The Song of the Dharma Realmthe Dharmadhatustotra

of Nagarjunatranslated from the Tibetanby Mahayana in Translation

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Copyright 2012

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Glory to Manjushri Kumara

—1

So long as it is not knownit courses on as samsara's three worlds;yet surely it abides in all sentient beings

—to that dharmadhatu, I bow.

2When the cause of existence

is itself made puresuch purity is nirvana itself

and, again, is the dharmakaya.

3As though it is mingled with milk

cream is not seenso, though mingled with the afflictionsthe dharmadhatu remains concealed.

4

As when milk is purifiedit changes to the essential, pure creamso, when the afflictions are made purethe dharmadhatu also becomes pure.

5

As a lamp burning in a vasecannot be even slightly seen

so when dwelling in the afflictionsthe dharmadhatu, too, remains unseen.

6

Yet if one pokes a hole in the vase,whatever holes are made

—whatever place they are—it is there, in exactly such a place

that light, as is its nature, will shine.

7When, in vajrasamadhi,that very vase is broken

then, in that empty space,the light will completely shine.

8

The dharmadhatu is not bornnor will it ever be destroyed;

afflictions do not exist in it at any timestainless in the beginning, middle and end.

9

As a precious jewelshines its clear light throughout all time

though when imprisoned in a stoneits splendor shines not at all,

10

In the same way, obscured by the afflictionsthe dharmadhatu remains supremely pure;with no light in samsara, it doesn't shinebut in nirvana, it becomes the clear light.

11

If its element is there, after (the metallurgists) laborone can see pure gold

but if the element is naught, anything one doeswill give rise only to affliction.

12

As when it is in its huskrice is not desirable

so when covered over by afflictionsone is not called a Buddha.

13

As, when winnowed and freed of its huskthe rice appears [lit. shines] of itself

so when freed of afflictionsthe dharmakaya appears completely.

14

Following the worldly conventionone says, "A plantain has no core"

still, the fruit has a core and essenceby being sweet to the taste when eaten.

15

In the same manner, samsara has no essencebut if freed from the mire of afflictions

then Buddhahood will come to fruitas the ambrosia of all sentient beings.

16

As a seed, whatever it iswill produce a certain fruitwhat scholar could argue

that the seed does not exist?

17The seed is the element of reality

upon which all things are based and considered;and when purified in stages

the state of a Buddha is obtained.

18Even as the Sun and Moon are not stained

the billowing clouds, the fog, smokethe eclipse (Rahu), and much dust

are the five hindrances which obscure them.

19In the same way, the clear light of the mind

it is obscured by the five hindrancesof desire, aversion, sloth, laziness

restlessness and doubt.

20As fire purifies a cloth

that is smelly, with manifold stainsfor, once placed inside the fire

stains burn while the cloth remains.

21So too, the clear light of the mind

is stained by desire, etc.but when scorched by the fire of knowledge

this clear light remains untouched.

22Just as emptiness in the sutras

is revealed by the Buddhaall afflictions may be eliminated

when the element is without defilement.

23As water exists within soil

and yet remains pureso too, within afflictions

knowledge dwells free of stain.

24The dharmadhatu is not a self;

it is neither woman nor manand is in all ways unperceived.

How can it be thought of as a self?

25As no phenomena stain it

it is not seen as women or man;only in order to subdue desire,are women and man spoken of.

26

"Impermanence", "emptiness" and "suffering"are the three purifying practices.

But the supreme purification of mindis the lack of self-nature in things.

27

Like a child in its mother's wombexists, though it remains unseen

so too, when covered over with afflictions,the dharmadhatu remains unperceived.

28

Thinking of "I" and "mine"and perception of names and causes

are the four concepts which ariseand give rise to separate acts.

29

In the Buddha's aspirationsthey perceive no characteristics;

possessed of self-awareness in themselvesthe Buddha's dharmata is eternal.

30

As horns upon a rabbitare only imagined and do not existall phenomena are the same way

—they only imagined and do not exist.

31The subtle atoms that composean ox's horns are also unseen.

As for the former and latter exampleswhat investigation can be made?

32

As arising depends on conditionsand cessation depends on conditionsnot even a single phenomena exists

—how can the ignorant conceive that they do?

33In the examples of the rabbit and oxthe Tathagatas have demonstrated

that phenomena are simplythe Middle Way itself.

34

As the image of the sun, moon and starsare clearly reflected in a pool,

so too one perceivesthe complete sameness of all signs.

35

It is virtuous in the beginning, middle and endundeceptive and steadfast;

in this way it is the absence of self

how can it be considered "I" or "mine"?

36As water is said

to be warm in the Springtimeyet the same water

is said to be cold in the Winter,

37So when it is covered in afflictions

it is called sentient beings,but when freed of afflictions

it is called the Buddha.

38As the eye meets with images

and appearances arise without stainthey are neither born nor die in themselveswhen recognized as the element of reality.

39

As the ear meets with soundsa pure consciousness arises;

in truth, these threeare the signless dharmadhatu

and are then conceived as "hearing."

40As smelling arises dependentupon the nose and fragrance

and as form cannot be establishedso too, nose consciousness

is conceived as the dharmadhatu.

41Just as the tongue is empty of self-nature

the element of taste is also empty;both, in their existence, are the dharmadhatu

and are not the abode of consciousness.

42The pure existence of the body,

the condition of touch and its characteristics,when liberated and purified

are called the element of reality.

43

When those phenomena are let gowhich are chiefly imagined, conceived and analyzed

the self-nature of phenomena is non-existent—now meditate on the dharmadhatu!

44

Seeing, hearing, smellingtasting and touching

—such phenomena, by the yogiare known in their perfected characteristic.

45

Thus the six sense spheresof the eye, ear, nose, tongue, skin and mind

are [all] entirely pureand this itself is their characteristic.

46

The mind is perceived in two ways:the mundane and the transcendent.

When viewed as a self, it is samsarabut when it knows itself, it is reality.

47

Desire's cessation is nirvanaand is the cessation, also, of delusion and wrath;

their destruction is the Buddha himselfand the refuge of all who are embodied.

48

Actions—with or without knowledge—are simply this very body.

It is your own thinking that binds youand by knowing your self, you are free.

49

Enlightenment is neither distant nor nearand neither comes nor goes;

it is the prison of your afflictions themselveswhether you perceive it or it remains unseen.

50

One should dwell the light of insight

that leads to the highest peaceand analyzing the "I"

—so teach the collected sutras.

51The ten powers give strength to the childish

in a wave of blessings, like the waxing Moon.But while possessed of a disturbed mind

the tathagatas remain unseen.

52Moreover, just as hungry ghosts

perceive a desert in the seaso too, obscured by delusion

the Buddhas are seen as non-existent.

53Whatever the victors may do

to those who are lowly, with little meritit is as placing the greatest of jewels

into the hands of the blind.

54Sentient beings, in making merit,

make shine and blaze with clear lightthe thirty two signs marks

and dwell before the Buddhas.

55The guardians remain embodied in their shariras

dwelling for eon upon myriad eon.Yet in order to discipline the disciples

they manifest different phenomena throughout the realm.

56As thought reaches understanding of its object

so subjective consciousness arisesand the essence of the stages abide

as a pure self-awareness.

57The great abode of Maheshvara

the beautiful land of Akanistha itselfand consciousness—these three

are intermingled, I say.

58

In the ignorant, it is complete knowledgein the noble, it is differentiation

and to Maheshvara and Amitayusit is the cause of an eon-long lifespan.

59

In the external realm of sentient beingsit is that which guards again and again

a lifespan of measureless eonscausing the life of these beings to continue.

60

If the cause of manifestation is unceasingthe effects, too, are unceasing.

Yet distinctions are no longer perceivedfor the purpose of entering into wisdom.

61

Enlightenment is not to be thought of as distantnor is it to be thought of as near;

as the six objects no longer appearone becomes aware of the truth as it is.

62

Like milk, when blended with water,abide as one in the same vessel

but the goose drinks only the milkand the water remains as it is.

63

In the same way, though afflictions obscure wisdomyet abide as one in the same body

still, the yogin takes up knowledgeand forsakes delusion.

64

As long as "I" and "mine" are graspedwhat is outside them is also conceived;

but as the two kinds of selflessness are perceivedthe basis of cyclic existence is destroyed.

65

As the Buddha is liberated from suffering

it is the basis for purity, permanence and virtue;as the ignorant conceive dualitythe yogins abide in nonduality.

66

Encountering various difficulties in giving,collecting virtues for the sake of sentient beings,

and enduring patiently for the welfare of sentient beings—these three things develop one's character.

67

By striving in all manner of teachingsengaging the mind in meditations

and relying continually on wisdom—by these one shall develop one's enlightenment.

68

Skillful means joined with wisdommyriad purifying prayers,

power and the ascertainment of knowledge—these four shall develop one's character.

69

"Refrain from honoring bodhicitta"—they who say this speak vile words.If the bodhisattvas did not come forth

the dharmadhatu would not come forth.

70They who despise the sugarcane seed

but wish desire sugar's sweetness,will, without the sugarcane seed,

produce no sugar at all.

71They that maintain the sugarcane seedwill achieve the growth of the plantraw sugar, sugar, and refined sugar

will all come about thereby.

72Maintaining bodhicitta as the highest

causing it to completely growArhats, Pratyekabuddhas and the Buddha realms

will all arise from it.

73

As rice seed and otherwiseis kept well maintained by a farmer,

so too, those who are devoted to the Mahayanaand well maintained by those who guide them.

74

As on the fourteenth day of the waning Moonthe Moon is only slightly visible,

so too, those who are devoted to the Mahayanathe Buddhakayas are only slightly visible.

75

As the Moon, as it begins to wax,comes out and increases moment by moment

so too, those who approach the bhumisbegin to see by gradual stages.

76

As the fifteenth day of the waxing Moonwhen the Moon is completely full

so too, for those who have completed the bhumisthe dharmakaya completely shines.

77

For those who are continually and steadily devotedto the Buddha, Dharma, and Sanghaand who have purified their minds

the irreversible stage appears again and again.

78Have completely uprooted the basis of evil

and taken hold of the basis of good.at that time, the definitive understanding

of "joy" is full expressed.

79Because of various lusts, etc.one is always subject to stain;but those who are free of stainand spoken of as "stainless".

80

When the net of afflictions is ripped apart

one knows stainless wisdom with perfect clarity;measureless darkness is made clean

and as it banishes [darkness] it is "bright".

81Shining clearly, continually and purely

abandoning that which leads astrayshining bight by means of encircling knowledge

—such bhumi is understood as the "radiant".

82Here, knowledge, magic and crafts all abidewith various aspects of dhyana themselves.

Here, terrible, intractable afflictions are conquered—thus it is called "difficult to conquer".

83

The three kinds of bodhiwhere all is assembled and complete;

where arising and ceasing are exhausted—such ground is called the "manifest".

84

As the complete wheel of various displaysshines with its playful lattice

crossing the mire of the samsara's lakeit is called the far-going.

85

Truly ascertaining through the Buddhaand entering into wisdom's vast sea

effortlessly and spontaneouslyone is, by Mara's retinue, "unmoved".

86

With analytical knowledge, in all waysthey teach and elaborate upon the dharma.

The yogin who reaches this endare considered at the level of "good mind".

87

The body, then, is of the self-natureof wisdom itself, stainless like the sky.Grasped by the sphere of the Buddhas

it appears as the "cloud of dharma" in all ways.

88

The sphere of the Buddhas abides in dharmawhere the fruits of good deeds are completely grasped.

As it abides throughout transformationsit is called the dharmakaya.

89

To be free from dispositions is to be free from conceptswhile the samsara of dispositions is conceptual.

As you are in all ways beyond conceptionwho can possibly know you?

90

Passing beyond the range of speechand completely outside the range of the senses,

realized by consciousness at the mindyou are indeed worthy of praise!

91

Through the gradual and continuous path itselfthe sons of Buddha, of great renown

by the cloud of dharma, through wisdomthe emptiness of dharmata is seen.

92

When the mind is made completely cleanone transcends samsara's chains.

Seated upon the great lotus of self-naturethey will dwell the highest place.

93

They will completely encircled byten million myriad lotuses

with their petals shining like myriad gemsand each possessing charmers anthers.

94

Those in whom the ten powers are completedemonstrate their lack of fear

through the Buddhadharma beyond all conceptionunelaborated, without any deficiency.

95

In practicing beautifully all paths

accumulating virtue and supreme wisdomone will be like the full Moon

encircled completely by the retinue of stars.

96The Buddha's hand is like the Sun

that holds a stainless jewel, blazingly bright.By this, he initiates his sons

bestowing his initiation in every way.

97The great yogis who abide like this

see with divine eyesthe lowly, deluded people

distracted by suffering and fear.

98From their body, rays of light

effortlessly ariseentering the darkness of delusion

and bring about the opening of the [dharma] door.

99Those in nirvana with remainder

consider it as the remainderless nirvana;here, nirvana is only

to make the mind stainless.

100Moreover, the non-existence of all sentient beings

is the nature of this sphere;to perceive this is the power of bodhicitta

and the stainless dharmakaya.

101This stainless dharmakaya

becomes the ocean of wisdomcomposed of myriad jewels

for the highest welfare of sentient beings.

Thus the Dharmadhatustava by the Great Master Nagarjuna has been completed.

—

End notes

0. Majushri Kumara is the bodhisattva of wisdom. 1. Samsara is the sea of birth and death. What composes the triple world (tribhava, triloka) are the realms of desire (kama), form(rupa) and formlessness (arupa), as well as humans, devas and nagas. The term dharmadhatu is Sanskrit and means "element ofreality" or "element of dharma"—i.e. as in the sense of the Buddha's teachings. The Tibetan term is chos kyi dbyings. 2. The body of reality is the dharmakaya, one of the bodies (kaya) of the Buddhas. The other bodies are the enjoyment or refulgentbody (samboghakaya) and emanation or manifestation body (nirmanakaya). 3. Afflictions here is klesha in Sanskrit or nyon mongs in Tibetan, the six primary ones of which desire, anger, pride, delusion,uncertainty and wrong views. 6. "Its nature" here is svabhava, or self-nature. 7. Vajrasamadhi here literally means "diamond-like meditation." 10. The last two lines are translated rather loosely here. 15. "Essence" here is the Tibetan snying po, or the Sanskrit sara. 17. "Reality" here is de nyid in Tibetan and tathata or tattva in Sanskrit. The term element here is the Sanskrit dhatu, which meansrealm, sphere, base, field, etc. 18. The five hindrances (nivarana) are desire, aversion, laziness, restlessness, and doubt. 19. Mind here is citta. 21. "Knowledge" here is ye shes which is Tibetan for the Sanskrit jnana. 26. Self nature here is svabhava and "things" is dharmas, referring to all things—including nirvana. 29. Self-awareness here is the Sanskrit svasamvedana. 30. "Imagined" here is brtags pa in Tibetan or kalpita in Sanskrit. It also means conceived, thought up or concocted. 33. The Tathagatas refers to the Buddhas. Tatha-gata literally means "Thus Come" or "Thus Gone". The Middle Way here refers to theBuddha's teachings, as interpreted by the Mahayana, as the Middle Way beyond all extremes. 34. "Signs" here is the Sanskrit lakshana and mtshan nyid in Tibetan. 39. "Pure consciousness" here is rnam par dag pa and shes pa in Tibetan, or visuddha and vijnana in Sanskrit. 41. "Essence" here in Tibetan is ngo bo, which in Sanskrit would be bhava, vastu or rupa. In some instances it may be a translation ofself-nature (svabhava, rang bzhin) but I have left only rang bzhin be translated as self-nature. 44. "Perfected characteristic" here is mtshan nyid rdzogs pa in Tibetan. There are various possibilities of what it could be in Sanskrit."Characteristic" is definitely lakshana, but "perfected" could be purna, samapati, or nispanna, or some variation of these. It alsomeans fulfilled, culminated, final, etc. It refers to the various phenomena (dharma) in their ultimate sense, as being beyond all conceptualelaborations. 46. "Mundane" here is likely the Sanskrit loka or world, whereas "transcendent" is loka-samatita or lokatita (that is, beyond themundane or beyond the world). 48. "Self" here is bdag nyid which can be the Sanskrit sat, atmika, svayam, atmaka, atman, or svatman. That is, oneself, one'sessence, one's nature, one's entity. 50. "Insight" here is prajna, or shes rab in Tibetan.

51. The ten powers or balas are (1) knowledge of what is suitable or unsuitable, (2) knowledge the fruit of actions, (3) knowledge of thepath to any given thing, (4) knowledge of the elements, (5) knowledge of the various inclinations of human beings, (6) knowledge of thevarious powers of the senses, (7) knowledge of the various stages of samadhi and dhyana and knowledge of the origin of thedefilements (kleshas), (8) knowledge of former births, (9) knowledge of descent into the womb and taking birth, and (10) knowledge ofabolishing defilements. The term tathagata is a Sanskrit term meaning "Thus Come one" in the sense of the Buddha's advent, or "Onethus Gone", in the sense of one who has gone to nirvana. 53. "Victors" here is jina in Sanskrit. 54. There are thirty two physical marks which characterize a Buddha. Here it represents perfection. 55. "Guardians" here is the Tibetan mgon po, corresponding to the Sanskrit natha. A sharira here refers specifically to an image of aBuddha or Bodhisattva. "Eon" here is kalpa in Sanskrit, or gdul bya. One should read vinaya here for discipline. "Realm" here isdbyings and corresponds to the Sanskrit dhatu. 56. "Thought" here is sems kyi in Tibetan and caitasika in Sanskrit. "Subjective consciousness" here is shes pa, and refers to theknower, consciousness-as-a-subject, etc. The term used for "completely pure self-awareness" is so so rang rig rnam dag which, inSanskrit, is likely pratyatma-vedya for "self-awareness" and vishuddha for "pure". The term for "stages" here is sa and refers to theBodhisattva stages. 57. Maheshvara, here, is dbang phyug chen po and refers to the Hindu God Shiva or, more likely, the Buddhist variant Lokeshvara.Akanistha is the highest of the Pure Buddha Lands. "Consciousness" here is shes pa. 58. Amitayus is the same as the Buddha Amitabha. "Eon" here is bskal pa in Tibetan or kalpa in Sanskrit. 60. The term "manifestation" here is de nyid in Tibetan which more often is a translation of the Sanskrit tattva or tathata but can also bea condition or principle of manifestation. 61. "Enlightenment" here is byang chub in Tibetan or bodhi in Sanskrit. The "six objects" refers to images, sounds, fragrances, flavors,textures and mental objects. The term "truth" here is yang dag in Tibetan which could be samyak or tathya in Sanskrit. It refers to whatis real, what is authentic, genuine, correct, etc. 62. There is an Indian myth used in this simile that a goose or crane is able to drink only the milk when it is blended with water, leavingthe water to be. 64. The two kinds of selflessness are the absence of self-nature (svabhava) in terms of person and within objects (dharmas). The ideais that the Hinayana state that there are no persons but still hold objects or phenomena to have self-nature, whereas Mahayana rejectsself-nature in them also. The "basic of cyclic existence" is srid pa'i sa bon in Tibetan or bhava-bija in Sanskrit. 65. "Liberated" here is the Tibetan mya ngan 'das which translates the Sanskrit nirvana, generally. 66. "Character" here is the Tibetan khams and the Sanskrit dhatu. It could also be translated as basis, element, etc. 67. "Teachings" here is the Sanskrit dharma or the Tibetan chos. "Meditation" is the Sanskrit dhyana, or bsam gtan in Tibetan."Wisdom" is prajna in Sanskrit or shes rab in Tibetan. "Enlightenment" is the Tibetan byang chub, or the Sanskrit bodhi. 68. "Wisdom" here is prajna in Sanskrit, or thabs in Tibetan. 69. Bodhicitta here is a Sanskrit term which literally means "awakened mind", but implies an aspiration towards enlightenment. TheTibetan is byang chub sems. 72. "Maintaining" is the same Tibetan word used in the prior verse—bsrungs. An Arhat is one who has reached the end of the Hinayanapath but does not have the omniscience a Buddha has, whereas a Pratyekabuddha technically has the omniscience of a Buddha, thoughchooses—for good reason—not to teach. A Buddha realm is a land created by a Buddha where sentient beings can achieve rebirth andattain enlightenment unencumbered by the problems of samsara. 73. "Mahayana" refers to the Great Vehicle, in contrast to the Lesser Vehicle or Hinayana Buddhism (mainly identified with the earlier

Buddhist teachings in the form of Abhidharma, early sutras, etc.). 74. Buddha-kaya here is sangs rgyas sku in Tibetan and refers to the three bodies (kaya) of the Buddhas. The meaning of this verse isthat those who first set out on the path of the Mahayana at first only see trikaya slightly, as the next verse points out. 75. The bhumis (sa, in Tibetan) refers to the Bodhisattva stages. 77. Buddha in Tibetan is sangs rgyas, Dharma is chos, and Sangha is dge 'dun. These are the three jewels (triratna, in Sanskrit) ofBuddhism—that is, Buddha the founder of Buddhism, Dharma his teaching and the Sangha his monastic institution. The "irreversiblestage" is phyir mi ldog pa in Tibetan and refers to the non-reversal of the bodhisattva stages. 78. "Basis of evil" is nag po'i gzhi in Tibetan. Nag po, literally, means "black" and is by implication evil. "Basis of good" is dkar po gzhi,with dkar po meaning "white". "Definitive understanding" is nges rtogs in Tibetan. "Joy" here would refer to the first bodhisattvabhumi, called "very joyous" (paramudita). 79. "Stain" here is the Tibetan dri ma which is mala in Sanskrit, meaning contamination, taint, defilement, etc. and "stainless" is nirmalain Sanskrit. It is a designation both for the dharmakaya and nirvana, as well as the second bodhisattva bhumi called vimala inSanskrit, which also means stainless. 80. "Know" here is shes in Tibetan and "wisdom" here is shes rab. "One knows stainless knowledge" is more accurate, but shes rab hasbeen translated as "wisdom" (prajna) rather than knowledge (jnana) throughout this work. This refers to the third bodhisattva bhumicalled "bright" (prabhakari). 81. The Sanskrit for this bhumi is archishmati. 82. Dhyana here is Sanskrit for absorption, meditative ecstasy, etc. there are traditional four dhyanas corresponding to the perception offrom (rupa) and four formless dhyanas (arupa). The Tibetan is bsam gtan. This verse refers to the bhumi called, in Sanskrit,sudurjaya (difficult to conquer). 83. The three kinds of bodhi are the fruits of Arhatship, Bodhisattvahood and Buddhahood. Bodhi, of course, refers to awakenedwisdom. "Manifest" in Sanskrit, here, is abhimukhi, referring to the corresponding Bodhisattva stage. 84. The term for wheel here is chakra in Sanskrit and 'khor lo in Tibetan. "Far-going" is duramgama in Sanskrit. 85. This refers to eighth bhumi called achala, or immovable. It is where one has complete knowledge of emptiness. 86. "Analytical knowledge" here is so so yang dag rig in Tibetan or pratisamvedana in Sanskrit. It has also been translated as"experiment" and "enjoyment". Breaking it down, "so so" means individual, isolated, specific, each and every, discrete, etc. "yang" meansagain, moreover, yet, still, etc. "dag" is purity and "rig" is to know or be aware of. So it means to see individual elements from thestandpoint of purity—or, to analyze things perfectly. "Good mind" here is a literal rendering of the Sanskrit sadhumati or the Tibetan legspa'i blo gros. 87. "Cloud of dharma" here is dharmamegha in Sanskrit. 89. "Dispositions" here refers to the Sanskrit vasana. It is also translated predispositions, or habitual tendencies, latent tendencies. 90. The "senses" here is dbang po in Tibetan, referring to the Sanskrit indriyas. The eye, ear, nose, tongue, nerve-endings and mind, thatis. 91. Dharmata implies reality at large as well as the teaching of Buddha, which are one in the same. 92. "Highest place" is the Tibetan rab gnas, or pratistha in Sanskrit. It means to be installed in a holy place—i.e. those who know realityare installed as holy things upon the lotus of self-nature (rang bzhin, svabhava). The term "lotus" here is the Sanskrit padma. 94. The ten powers of the Buddha are the powers of (1) knowing reality and unreality, (2) knowing karma and its working, (3) knowingall stages of meditation, liberation, etc. (4) knowing the circumstances and conditions of all sentient beings, (5) assessing the capacities ofsentient beings, (6) assessing a sentient being's level of insight or understanding (7), knowing the results of all actions, (8) recalling pastlives, (9) knowing when a sentient being will be born or when they will die, and where they will be reborn, and (10) dispelling illusion.

"Unelaborated" here is another term for non-conceptual, or spros med in Tibetan. 96. "Initiation" here is the Tibetan dbang bskur ba which refers to an empowerment or consecration. "In every way" here could also betranslated "upon them all." 99. "Nirvana with remainder" is sopadhisesa, or the nirvana where the mind and body (skandhas) still remain. "Nirvana withoutremainder" is nirupadhisesa—that is, after death where the body and mind grow cold. 100. "Nature" here is ngo bo, which at times is a translation for the Sanskrit svabhava, although rang bzhin is more common. Ngo boalso means essence or entity and may translate the Sanskrit bhava. The "power" referred to here is dbang po, which is the same wordused for a sense faculty, or indriya in Sanskrit.