Verse I.18
From Buddha-Nature
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Thus, '''this purity of the vision of the wisdom''' of bodhisattvas who dwell on the level of irreversibility is to be understood as being unsurpassable because it serves as the basis [or precursor]<ref>J ''upaniṣad'' ("cause" or "basis").</ref> of the '''unsurpassable''' purity of the vision of tathāgata '''wisdom'''. {P84b} Or, [it is unsurpassable compared] to the other qualities of bodhisattvas, such as generosity and discipline. Since irreversible bodhisattvas are endowed with this [purity of vision], they represent '''the refuge of all''' sentient beings.<ref>Note that RGVV speaks of only two qualities of the irreversible bodhisattva saṃgha—the wisdom of suchness and the wisdom of variety. However, many Tibetan commentaries count six qualities in ''Uttaratantra'' I.13–18, which are subsumed under the two categories of the qualities of awareness and liberation (just as with the eight qualities of the Buddha and the dharma, these two categories are then counted as two additional qualities of the saṃgha). The qualities of awareness are (1) the wisdom of suchness, (2) the wisdom of variety, and (3) wisdom’s being internal. The qualities of liberation are (4)–(5) being pure of both afflictive and cognitive obscurations and (6) being endowed with unsurpassable qualities.</ref> | Thus, '''this purity of the vision of the wisdom''' of bodhisattvas who dwell on the level of irreversibility is to be understood as being unsurpassable because it serves as the basis [or precursor]<ref>J ''upaniṣad'' ("cause" or "basis").</ref> of the '''unsurpassable''' purity of the vision of tathāgata '''wisdom'''. {P84b} Or, [it is unsurpassable compared] to the other qualities of bodhisattvas, such as generosity and discipline. Since irreversible bodhisattvas are endowed with this [purity of vision], they represent '''the refuge of all''' sentient beings.<ref>Note that RGVV speaks of only two qualities of the irreversible bodhisattva saṃgha—the wisdom of suchness and the wisdom of variety. However, many Tibetan commentaries count six qualities in ''Uttaratantra'' I.13–18, which are subsumed under the two categories of the qualities of awareness and liberation (just as with the eight qualities of the Buddha and the dharma, these two categories are then counted as two additional qualities of the saṃgha). The qualities of awareness are (1) the wisdom of suchness, (2) the wisdom of variety, and (3) wisdom’s being internal. The qualities of liberation are (4)–(5) being pure of both afflictive and cognitive obscurations and (6) being endowed with unsurpassable qualities.</ref> | ||
| − | There is no mention of the jewel of the śrāvaka saṃgha after the jewel of the assembly of bodhisattvas because the [former] is not worthy of being venerated.<ref>As Takasaki (1966a, 177n35) points out, C inserts here a verse on the bodhisattva saṃgha’s being superior to the śrāvaka saṃgha in ten points (this verse is not contained in DP either, but it may have been present in a different Sanskrit manuscript). Accordingly, bodhisattvas are superior in terms of their (1) perception of objects, (2) qualities, (3) attainment, (4) nirvāṇa that is attained after having liberated all beings, (5) bhūmis, (6) purity, (7) perfect compassion regarding all beings as equal, (8) birth in the family of tathāgatas due to that birth’s being ultimately unborn, (9) perfect masteries, supernatural knowledges, and so on, and (10) unsurpassable fruition of supreme awakening.</ref> Indeed, no learned ones who know the distinction between the qualities of bodhisattvas and śrāvakas would ever cast away the new moon of bodhisattvas with its disk of wisdom and compassion perfecting the vast accumulations of merit and wisdom for great awakening, which is engaged in illuminating the mind streams that consist of the multitudes of<ref>DP omit the phrase "the mind streams that are the multitudes of . . ." (''gaṇasaṃtāna''°).</ref> the basic elements of innumerable sentient beings and has entered the path that accords with approaching the full moon of the unsurpassable Tathāgata, {J17} and then pay homage to the śrāvakas [instead], who have reached the consummation of their limited wisdom, but [only] engage in illuminating their own mind streams, just as the forms of stars [illuminate only themselves]. Even those bodhisattvas who have given rise to [bodhi] citta for the first time, by virtue of its quality of being based on the purity of their intention to promote the benefit of others, outshine noble śrāvakas, who lack compassion and belong to the class of those who do not support others,<ref>J ''ananyapoṣigaṇyam''; Pāli ''anaññaposin'' refers to the homeless mendicant who does not maintain a family and entertains no passion. </ref> though<ref> I follow MB °''niṣṭhāgatam apy āryaśrāvakam'' (confirmed by DP '' | + | There is no mention of the jewel of the śrāvaka saṃgha after the jewel of the assembly of bodhisattvas because the [former] is not worthy of being venerated.<ref>As Takasaki (1966a, 177n35) points out, C inserts here a verse on the bodhisattva saṃgha’s being superior to the śrāvaka saṃgha in ten points (this verse is not contained in DP either, but it may have been present in a different Sanskrit manuscript). Accordingly, bodhisattvas are superior in terms of their (1) perception of objects, (2) qualities, (3) attainment, (4) nirvāṇa that is attained after having liberated all beings, (5) bhūmis, (6) purity, (7) perfect compassion regarding all beings as equal, (8) birth in the family of tathāgatas due to that birth’s being ultimately unborn, (9) perfect masteries, supernatural knowledges, and so on, and (10) unsurpassable fruition of supreme awakening.</ref> Indeed, no learned ones who know the distinction between the qualities of bodhisattvas and śrāvakas would ever cast away the new moon of bodhisattvas with its disk of wisdom and compassion perfecting the vast accumulations of merit and wisdom for great awakening, which is engaged in illuminating the mind streams that consist of the multitudes of<ref>DP omit the phrase "the mind streams that are the multitudes of . . ." (''gaṇasaṃtāna''°).</ref> the basic elements of innumerable sentient beings and has entered the path that accords with approaching the full moon of the unsurpassable Tathāgata, {J17} and then pay homage to the śrāvakas [instead], who have reached the consummation of their limited wisdom, but [only] engage in illuminating their own mind streams, just as the forms of stars [illuminate only themselves]. Even those bodhisattvas who have given rise to [bodhi] citta for the first time, by virtue of its quality of being based on the purity of their intention to promote the benefit of others, outshine noble śrāvakas, who lack compassion and belong to the class of those who do not support others,<ref>J ''ananyapoṣigaṇyam''; Pāli ''anaññaposin'' refers to the homeless mendicant who does not maintain a family and entertains no passion. </ref> though<ref> I follow MB °''niṣṭhāgatam apy āryaśrāvakam'' (confirmed by DP ''mthar phyin par gyur pa yang'') against J °''niṣṭhāgatam āryaśrāvakam''. </ref> they have reached the perfect purity of immaculately observing [proper] discipline. {D83b} So how much more is this the case for the other qualities of bodhisattvas, such as the ten masteries? Indeed, it is to be said [here]: |
::Those who nourish discipline performed for their own sake, {P85a} | ::Those who nourish discipline performed for their own sake, {P85a} | ||
Revision as of 14:48, 26 September 2019
Ratnagotravibhāga Root Verse I.18
Verse I.18 Variations
ज्ञानदर्शनशुद्ध्या बुद्धज्ञानादनुत्तरात्
अवैवर्त्याद्भवन्त्यार्याः शरणं सर्वदेहिनाम्
अवैवर्त्याद्भवन्त्यार्याः शरणं सर्वदेहिनाम्
jñānadarśanaśuddhyā buddhajñānādanuttarāt
avaivartyādbhavantyāryāḥ śaraṇaṃ sarvadehinām
avaivartyādbhavantyāryāḥ śaraṇaṃ sarvadehinām
E. H. Johnston as input by the University of the West.[1]
།ཡེ་ཤེས་གཟིགས་པ་དག་པས་ན།
།སངས་རྒྱས་ཡེ་ཤེས་བླ་མེད་ཕྱིར།
།འཕགས་པ་ཕྱིར་མི་ལྡོག་པ་ནི།
།ལུས་ཅན་ཀུན་གྱི་སྐྱབས་ཡིན་ནོ།
།སངས་རྒྱས་ཡེ་ཤེས་བླ་མེད་ཕྱིར།
།འཕགས་པ་ཕྱིར་མི་ལྡོག་པ་ནི།
།ལུས་ཅན་ཀུན་གྱི་སྐྱབས་ཡིན་ནོ།
By virtue of this purity of the vision of wisdom,
The noble ones, who are irreversible
From unsurpassable buddha wisdom,
Are the refuge of all that lives.
The noble ones, who are irreversible
From unsurpassable buddha wisdom,
Are the refuge of all that lives.
- Comme leur vision de sagesse est pure
- Et [proche de] l’insurpassable sagesse des bouddhas,
- Les êtres sublimes qui ne régressent plus
- Sont des refuges pour tous les êtres vivants.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.
RGVV Commentary on Verse I.18
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English
Sanskrit
Chinese
Full Tibetan Commentary
Full English Commentary
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Other English translations[edit]
Obermiller (1931) [11]
- Through their immaculate Transcendental Intuition,
- They (are near) to the Divine Wisdom of the Buddha.
- Therefore the Saints that have attained the Irretrievable State
- Are the refuge of all living beings.—
Takasaki (1966) [12]
- Through the purity of their perception by wisdom,
- It is superior as [being the same as] Buddha's Wisdom
- Therefore, the Saints abiding in the irreversible state
- Are [worthy of being] the refuge of all living beings.
Fuchs (2000) [13]
- Their vision [of] primordial wisdom is pure
- and [nears] unsurpassable buddha wisdom.
- The noble ones who do not fall back
- are therefore a refuge for all beings.
Textual sources[edit]
Commentaries on this verse[edit]
Academic notes[edit]
- Digital Sanskrit Buddhist Canon Unicode Input
- 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.
- I follow Takasaki’s and Schmithausen’s emendation of MB and J avaivartyād to avaivartyā, which is confirmed by VT (fol. 11v5) avivartyā.
- The translation of I.18bc follows Schmithausen’s relating buddhajñānād anuttarāt to avaivartyā, which is confirmed by VT (fol. 11v5) anuttarād buddhajñānād avivartyā āryā bhavanti. However, lines I.18bc could also be read as "Buddha wisdom is unsurpassable. Therefore, the irreversible noble ones . . . ,"which is suggested by DP sang rgyas ye shes bla med phyir / ’phags pa phyir mi ldog pa ni / and RGVV’s comments on these lines.
- J upaniṣad ("cause" or "basis").
- Note that RGVV speaks of only two qualities of the irreversible bodhisattva saṃgha—the wisdom of suchness and the wisdom of variety. However, many Tibetan commentaries count six qualities in Uttaratantra I.13–18, which are subsumed under the two categories of the qualities of awareness and liberation (just as with the eight qualities of the Buddha and the dharma, these two categories are then counted as two additional qualities of the saṃgha). The qualities of awareness are (1) the wisdom of suchness, (2) the wisdom of variety, and (3) wisdom’s being internal. The qualities of liberation are (4)–(5) being pure of both afflictive and cognitive obscurations and (6) being endowed with unsurpassable qualities.
- As Takasaki (1966a, 177n35) points out, C inserts here a verse on the bodhisattva saṃgha’s being superior to the śrāvaka saṃgha in ten points (this verse is not contained in DP either, but it may have been present in a different Sanskrit manuscript). Accordingly, bodhisattvas are superior in terms of their (1) perception of objects, (2) qualities, (3) attainment, (4) nirvāṇa that is attained after having liberated all beings, (5) bhūmis, (6) purity, (7) perfect compassion regarding all beings as equal, (8) birth in the family of tathāgatas due to that birth’s being ultimately unborn, (9) perfect masteries, supernatural knowledges, and so on, and (10) unsurpassable fruition of supreme awakening.
- DP omit the phrase "the mind streams that are the multitudes of . . ." (gaṇasaṃtāna°).
- J ananyapoṣigaṇyam; Pāli anaññaposin refers to the homeless mendicant who does not maintain a family and entertains no passion.
- I follow MB °niṣṭhāgatam apy āryaśrāvakam (confirmed by DP mthar phyin par gyur pa yang) against J °niṣṭhāgatam āryaśrāvakam.
- Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
- 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.
- 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.
