Dharmadharmatāvibhāga

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LibraryCommentariesDharmadharmatāvibhāga


धर्मधर्मताविभाग
Dharmadharmatāvibhāga
ཆོས་དང་ཆོས་ཉིད་རྣམ་པར་འབྱེད་པ།
chos dang chos nyid rnam par 'byed pa
Distinguishing Phenomena and Their Nature
D4022,4023
SOURCE TEXT

One of the Five Dharma Treatises of Maitreya (byams chos sde lnga). This work exists only in Tibetan translation, of which there are two versions: the Dharmadharmatāvibhāga (chos dang chos nyid rnam par 'byed pa) presented in prose, and the Dharmadharmatāvibhāgakārikā (chos dang chos nyid rnam par 'byed pa'i tshig le'ur byas pa) presented in verse.

"The text explains saṃsāra (= dharma) and the nirvāṇa (= dharmatā) attained by the śrāvaka, pratyekabuddha, and bodhisattva; like the Madhyāntavibhāga, it uses the three-nature (trisvabhāva) terminology to explain that, because there is no object or subject, the transcendent is beyond conceptualization. It presents the paths leading to transformation of the basis (aśrayaparāvṛtti), and enumerates ten types of tathatā (suchness)." (Source: The Princeton Dictionary of Buddhism, p. 244)
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Translations of This Text

Book
Maitreya's Distinguishing Phenomena and Pure Being
Distinguishing Phenomena and Pure Being was composed by Maitreya during the golden age of Indian Buddhism. Mipham's commentary supports Maitreya's text in a detailed analysis of how ordinary, confused consciousness can be transformed into wisdom. Easy-to-follow instructions guide the reader through the profound meditation that gradually brings about this transformation. This important and comprehensive work belongs on the bookshelf of any serious Buddhist practitioner—and indeed of anyone interested in realizing their full potential as a human being. Ju Mipham Rinpoche (1846–1912) was a great master of the Nyingma lineage of Tibetan Buddhism and one of the leading figures in the Rime nonsectarian movement in Tibet. This text, along with Ju Mipham Rinpoche's commentary, is taught extensively throughout the world by Khenpo Tsultrim Gyamtso Rinpoche, who considers this text to be of pivotal importance. Jim Scott, a longtime student of Khenpo Tsultrim Gyamtso Rinpoche, translated this work at his request and under his guidance. (Source: Shambhala Publications)
Scott, Jim, trans. Maitreya's Distinguishing Phenomena and Pure Being. With commentary by Mipham. Ithaca, NY: Snow Lion Publications, 2004.
Book
Mining for Wisdom within Delusion
Maitreya’s Distinction between Phenomena and the Nature of Phenomena distinguishes the illusory phenomenal world of saṃsāra produced by the confused dualistic mind from the ultimate reality that is mind’s true nature. The transition from the one to the other is the process of “mining for wisdom within delusion.” Maitreya’s text calls this “the fundamental change,” which refers to the vanishing of delusive appearances through practicing the path, thus revealing the underlying changeless nature of these appearances. In this context, the main part of the text consists of the most detailed explanation of nonconceptual wisdom—the primary driving force of the path as well as its ultimate result—in Buddhist literature. The introduction of the book discusses these two topics (fundamental change and nonconceptual wisdom) at length and shows how they are treated in a number of other Buddhist scriptures. The three translated commentaries, by Vasubandhu, the Third Karmapa, Rangjung Dorje, and Gö Lotsāwa, as well as excerpts from all other available commentaries on Maitreya’s text, put it in the larger context of the Indian Yogācāra School and further clarify its main themes. They also show how this text is not a mere scholarly document, but an essential foundation for practicing both the sūtrayāna and the vajrayāna and thus making what it describes a living experience. The book also discusses the remaining four of the five works of Maitreya, their transmission from India to Tibet, and various views about them in the Tibetan tradition. (Source: Shambhala Publications)
Brunnhölzl, Karl, trans. Mining for Wisdom within Delusion: Maitreya's Distinction between Phenomena and the Nature of Phenomena and Its Indian and Tibetan Commentaries. Tsadra Foundation Series. Boston: Snow Lion Publications, 2012.
Book
Distinguishing Phenomena from Their Intrinsic Nature
The Buddhist masterpiece Distinguishing Phenomena from Their Intrinsic Nature, often referred to by its Sanskrit title, Dharmadharmatāvibhaṅga, is part of a collection known as the Five Maitreya Teachings, a set of philosophical works that have become classics of the Indian Buddhist tradition. Maitreya, the Buddha’s regent, is held to have entrusted these profound and vast instructions to the master Asaṅga in the heavenly realm of Tuṣita. Outlining the difference between appearance and reality, this work shows that the path to awakening involves leaving behind the inaccurate and limiting beliefs we have about ourselves and the world around us and opening ourselves to the limitless potential of our true nature. By divesting the mind of confusion, the treatise explains, we see things as they actually are. This insight allows for the natural unfolding of compassion and wisdom. This volume includes commentaries by Khenpo Shenga and Ju Mipham, whose discussions illuminate the subtleties of the root text and provide valuable insight into the nature of reality and the process of awakening. (Source: Shambhala Publications)
Dharmachakra Translation Committee, trans. Distinguishing Phenomena from Their Intrinsic Nature: Maitreya's Dharmadharmatāvibhaṅga with Commentaries by Khenpo Shenga (mkhan po gzhan dga') and Ju Mipham ('ju mi pham). Boston: Snow Lion Publications, 2013.

Recensions of This Text

Maitreya. Dharmadharmatāvibhāga. (Distinguishing Phenomena and Their Nature). Recension information:
Sanskrit धर्मधर्मताविभङ्गकारिका (dharmadharmatāvibhaṅgakārikā).
Tibetan ཆོས་དང་ཆོས་ཉིད་རྣམ་པར་འབྱེད་པ། (chos dang chos nyid rnam par 'byed pa). BCRD Link: http://databases.aibs.columbia.edu/index.php?id=9059a2ca4221cb42d9f9e677e28a926c&enc=sanskrit_romanized_author&coll=tengyur.
  • Derge 4022, sems tsam, phi 46b1-49a6 (vol. 123), translated by Śāntibhadra and Tshul khrims rgyal ba, revised by Pandit Parahita and Dga' rdor.
  • Also appears in Q 5523, sems tsam, phi 48b1-51b6 (vol.108, p.21-22); N 4291, sems tsam, phi 42a6-45b3 (vol. 132).

ཆོས་དང་ཆོས་ཉིད་རྣམ་པར་འབྱེད་པའི་ཚིག་ལེའུར་བྱས་པ། (chos dang chos nyid rnam par 'byed pa'i tshig le'ur byas pa). BCRD Link: http://databases.aibs.columbia.edu/index.php?id=3af95d5169d3ec874e595375efd1cf0e&enc=sanskrit_romanized_author&coll=tengyur.

  • Derge 4023, sems tsam, phi 50b1-53a7 (vol. 123), translated by Mahājana and Seng ge rgyal mtshan.
  • Also appears in Q 5524, sems tsam, phi 51b6-54b7 (vol.108, p.22-24) (vol. 29, p.26); N 4292, sems tsam, phi 45b3-48b2 (vol. 132).

Text Metadata

Other Titles ~ Dharmadharmatāvibhaṅga
~ Dharmadharmatāvibhaṅgakārikā
Text exists in ~ Tibetan
Canonical Genre ~ Tengyur · Sūtra · sems tsam · Cittamātra

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byams chos sde lnga - This refers to a series of five texts that, according to the Tibetan tradition, Asaṅga received directly from Maitreya in the pure realm of Tuṣita. Tib. བྱམས་ཆོས་སྡེ་ལྔ་

byams chos sde lnga - This refers to a series of five texts that, according to the Tibetan tradition, Asaṅga received directly from Maitreya in the pure realm of Tuṣita. Tib. བྱམས་ཆོས་སྡེ་ལྔ་

dharmatā - The true nature of phenomenal existence. Skt. धर्मता Tib. ཆོས་ཉིད་ Ch. 法性

śrāvaka - The disciples of the Buddha who aspire to attain individual liberation or nirvāṇa. The final goal of the Hearers is to reach arhathood, a state in which one has totally eliminated the inner problems of attachment, hatred and ignorance, the main causes rebirth in this cycle of existence. There are four stages of a śrāvaka path including eight phases. Skt. श्रावक Tib. ཉན་ཐོས། Ch. 聲聞

Pratyekabuddha - Pratyekabuddhas are saints who, in their last birth in the cycle of existence, are said to become enlightened through solitary practice on the nature of dependent ordination. These saints are said to appear when there is no buddha around and work either alone or in small groups. Skt. प्रत्येकबुद्ध Tib. རང་སངས་རྒྱས།,རང་རྒྱལ། Ch. 緣覺

Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt. बोधिसत्त्व Tib. བྱང་ཆུབ་སེམས་དཔའ། Ch. 菩薩

trisvabhāva - According to the Yogācāra school, all phenomena can be divided into three natures or characteristics: the imaginary nature (parikalpitasvabhāva), the dependent nature (paratantrasvabhāva), and the perfect or absolute nature (pariniṣpannasvabhāva). Skt. त्रिस्वभाव Tib. རང་བཞིན་གསུམ་

tathatā - Suchness itself, absolute reality, or thusness, as in the ultimate state of being of phenomena. Skt. तथता Tib. དེ་བཞིན་ཉིད་

tathatā - Suchness itself, absolute reality, or thusness, as in the ultimate state of being of phenomena. Skt. तथता Tib. དེ་བཞིན་ཉིད་

BCRD - The Buddhist Canons Research Database a project of the American Institute of Buddhist Studies (AIBS) and the Columbia University Center for Buddhist Studies (CCBS) http://databases.aibs.columbia.edu/

Cittamātra - Though it is sometimes used synonymously with Yogācāra, it is in fact one of the more prominent philosophical theories associated with this school. It asserts that the objects in the external world with which we interact are actually mentally created representations appearing as those objects. The character of these perceptions is predetermined by our own karmic conditioning that is stored in the ālayavijñāna. Skt. चित्तमात्र Tib. སེམས་ཙམ་

Cittamātra - Though it is sometimes used synonymously with Yogācāra, it is in fact one of the more prominent philosophical theories associated with this school. It asserts that the objects in the external world with which we interact are actually mentally created representations appearing as those objects. The character of these perceptions is predetermined by our own karmic conditioning that is stored in the ālayavijñāna. Skt. चित्तमात्र Tib. སེམས་ཙམ་

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