Verse I.43

From Buddha-Nature
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|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 369 <ref>[[Brunnhölzl, Karl]]. [[When the Clouds Part: The Uttaratantra and its Meditative Tradition as a Bridge between Sūtra and Tantra]]. Boston: Snow Lion Publications, an imprint of Shambhala Publications, 2014.</ref>
 
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 369 <ref>[[Brunnhölzl, Karl]]. [[When the Clouds Part: The Uttaratantra and its Meditative Tradition as a Bridge between Sūtra and Tantra]]. Boston: Snow Lion Publications, an imprint of Shambhala Publications, 2014.</ref>
 
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|EnglishCommentary=What is taught by the first half of this verse here?
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::'''Since the basic element consists of the dharmakāya''',
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::'''As well as the wisdom and the compassion of the victor''',
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::'''It is taught to be like the ocean'''
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::'''In terms of a vessel, jewels, and water'''. I.43
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 +
In the due order of [the following] three points, {P98a} the tathāgata element resembles the great sea in three ways. By virtue of that, the topic of endowment is to be understood in terms of [the tathāgata element’s] being associated with [certain] causes. Which are these three points? They consist of [being associated with] (1) the cause of the purity of the dharmakāya, (2) the cause of the attainment of buddha wisdom, and (3) the cause of a tathāgata’s great compassion’s engaging [all beings]. {J38} (1) Here, the cause of the purity of the dharmakāya is to be regarded as the cultivation of faith in the mahāyāna [dharma]. {D95a} (2) The cause of the attainment of buddha wisdom is to cultivate the doors of prajñā and samādhi. (3) The cause of a tathāgata’s great compassion’s engaging [all beings] is a bodhisattva’s cultivation of great compassion. Here, the cultivation of faith in the mahāyāna [dharma] resembles [the ocean’s] being a [big] vessel because the jewels of prajñā and samādhi as well as the water of compassion, [all of which] are '''immeasurable''' and '''inexhaustible''', are assembled in it. The cultivation of the doors of prajñā and samādhi resembles the jewels [in this ocean] because it is nonconceptual and is endowed with qualities of inconceivable power.<ref>This is how DP ''mthu bsam gyis mi khyab pa’i yon tan dang ldan pa'' unravels the compound ''acintyaprabhāvaguṇayoga'' (other possible readings are Takasaki’s "endowed with inconceivable and powerful virtues" or "endowed with inconceivable power and qualities").</ref> A bodhisattva’s cultivation of compassion resembles the water [in this ocean] because it possesses the characteristic of the single taste that is its nature of supremely moistening [the mind streams of] all beings. [Here, the fact of] these three dharmas’<ref>That is, the purity of the dharmakāya, the attainment of buddha wisdom, and great compassion’s engaging all beings.</ref> being associated with the three kinds of causes [mentioned above, that is], their being connected with them, is called "endowment."
 
|OtherTranslations=<h6>Obermiller (1931) <ref>Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.</ref></h6>
 
|OtherTranslations=<h6>Obermiller (1931) <ref>Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.</ref></h6>
 
:As it contains the sources
 
:As it contains the sources

Revision as of 14:59, 17 May 2019

Ratnagotravibhāga Root Verse I.43

Verse I.43 Variations

धर्मकायजिनज्ञानकरुणाधातुसंग्रहात्
पात्ररत्नाम्बुभिः साम्यमुधेरस्य दर्शितम्
dharmakāyajinajñānakaruṇādhātusaṃgrahāt
pātraratnāmbubhiḥ sāmyamudherasya darśitam
E. H. Johnston as input by the University of the West.[1]
།ཆོས་སྐུ་རྒྱལ་བའི་ཡེ་ཤེས་དང་།
།ཐུགས་རྗེའི་ཁམས་ནི་བསྡུས་པའི་ཕྱིར།
།སྣོད་དང་རིན་ཆེན་ཆུ་ཡིས་ནི།
།རྒྱ་མཚོ་དང་ནི་མཚུངས་པར་བསྟན།
Dege, PHI, 112
Since the basic element consists of the dharmakāya,
As well as the wisdom and the compassion of the victor,
It is taught to be like the ocean
In terms of a vessel, jewels, and water.
When the Clouds Part, Brunnhölzl, 369 [2]
Comme [cet Élément] inclut les domaines du corps absolu,
De la sagesse des Vainqueurs et de la compassion,
L’enseignement le compare à l’Océan
Sous le rapport du réceptacle, des joyaux et de l’eau.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse I.43

Tibetan
English
Sanskrit
Chinese

Full Tibetan Commentary
Full English Commentary
Full Sanskrit Commentary
Full Chinese Commentary

Other English translations[edit]

Obermiller (1931) [5]
As it contains the sources
Of the Cosmical Body, of the Buddha’s Wisdom and Commiseration,
It appears as being akin to the ocean,
Since (the causes of purity to which it relates
Bear a resemblance) with a receptacle, with jewels, and with water.
Takasaki (1966) [6]
Because it consists of the sources of the Absolute Body,
Of the Buddha's Wisdom and Compassion,
There is shown the similarity of the Germ with the ocean,
Through being receptacle, jewels and water.
Fuchs (2000) [7]
Unifying the elements of dharmakaya,
a victor's wisdom, and great compassion,
it is shown as being similar to the sea
by the vessel, the gems, and the water.

Textual sources[edit]

Commentaries on this verse[edit]

Academic notes[edit]

  1. Digital Sanskrit Buddhist Canon Unicode Input
  2. Brunnhölzl, Karl. When the Clouds Part: The Uttaratantra and its Meditative Tradition as a Bridge between Sūtra and Tantra. Boston: Snow Lion Publications, an imprint of Shambhala Publications, 2014.
  3. This is how DP mthu bsam gyis mi khyab pa’i yon tan dang ldan pa unravels the compound acintyaprabhāvaguṇayoga (other possible readings are Takasaki’s "endowed with inconceivable and powerful virtues" or "endowed with inconceivable power and qualities").
  4. That is, the purity of the dharmakāya, the attainment of buddha wisdom, and great compassion’s engaging all beings.
  5. Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
  6. Takasaki, Jikido. A Study on the Ratnagotravibhāga (Uttaratantra): Being a Treatise on the Tathāgatagarbha Theory of Mahāyāna Buddhism. Serie Orientale Roma 33. Roma: Istituto Italiano per il Medio ed Estremo Oriente (ISMEO), 1966.
  7. Fuchs, Rosemarie, trans. Buddha Nature: The Mahayana Uttaratantra Shastra. Commentary by Jamgon Kongtrul and explanations by Khenpo Tsultrim Gyamtso. Ithaca, N. Y.: Snow Lion Publications, 2000.

dhātu - A fundamental component or essential constituent. Skt. धातु Tib. ཁམས་ Ch. 界

dharmakāya - "Truth body" or "true being" — One of the three bodies of a buddha. In Mahāyāna Buddhism, it often refers to a kind of fundamental principle or the true nature of reality itself. Skt. धर्मकाय Tib. ཆོས་སྐུ་ Ch. 法身

Mahāyāna - Mahāyāna, or the Great Vehicle, refers to the system of Buddhist thought and practice which developed around the beginning of Common Era, focusing on the pursuit of the state of full enlightenment of the Buddha through the realization of the wisdom of emptiness and the cultivation of compassion. Skt. महायान Tib. ཐེག་པ་ཆེན་པོ། Ch. 大乘

prajñā - One of the key terms for wisdom or knowledge, most often having the sense of insight, transcendent knowledge, or perhaps gnosis. In some contexts it can also refer to cognition or intellectual understanding. Skt. प्रज्ञा Tib. ཤེས་རབ་ Ch. 般若

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

Uttaratantra - The Ultimate Continuum, or Gyü Lama, is often used as a short title in the Tibetan tradition for the key source text of buddha-nature teachings called the Ratnagotravibhāga of Maitreya/Asaṅga, also known as the Mahāyānottaratantraśāstra. Skt. उत्तरतन्त्र Tib. རྒྱུད་བླ་མ་ Ch. 寶性論

These are the root verses of the Uttaratantra attributed to Maitreya by the Tibetan tradition.

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