Verse V.28

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}}{{VerseVariation
 
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|VariationLanguage=Tibetan
 
|VariationLanguage=Tibetan
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|VariationOriginal=།འཁོར་གྱི་དཀྱིལ་འཁོར་བཟོད་པ་དང་།<br>།བྱང་ཆུབ་ཐོབ་པའི་ཆོས་བརྗོད་པའི།<br>།མདོར་ན་འབྲས་བུ་རྣམ་གཉིས་ནི།<br>།ཐ་མ་ཡིས་ནི་བསྟན་པ་ཡིན།
+
|VariationOriginal=འཁོར་གྱི་དཀྱིལ་འཁོར་བཟོད་པ་དང་། །<br>བྱང་ཆུབ་ཐོབ་པའི་ཆོས་བརྗོད་པའི། །<br>མདོར་ན་འབྲས་བུ་རྣམ་གཉིས་ནི། །<br>ཐ་མ་ཡིས་ནི་བསྟན་པ་ཡིན། །
 
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916201 Dege, PHI, 145]
 
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916201 Dege, PHI, 145]
 
|VariationTrans=As for poised readiness in the maṇḍala of the retinue<br>And the attainment of awakening, in brief,<br>This twofold result of propounding the meaning<br>Of the dharma is taught by the last [verse].
 
|VariationTrans=As for poised readiness in the maṇḍala of the retinue<br>And the attainment of awakening, in brief,<br>This twofold result of propounding the meaning<br>Of the dharma is taught by the last [verse].
 
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 460 <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]], 460 <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=The summarized meaning of these [last] ten verses is to be understood through the [following] three verses.
 +
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::'''The [first] four verses explain
 +
::'''On what [basis] it was expounded,
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::'''What caused it, how and what [was expounded],
 +
::'''And what the natural outflow [of the dharma] is.<ref>I follow MA ''yann iṣyandaṃ ca tac chlokaiḥ'' (supported by DP ''rgyu mthun pa ni gang yin de'') against J ''yann iṣyandaphalaṃ ślokaiś''.</ref> V.26
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::'''Two explain the means of protecting oneself;
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::'''One, the causes for the loss [of the dharma];
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::'''And the following two verses, The result [of this loss]. V.27
 +
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::'''As for poised readiness in the maṇḍala of the retinue<ref>I follow MA ''parṣanmaṇḍalakṣantir'' and VT (fol. 17r4) ''parṣanmaṇḍale kṣānter'' against J ''saṃsāramaṇḍalakṣāntir''.</ref>
 +
::'''And the attainment of awakening, in brief,
 +
::'''This twofold result of propounding the meaning
 +
::'''Of the dharma<ref>MA and J ''dharmārthavāda'', VT (fol. 17r4) ''dharmānuvāda'', DP ''chos brjod pa''. According to VT (fol. 17r4), "explaining the dharma" (''dharmānuvāda'') refers to "engaging in commenting on the seven points such as the Buddha." The first (temporary) result of this is the attainment of poised readiness (for profound true reality) on the bhūmis of the noble ones in the maṇḍala of the retinue of the tathāgata Amitābha, with these bodhisattvas being the chief persons among those who have entered Amitābha’s retinue because they are noble ones. The second (ultimate) result of explaining the dharma is great awakening. In line V.28c, I follow J’s reading of MA as ''dvidhā'' ("twofold"), which is confirmed by VT (fol. 17r3) and DP rnam gnyis. Schmithausen suggests taking MA here (which is difficult to read) as "threefold" (''tridhā''; as in C and Taishō 1595, 270b6) instead of "twofold." For, he says, lines V.25cd enumerate three kinds of result: (1) seeing Amitāyus ("[attaining] the maṇḍala of the retinue"), (2) the arising of the stainless eye of dharma ("[attaining] poised readiness"), and (3) attaining awakening. Therefore, Schmithausen also suggests reading MA "poised readiness in the maṇḍala of the retinue" (''parṣanmaṇḍalakṣantir'') as "the maṇḍala of the retinue, poised readiness . . ." (''pariṣanmaṇḍalaṃ kṣantir''). However, it is difficult to take the phrase "by virtue of the arising of the stainless eye of dharma" (''amaladharmacakṣur udayāt'') in V.25d as a separate result rather than as that through which awakening (the second result) is attained. In addition, the existence of three results is contradicted by VT’s explicit comments on only two results, which are also found in all Tibetan commentaries.</ref> is taught by the last [verse]. V.28
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|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>
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:And finally, the sphere (in which the converts are to be born),
 +
:Their steadfastness (regarding the Teaching),
 +
:Their attainment of Enlightenment,
 +
:And the preaching of the Doctrine (by them),
 +
:In short the 2 forms of the result
 +
:Are spoken of in the last verse.
 +
 +
<h6>Takasaki (1966) <ref>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.</ref></h6>
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:And finally, the acceptance [of the Doctrine]
 +
:By those living in the world of Sāṃsāra
 +
:And their acquisition of Enlightenment;—
 +
:In short, these 2 results of teaching of the meaning
 +
:Of the Doctrine are explained by the last ''śloka''.
 +
 +
<h6>Fuchs (2000) <ref>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.</ref></h6>
 +
:[Being born] in the mandala of a buddha's retinue,
 +
:attaining patience and [then] enlightenment:
 +
:expressing these qualities, the two aspects of fruit
 +
:are explained by the last in a summarized way.
 
}}
 
}}

Latest revision as of 14:00, 16 September 2020

Ratnagotravibhāga Root Verse V.28
Last Verse

Verse V.28 Variations

संसारमण्डलक्षान्तिर्बोधिप्राप्तिः समासतः
द्विधा धर्मार्थवादस्य फलमन्तेन दर्शितम्
E. H. Johnston as input by the University of the West.[1]
saṃsāramaṇḍalakṣāntirbodhiprāptiḥ samāsataḥ
dvidhā dharmārthavādasya phalamantena darśitam
E. H. Johnston as input by the University of the West.[2]
འཁོར་གྱི་དཀྱིལ་འཁོར་བཟོད་པ་དང་། །
བྱང་ཆུབ་ཐོབ་པའི་ཆོས་བརྗོད་པའི། །
མདོར་ན་འབྲས་བུ་རྣམ་གཉིས་ནི། །
ཐ་མ་ཡིས་ནི་བསྟན་པ་ཡིན། །
Dege, PHI, 145
As for poised readiness in the maṇḍala of the retinue
And the attainment of awakening, in brief,
This twofold result of propounding the meaning
Of the dharma is taught by the last [verse].
When the Clouds Part, Brunnhölzl, 460 [3]
L’expression résumée des qualités de patience
Dans le maṇḍala de l’entourage et de l’obtention
De l’Éveil, qui sont les deux aspects du fruit,
Font l’objet de la dernière [strophe].
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse V.28

Tibetan
English
Sanskrit
Chinese

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

།ཚིགས་སུ་བཅད་པ་བཅུ་པོ་འདི་དག་གིས་བསྡུས་པའི་དོན་ཡང་ཚིགས་སུ་བཅད་པ་རྣམ་པ་གསུམ་གྱིས་རིག་པར་བྱ་སྟེ། གང་ལས་{br}རྒྱུ་མཚན་གང་ཕྱིར་ནི། །ཇི་ལྟ་བུར་ནི་གང་བརྗོད་དང་། །རྒྱུ་མཐུན་པ་ནི་གང་ཡིན་དེ། །ཚིགས་སུ་བཅད་པ་བཞིས་བསྟན་ཏོ། །གཉིས་ཀྱི་བདག་ཉིད་དག་པ་ཡི། །ཐབས་དང་གཅིག་གིས་ཉམས་པའི་རྒྱུ། །དེ་ནས་ཚིགས་སུ་བཅད་པ་ནི། གཉིས་ཀྱིས་འབྲས་བུ་བསྟན་པ་ཡིན། །འཁོར་གྱི་དཀྱིལ་འཁོར་བཟོད་པ་དང་། །{br}བྱང་ཆུབ་ཐོབ་པའི་ཆོས་བརྗོད་པའི། །མདོར་ན་འབྲས་བུ་རྣམ་གཉིས་ནི། །ཐ་མ་ཡིས་ནི་བསྟན་པ་ཡིན།

Other English translations[edit]

Obermiller (1931) [7]
And finally, the sphere (in which the converts are to be born),
Their steadfastness (regarding the Teaching),
Their attainment of Enlightenment,
And the preaching of the Doctrine (by them),
In short the 2 forms of the result
Are spoken of in the last verse.
Takasaki (1966) [8]
And finally, the acceptance [of the Doctrine]
By those living in the world of Sāṃsāra
And their acquisition of Enlightenment;—
In short, these 2 results of teaching of the meaning
Of the Doctrine are explained by the last śloka.
Fuchs (2000) [9]
[Being born] in the mandala of a buddha's retinue,
attaining patience and [then] enlightenment:
expressing these qualities, the two aspects of fruit
are explained by the last in a summarized way.

Textual sources[edit]

Commentaries on this verse[edit]

Academic notes[edit]

  1. Digital Sanskrit Buddhist Canon Unicode Input
  2. Digital Sanskrit Buddhist Canon Unicode Input
  3. 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.
  4. I follow MA yann iṣyandaṃ ca tac chlokaiḥ (supported by DP rgyu mthun pa ni gang yin de) against J yann iṣyandaphalaṃ ślokaiś.
  5. I follow MA parṣanmaṇḍalakṣantir and VT (fol. 17r4) parṣanmaṇḍale kṣānter against J saṃsāramaṇḍalakṣāntir.
  6. MA and J dharmārthavāda, VT (fol. 17r4) dharmānuvāda, DP chos brjod pa. According to VT (fol. 17r4), "explaining the dharma" (dharmānuvāda) refers to "engaging in commenting on the seven points such as the Buddha." The first (temporary) result of this is the attainment of poised readiness (for profound true reality) on the bhūmis of the noble ones in the maṇḍala of the retinue of the tathāgata Amitābha, with these bodhisattvas being the chief persons among those who have entered Amitābha’s retinue because they are noble ones. The second (ultimate) result of explaining the dharma is great awakening. In line V.28c, I follow J’s reading of MA as dvidhā ("twofold"), which is confirmed by VT (fol. 17r3) and DP rnam gnyis. Schmithausen suggests taking MA here (which is difficult to read) as "threefold" (tridhā; as in C and Taishō 1595, 270b6) instead of "twofold." For, he says, lines V.25cd enumerate three kinds of result: (1) seeing Amitāyus ("[attaining] the maṇḍala of the retinue"), (2) the arising of the stainless eye of dharma ("[attaining] poised readiness"), and (3) attaining awakening. Therefore, Schmithausen also suggests reading MA "poised readiness in the maṇḍala of the retinue" (parṣanmaṇḍalakṣantir) as "the maṇḍala of the retinue, poised readiness . . ." (pariṣanmaṇḍalaṃ kṣantir). However, it is difficult to take the phrase "by virtue of the arising of the stainless eye of dharma" (amaladharmacakṣur udayāt) in V.25d as a separate result rather than as that through which awakening (the second result) is attained. In addition, the existence of three results is contradicted by VT’s explicit comments on only two results, which are also found in all Tibetan commentaries.
  7. Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
  8. 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.
  9. 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.
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