
Of the nature of a great lotus.
With the light of many precious petals,
Possessing a desirable anther,
Completely surrounded in every way
By many tens of millions of lotuses.
Completely filled with the ten powers,
Satiated by the fearlessnesses,
The inconceivable qualities of a Buddha,
They never decline from the non-proliferated.
By all the paths of excellent conduct,
Having thoroughly accumulated merit and wisdom,
Like the full moon surrounded by stars,
They are encircled in every way.
Upon that sun of the Buddha’s hand,
Stainless jewels blaze forth;
By conferring the empowerment of the eldest son,
They bestow the empowerment everywhere.
Abiding in that great yoga,
They behold with the divine eye
The worlds debased by delusion,
Distraught by suffering and in fear.
From their bodies, rays of light
Emerge without effort.
It opens the doors for those who have entered the darkness of delusion. Those who have attained nirvāṇa with remainder are held to attain nirvāṇa without remainder. Here, nirvāṇa itself is the mind that has become stainless. That which is the non-substantial essence of all sentient beings is also its sphere of activity. Seeing that, the Lord of Bodhisattvas, the utterly stainless dharmakāya, abides as an ocean of wisdom within the stainless dharmakāya. Just like a multifaceted jewel, he performs the supreme benefit of sentient beings from that state. The Praise to the Dharmadhātu, composed by the great master Nāgārjuna, is complete. It was translated by the Indian abbot Kṛṣṇapaṇḍita and the translator Tsultrim Gyalwa.