Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary on the Praise of the Three Jewels, attributed to the ācārya Mañjuśrīmitra, provides a systematic exegesis of the qualities of the Buddha, Dharma, and Saṅgha to cultivate faith and accumulate merit. The text functions as a technical guide to the ontological and epistemological nature of enlightenment, moving from the definition of the Three Jewels as protectors from cyclic existence to a detailed analysis of the Buddha's cognitive capacities. It specifically delineates the distinction between the wisdom of equality, which recognizes selflessness, and the wisdom of individual discernment, which perceives conventional phenomena. The work commits the reader to a path of rigorous contemplation on the nature of reality—specifically the absence of arising and cessation—and the necessity of the vajra-like absorption. By linking scriptural study and the purification of buddha-fields to the eventual transcendence of the lower realms, the text argues that a focused, non-distracted refuge in the Three Jewels is the definitive cause for attaining supramundane levels and ultimate excellence.
Provenance
About this text
A commentary on the praise to the Three Jewels, the Triratnastotravṛtti belongs to the classical Tibetan tradition. The work is attributed to the Indian author Jinaputra. It was translated into Tibetan by Jñānaśānti and the translator ban+de dpal gyi lhun po’i sde. This translation is preserved in the Tengyur, volume ཀ, where it comprises ten pages and is situated within the Eulogy collection. The work provides an exegesis on the nature of the Three Jewels as the gurus of the three realms of existence, serving as the cause for generating the desired fruits of migratory beings. It specifically analyzes the term Protector, arguing that the Dharma is so named because it dispels suffering, bestows happiness, and prevents one from falling into ruin or the lower realms of cyclic existence. Furthermore, the text examines the bhūmi and the qualities of the Great Arhats, distinguishing between the attainment of their own welfare and their capacity to bring about the welfare of others. A scholar or serious reader consults this work to understand the technical distinctions between those in training and those beyond training, as well as the specific attributes that render the Three Jewels worthy of worship by all noble beings.
Sanskrit title
Triratnastotravṛtti
Indian author
Jinaputra
Tibetan translators
Jñānaśānti, bod kyi lo tsa ba ban+de dpal gyi lhun po’i sde
Cite thisAnuvāda, “Commentary on “The Praise of the Three Jewels”” (Toh 1145), machine draft, 2026.https://naxiai.com/tibetan/works/toh1145
Summary & commentary
Significance
The work is significant for its integration of soteriological goals with a precise mapping of the Buddha's wisdom and the stages of the path. It illustrates the transition from devotional praise to a philosophical framework centered on the realization of selflessness. For the modern reader, it provides insight into how traditional Tibetan Buddhist commentaries bridge the gap between ritual refuge and advanced meditative epistemology.
Structure
Passages
Section
Description
1-3
Exegesis of the Three Jewels
Definitions of the Buddha, Dharma, and Saṅgha as protectors and the nature of the Great Arhats.
4-7
The Nature of Wisdom and the Trikāya
Analysis of the wisdom of equality and individual discernment, and the establishment of the Dharma, Emanation, and Enjoyment Bodies.
8-9
The Buddha's Omniscience and Merit
Discussion of the Buddha's ability to fulfill the hopes of beings and the role of scriptural Dharma as a concordant cause.
10-14
Path to Liberation and Result
Instruction on the vajra-like absorption, the supramundane levels, the purification of buddha-fields, and the result of taking refuge.
Themes
Epistemology of Wisdom (5, 7, 11)
The Three Bodies (Trikāya) (6)
Soteriological Progression (Bhūmi) (3, 12)
The Efficacy of Refuge (1, 14)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaCommentary on “The Praise of the Three Jewels”·
In the language of India: Triratnastotravṛtti. In the language of Tibet: Dkon mchog gsum la bstod pa'i 'grel pa (A Commentary on the Praise to the Three Jewels). Homage to the Blessed One, Mañjuśrī Kumārabhūta.
Homage to the Three Jewels, the gurus of the three realms of existence, and so forth, is the cause for generating all the desired fruits of migratory beings. Therefore, one pays homage to them, saying: "Homage to the Buddha, the Chief," and so on. One who has abandoned, without exception, the ignorance that is both unmixed and associated [with the afflictions] is a Buddha, just as one who has fully awakened from sleep. Alternatively, by abandoning non-afflicted ignorance, the intellect has blossomed regarding all objects of knowledge; thus, he is "Buddha" (the Awakened), like a fully blossomed lotus. In this way, he is praised for his perfection of abandonment and primordial wisdom (jñāna), which is the perfection of his own welfare.
With respect to the perfection of the welfare of others, he is called "the Chief" (mukhya). Because he has become the great lord of the three worlds, he is the "Chief." Because he is heavy with the weight of rescuing them all without exception, he is like a mountain peak that suppresses the heads of the sages. By this, it is shown that he subdues all by overwhelming them. Alternatively, he is a "Guru" because he bestows the jewels of unerring qualities; "homage to him" means to bow down with the three doors of body, speech, and mind. "Homage to the Dharma that protects..." [continues].
Regarding the phrase "Protector" (trāyin): because this protects from the suffering of the lower realms and cyclic existence, dispels suffering, and bestows happiness, it is called "Protector." For that very reason, it is "Dharma" (dharma), because it holds one back from falling into ruin. Furthermore, if one realizes that ultimate Dharma, one will not fall back into the lower realms or cyclic existence. The indirect cause for realizing that is the Dharma of the teachings (deśanā-dharma), and the direct cause is the Dharma of the path (pratipatti-dharma); therefore, these are also metaphorically designated as "holding." Alternatively, "Protector" demonstrates the perfection of benefiting others, while "Dharma" demonstrates the perfection of holding one's own pure characteristics. In that regard, "I prostrate" is as explained previously.
"I prostrate to the Great Saṅgha": they are called the "Saṅgha" because even the Māras who are sons of the gods cannot separate them from the Teacher or from their view. In that context, "not separated from the Teacher" means they have attained faith through understanding. "Not separated from the view" means they have attained the pure wisdom of selflessness. In this regard, whether they be Hearers (śrāvaka), Solitary Realizers (pratyekabuddha), or Bodhisattvas, the Noble Ones (ārya) who have abandoned the three fetters—whether they be those in training (śaikṣa) or those beyond training (aśaikṣa)—constitute the Saṅgha. As for the Truly Perfect Buddha, because he has abandoned all cognitive obscurations and perfected the entire collection of merit, he is not to be counted within the Saṅgha.
Regarding the bhūmi (stages):
Because they are worthy of worship by all the noble beings of the three realms, as well as those in training (śaikṣa) and those beyond training (aśaikṣa), they are called "Great Arhats" (mahārhat). Thus, "indestructible" refers to the attainment of their own welfare, while "great" is mentioned because they bring about the welfare of others. They are "great" because they are superior in purifying the offerings of others; for by both the offering and the full enjoyment [of the gift], the supreme merit arising from the material things of beings is increased. Furthermore, those in training and beyond training still possess subtle desire—the craving that must be abandoned through meditation—which is a remnant of the portion of thirst directed toward food, clothing, and so forth. Because they still maintain the five aggregates that are the result of previous maturation (vipāka), they must still be sustained by food and the like, and thus they enjoy [offerings]. The Buddha and the Dharma are not like that. "I prostrate to them" is the same as before. "I always prostrate to those three" is easy to understand.
The ripened result (vipākaphala) of such prostration is the attainment of the "invisible crown protuberance" (uṣṇīṣa), the foremost of all the Buddha’s excellent marks. As for the result concordant with the cause (niṣyandaphala), the experiential concordance is that when one is born in cyclic existence (saṃsāra), one’s head becomes like a parasol, and one comes to delight in prostrating to the Three Jewels. The environmental result (adhipatiphala) is that external, attractive objects appear to bow before one’s consciousness and do not appear to be difficult to grasp or hold.
Thus, having clearly elucidated those brief praises of the Three Jewels, the ācārya Mañjuśrīmitra spoke these verses in order to inspire even greater faith in noble beings and to accumulate his own stainless collections:
"Having perfected the two great collections, the four knowledges and the three bodies are accomplished," and so forth. Here, "collections" (sambhāra) refers to that which brings things to completion; they are the six perfections, such as generosity and the rest. These are "great" because they are accumulated through an immeasurable nature, immeasurable eons, and immeasurable objects. "Two" refers to merit and wisdom. Furthermore, generosity, discipline, and acceptance are merit; concentration and insight are wisdom; and diligence belongs to both. This is taught in the Ārya-saṃdhinirmocana-sūtra.
The perfection of these two occurs when the path of preparation is purified during the first immeasurable great eon, the stages up to the seventh are purified and cleansed during the second, and the stages up to the tenth are purified and cleansed during the third; thus they become complete and ultimate. Having thus shown the accumulation of the distinguished cause, the text mentions "the four knowledges" and so forth to show the result. The "four knowledges" are the four beginning with the mirror-like wisdom (ādarśa-jñāna). Among these, the mirror-like wisdom is the transformation of the ālaya-vijñāna into a wisdom that knows all objects of knowledge without obstruction.
The wisdom of equality is the wisdom that knows selflessness as selflessness, which is the transformation of the afflicted mind. The wisdom of individual discernment is the transformation of the mental consciousness, which knows all conventional phenomena without exception, as distinct as the petals of a lotus. The wisdom of accomplished activity is the transformation of the five sense consciousnesses, which knows and performs every activity for the sake of training sentient beings without exception. These are summarized by the statement that the three bodies are established. Furthermore, the result of the great accumulation of merit is the establishment of the two form bodies, and the result of the great accumulation of wisdom is the establishment of the dharmakāya. In that regard, the mirror-like wisdom is the wisdom of the dharmakāya itself, which is liberated from subject and object and is merely naturally luminous. Because it is a collection of many distinct wisdoms, such as the ten powers and the four fearlessnesses, it is the "collection of dharma" (dharmakāya), as the term kāya refers to a collection. In actual fact, that wisdom is the non-dual wisdom of the mind of the saṃbhogakāya. The wisdom of individual discernment and the wisdom of equality are the saṃbhogakāya; moreover, because that body is liberated from dependence on the various sense bases of internal wisdom, it knows the various conventionalities and manifests as a body to train those who are to be trained. Thus, the basis of all the bodies of the Buddhas here is the ripened body (vipākakāya), and its non-conceptual wisdom and—
From the appearance of the light rays of the wisdom of the five gates, the Dharma Body and the Emanation Body are established; the support for these two, together with the wisdom itself, is called the Enjoyment Body. Alternatively, the sublime body formed from the infinite equipment of merit and its light rays appearing as sublime forms are the two Form Bodies; that which becomes the object of the eye is form itself. The wisdom that appears as naturally luminous is the primary [body]; the knowledge of the manifold and the knowledge of selflessness should also be said to arise from the equipment of wisdom. Other than that, mere selflessness is established as the ultimate Dharma Jewel, but it is not established as the Buddha, for that is the object of the Victorious Ones' wisdom and should be established as the fruit to be attained. Therefore, the bodies possessing their own specific characteristics should be stated as only three. In order to clearly demonstrate the nature, examples, and characteristics of those three bodies, it is said: "Free from conceptualization, knowing all with vivid clarity," and so forth. Because it is free from the three or four types of conceptualization, it is "free from conceptualization"—the great wisdom that has uprooted all dualistic grasping. Therefore, this negation "free from" is an implicative negation (paryudāsa); those types of conceptualization do not exist, yet the wisdom that is devoid of them is naturally luminous and does exist.
Therefore, whatever it may be—any phenomenon whatsoever, such as a subtle particle or Mount Meru—he knows them with utter clarity, as if they were right before his eyes. How does he know them? He knows them free from the superimpositions and denials of conceptualizing the generalities of sounds; they do not obscure one another, they are unimpeded, and they are without darkness, appearing with an indivisible clarity like crystal or mica. This is the function of that very wisdom. To illustrate this, it is said that the dharmakāya is "like space." Just as unconditioned space is unimpeded and unobstructed, so too the mirror-like wisdom (ādarśajñāna) is unimpeded and unobstructed regarding all objects of knowledge; it is the meaning of appearing with objects and aspects that are entirely undivided.
Here, the remaining three wisdoms are "wisdoms of specific objects" because they know forms and so forth, the mere selflessness of the person, and the intentions, latent tendencies, and so on, of the beings to be trained, as well as the methods for training them. This [mirror-like] wisdom, however, is the wisdom that takes those very wisdoms and their objects as its subjects, and their dharmatā—the naturally luminous general characteristic—as its object; thus, it is the knowledge of the entirety of both subjects and their dharmatā.
The phrase "the rūpakāya possesses a beautiful form" refers to the saṃbhogakāya and nirmāṇakāya, which blaze with the major and minor marks. The meaning of "Buddha" is as previously explained. The phrase "like a wish-fulfilling tree" is an illustration for all three bodies.
Because they completely fulfill the hopes in the minds of beings exactly as those beings have estimated and conceived them, they are like the four great divine wish-fulfilling trees. As it is said in the praise: "O Merit-Wish-Fulfilling Tree, from where did you arise today?" Furthermore, since all three of those bodies abide in the nature of holding the immeasurable seeds of former aspirations, the welfare of those to be trained arises effortlessly now, just as they were previously prayed for. In particular, the Form Body (rūpakāya) directly engages in ripening bodhisattvas, limited individuals, and all wandering beings through its unimpeded power.
Some say that "Form Body" is a general term, while "Possessing a Beautiful Body" refers to the Enjoyment Body (saṃbhogakāya), "Like a Wish-Fulfilling Tree" refers to the Emanation Body (nirmāṇakāya), and "Buddha" refers to all three bodies. Regarding those three bodies, one should prostrate, emanating them in bodies as numerous as the atoms of the fields of the universe; the meaning of the words is as explained before.
"Twelve branches of the scriptures, the natural outflow of dharmatā" is a praise of the Dharma of the teachings. Regarding "dharmatā," it is the emptiness that is devoid of the two kinds of self; it is the ultimate essence, the general characteristic of natural luminosity that maintains the definition of being selfless and free from a self.
The concordant cause of that is the scriptural Dharma, the word-teachings that demonstrate selflessness. Here, "concordant cause" means that which is suitable to be produced and capable of being attained. Regarding these, "suitable to be produced" means that the cause produces the wisdom of thorough establishment without error. "Capable of being attained" means that once that wisdom has arisen, one is able to attain suchness, the unchanging thorough establishment. Because these are the most excellent words, they are called "scriptural" (pravacana); the words of outsiders are not "excellent" because they lack such suitability and capacity.
The twelve [branches of scripture] are: the Sūtra class, the Melodious Narration class, the Prophecy class, the Verses class, the Specific Utterances class, the Narrative of Occasions class, the Avadāna class, the Itihāsa class, the Birth Stories class, the Extensive class, the Marvelous class, and the Established Class. Of these, the first [the Sūtra class] was spoken from the Teacher’s own mouth. After that, they resided in the minds of individuals. After that, they were written in volumes. Furthermore, by first focusing upon them, the wisdom arising from hearing and reflection is produced; then, through meditation, one attains the dharmatā. Thus, it is certain that they constitute a continuous lineage of concordant causes.
Therefore, the master Vasubandhu stated in the Vyākhyāyukti:
"Place in your mind the source of auspiciousness, which emerged from the Teacher’s own mouth and pacifies the cataracts of the eyes of beings; for this is the nectar for the ears of embodied beings."
Since it eliminates all the diseases of the afflictions, one should contemplate its meaning correctly. For these reasons, it is appropriate to always listen to the pure speech of the Buddha with devotion. Thus it is said.
"Phenomena are without arising or cessation and are free from conceptual elaboration; by focusing on that, all qualities are accomplished." This is a praise of the ultimate Dharma. "Dharma" here refers to the sublime Dharma. In that regard, in the ultimate sense, phenomena are without arising or cessation, and furthermore, they are free from conceptual elaborations—namely, the elaborations of permanence and nihilism, coming and going, and oneness and difference.
Moreover, the sublime Dharma is the nature of selflessness. Since those conceptual elaborations are merely imputed through the power of grasping at a self, they cease as soon as grasping at a self is reversed. Within the state of selflessness, those elaborations have never existed from the beginning; they are merely adventitious imputations.
Thus, by focusing with the three types of insight upon that selflessness which is free from conceptual elaboration, grasping at a self and so forth are immediately destroyed. Consequently, the various common supramundane qualities—the fruits of the noble ones such as stream-enterers and so forth—and the uncommon qualities such as the powers and fearlessnesses are all accomplished. Therefore, it is as it has been said: "The noble individuals have emerged from the unconditioned."
"The excellent cause, the sublime Dharma," is a praise of the Dharma of the path. In that regard, "excellent" refers to the definitive excellence, which is the bliss of total peace. Its "cause" is that which produces it.
That [wisdom] generates the wisdom of selflessness, and by that, one attains definitive excellence (niḥśreyasa). Prior to the knowledge of exhaustion and non-arising, the vajra-like absorption (vajropamasamādhi) arises; this is the ultimate cause of excellence. One should understand that the wisdom from that point up to the path of seeing (darśanamārga) is the proximate cause of excellence. That itself is the sublime (parama); because it is experienced by the noble ones (ārya) and because it holds one back from downfalls (āpatti), it is called the "Sublime Dharma" (saddharma). "Homage to that" is as explained previously.
Regarding the passage: "Having gradually cleared away the afflictive obscurations and the cognitive obscurations, they enter the levels," and so forth, this is a praise of the noble Saṅgha. In this context, "afflictions" (kleśa) are so called because they thoroughly afflict the mind; they are the six, such as desire (rāga) and so forth. These themselves are "obscurations" because they obscure the wisdom of the knowledge of exhaustion and non-arising and act as obstacles to seeing. "Objects of knowledge" (jñeya) is the all-pervading dharmadhātu, which is naturally luminous (prabhāsvara). The "obscurations" to that are the grasping at the generalities of expressive sounds as being real; in actuality, they are all the various types of conceptualizations of subject and object. Since both of those obscurations possess many subdivisions, the word "cleared" (viśuddha) is used in the plural. "By the two" refers to the wisdom that knows the two types of selflessness as their antidotes. "Having gradually cleared away" means that these are not abandoned simultaneously; first, the abandonments of the path of seeing are abandoned, and subsequently, those to be abandoned by meditation are abandoned.
Regarding the teaching on the attainment of the result from that, it says, "having entered the levels" (bhūmi). The "levels" are the supramundane levels: the eighth, the seeing, the attenuated, the detached from desire, the realized of what was to be done, and the level of the solitary buddha (pratyekabuddha). Furthermore, they are the entry into the levels from the Joyous (pramuditā) up to the Cloud of Dharma (dharmameghā).
Here, by means of the sixteen moments of wisdom that attend to the sixteen aspects of the four truths, the eighty-eight underlying tendencies (anuśaya) are abandoned; thus, on the path of seeing, one is on the eighth level or the Joyous level. Following that, through the meditation that abandons the ten [afflictions] to be abandoned by meditation, the remaining levels of the hearers (śrāvaka) and solitary buddhas are established: up to the third aspect of the desire realm, the sixth aspect, the ninth aspect, and the exhaustion of the ninth aspect of the peak of existence. These are the levels of the seeing, the attenuated, the detached from desire, and the realized of what was to be done. The simultaneous abandonment and completion of the path is the rhinoceros-like level.
The remaining bodhisattva levels should be understood as being established through the complete perfection of the perfections (pāramitā). The afflictive obscurations (kleśāvaraṇa) to be abandoned by meditation among those are abandoned simultaneously by the vajra-like absorption (vajropamasamādhi), whereas the cognitive obscurations (jñeyāvaraṇa) are abandoned gradually on each respective level. Some say that the afflictive obscurations are also abandoned gradually on each level, and that the means of abandonment is the wisdom of the selflessness of phenomena (dharmanairātmya). Having thus explained abiding in the accumulation of wisdom, [the text continues].
Now, in order to demonstrate abiding in the equipment of merit, it is said: "Acting for the benefit of sentient beings, purifying the buddha-fields." The "benefit" of sentient beings refers to their purpose, which is happiness and welfare. To "act" for them means to do so to the best of one's ability through the means of attraction, the immeasurables, and the perfections. The "fields" of the buddhas consist of the environment and the inhabitants. To "purify" them is as taught in the Mother of the Victors: when seeing sentient beings in poor clothing, one should make the aspiration, "In my buddha-field, may all sentient beings be adorned with fine garments and ornaments." When offering flowers, one should make the aspiration, "In my buddha-field, may flowers bloom in full splendor at all times," and so forth. In short, one should understand that the buddha-field is purified through the power of aspiration.
Regarding the phrase "to the great noble Saṅgha": they are "noble" (ārya) because they have gone far away from sinful, non-virtuous phenomena. The "Saṅgha" is as previously explained. They are "great" because they are great in number and in qualities; that is, because they possess infinite numbers and great qualities such as being well-entered [into the path]. "Homage" (namas) means to bow down with all the limbs of the body together with praise. Thus, having paid homage to the Three Jewels, who embody all qualities, if one goes for refuge to them, one will not be reborn in the lower realms but will be reborn in the celestial abodes. Going for refuge to the Three is the gateway to the light of the Dharma.
It is said, "One completely transcends the lower realms." Thus, if with a mind of extreme clarity and a sharp intellect, one takes refuge in the Buddha, the Dharma, or the Saṅgha with a mind that is not distracted by anything else, then after one passes away, one will be born in the world of the higher realms known as the "Corner of the Higher Realms" by virtue of that extremely clear mind and the cause of having taken refuge. It is said that having been born there, one's body will be endowed with majesty, adorned with its own light, and one will dwell in happiness. If that virtue of prostrating and taking refuge is accompanied by a complete dedication, it should be understood that it will become a cause for liberation just as it was dedicated.
Thus, through this brief explanation of the words of praise to the Three Jewels—who have abandoned all faults and are a treasury of infinite qualities—may the collection of virtue obtained cause all wandering beings to abide on the level of a Buddha.
The commentary on the praise to the Three Jewels composed by the master Jinaputra is hereby complete. It was translated, edited, and finalized by the Indian abbot Jñānaśānti and the Tibetan translator, the monk Palgyi Lhunpo De.