Verse V.6

Latest revision as of 14:00, 16 September 2020

Ratnagotravibhāga Root Verse V.6

Verse V.6 Variations

दानं भोगानावहत्येवः यस्मा-
च्छीलं स्वर्गं भावना क्लेशहानिम्
प्रज्ञा क्लेशज्ञेयसर्वप्रहाणं
सातः श्रेष्ठा हेतुरस्याः श्रवोऽयम्

E. H. Johnston as input by the University of the West.^[1]

dānaṃ bhogānāvahatyevaḥ yasmā-
cchīlaṃ svargaṃ bhāvanā kleśahānim
prajñā kleśajñeyasarvaprahāṇaṃ
sātaḥ śreṣṭhā heturasyāḥ śravo'yam

E. H. Johnston as input by the University of the West.^[2]

གང་ཕྱིར་སྦྱིན་པས་ལོངས་སྤྱོད་དག་ནི་སྒྲུབ་བྱེད་ཅིང་། །
ཁྲིམས་ཀྱི་མཐོ་རིས་བསྒོམས་པས་ཉོན་མོངས་སྤོང་བྱེད་ལ། །
ཤེས་རབ་ཉོན་མོངས་ཤེས་བྱ་ཀུན་སྤོང་དེ་ཡི་ཕྱིར། །
འདི་མཆོག་ཉིད་དེ་དེ་ཡི་རྒྱུ་ནི་འདི་ཐོས་ཡིན། །

Dege, PHI, 143

Since generosity just leads to wealth,
Discipline [just leads to] heaven, and meditation [just] relinquishes the afflictions,
While prajñā eliminates all afflictive and cognitive [obscurations],
It is supreme, and its cause is to study this [dharma].

When the Clouds Part, Brunnhölzl, 456 ^[3]

La générosité ne fait qu’assurer les richesses matérielles ;

La discipline ne conduit qu’à une renaissance heureuse ;

Et la méditation ne peut que repousser les affections

La connaissance les surpasse toutes parce qu’elle élimine

les voiles émotionnel et cognitif, et qu’elle a pour cause

la présente étude.

Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse V.6

Tibetan
English
Sanskrit
Chinese

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

།།འདི་མན་ཆད་ནི་ཇི་སྐད་བསྒྲགས་པའི་གནས་བཞི་པོ་འདི་དག་ཉིད་ལ་ལྷག་པར་མོས་པ་རྣམས་ཀྱི་ལྷག་པར་མོས་པའི་ཕན་ཡོན་གྱི་ཚིགས་སུ་བཅད་པ་དྲུག་གོ། །སངས་རྒྱས་ཁམས་དང་སངས་རྒྱས་བྱང་ཆུབ་དང་། །སངས་རྒྱས་ཆོས་དང་སངས་རྒྱས་ཕྲིན་ལས་ཏེ། །དག་པའི་སེམས་ཀྱིས་ཀྱང་ནི་བསམ་བྱ་མིན། །འདི་ནི་འདྲེན་པ་རྣམས་ཀྱི་སྤྱོད་ཡུལ་ཡིན། །བློ་ལྡན་རྒྱལ་བའི་ཡུལ་འདི་ལ་མོས་པ། །སངས་རྒྱས་ཡོན་ཏན་ཚོགས་ཀྱི་སྣོད་གྱུར་ཏེ། །བསམ་མེད་ཡོན་ཏན་ཚོགས་ལ་མངོན་དགའ་བས། །སེམས་ཅན་ཀུན་གྱི་བསོད་ནམས་ཟིལ་གྱིས་གནོན། །གང་ཞིག་བྱང་ཆུབ་དོན་དུ་གཉེར་བས་གསེར་བཞིན་ནོར་བུས་སྤྲས་པ་ནི། །སངས་རྒྱས་ཞིང་རྡུལ་མཉམ་པ་ཉིན་རེ་ཆོས་རྒྱལ་ཉིད་ལ་རྟག་འབུལ་བ། །གཞན་གང་འདི་ལས་ཚིག་ཙམ་ཐོས་ཤིང་ཐོག་ནས་ཀྱང་ནི་མོས་ན་འདི། །སྦྱིན་པ་ལས་བྱུང་དགེ་བ་དེ་ལས་བསོད་ནམས་ཆེས་མང་ཐོབ་པར་འགྱུར། །བློ་ལྡན་གང་ཞིག་བླ་མེད་བྱང་ཆུབ་འདོད་པས་བསྐལ་པ་དུ་མར་ཡང་། །ལུས་ངག་ཡིད་ཀྱི་འབད་པ་མེད་པར་ཚུལ་ཁྲིམས་དྲི་མེད་སྲུང་བྱེད་ལ། །གཞན་དག་འདི་ལས་ཚིག་ཙམ་ཐོས་ཤིང་ཐོས་

ནས་ཀྱང་ནི་མོས་ན་འདི། །ཚུལ་ཁྲིམས་ལས་བྱུང་དགེ་བ་དེ་ལས་བསོད་ནམས་ཆེས་མང་ཐོབ་པར་འགྱུར། །གང་ཞིག་འདི་ན་སྲིད་པ་གསུམ་གྱི་ཉོན་མོངས་མེ་འཇོམས་བསམ་གཏན་ནི། །ལྷ་དང་ཚངས་གནས་མཐར་སོན་རྫོགས་པའི་བྱང་ཆུབ་འཕོ་མེད་ཐབས་བསྒོམས་ལ། །གཞན་གང་འདི་ལས་ཚིག་ཙམ་ཐོས་ཤིང་ཐོས་ནས་ཀྱང་ནི་མོས་ན་འདི། །བསམ་གཏན་ལས་བྱུང་དགེ་བ་དེ་ལས་བསོད་ནམས་ཆེས་མང་ཐོབ་པར་འགྱུར། །གང་ཞིག་སྦྱིན་པས་ལོངས་སྤྱོད་དག་ནི་སྒྲུབ་བྱེད་ཅིང་། །ཁྲིམས་ཀྱིས་མཐོ་རིས་བསྒོམས་པས་ཉོན་མོངས་སྤོང་བྱེད་ལ། །ཤེས་རབ་ཉོན་མོངས་ཤེས་བྱ་ཀུན་སྤོང་དེ་ཡི་ཕྱིར། །འདི་མཆོག་ཉིད་དེ་དེ་ཡི་རྒྱུ་ནི་འདི་ཐོས་ཡིན།

Other English translations[edit]

Obermiller (1931) ^[10]

Charity, it secures objects of worldly enjoyment,

Morality leads to blissful existence,

And deep meditation is conducive to the removal or defilement;

But Highest Wisdom completely removes all defilement and ignorance,

Therefore it is superior (to all other virtues),

And its source is the study (of the Doctrine).

Takasaki (1966) ^[11]

Charity brings people only to [worldly] enjoyment,

Morality leads people to the blissful world,

And meditation is conducive to the removal of Defilements,

But the Transcendental Intellect can remove

All [the obscurations of] defilements and ignorance.

Therefore, Intellect is the supreme one [of all virtues]

And its very source is the study of this Doctrine.

Fuchs (2000) ^[12]

Why [is it so beneficial]? Generosity only yields wealth,

discipline leads to the higher states of existence, and meditation removes affliction.

Discriminative wisdom fully abandons all afflictions and [hindrances to] knowledge.

It is therefore supreme, and its cause is studying these.

Textual sources[edit]

Commentaries on this verse[edit]

Academic notes[edit]

Digital Sanskrit Buddhist Canon Unicode Input
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 VT (fol. 16v7) caturṣu sthāneṣv (supported by DP and C) instead of just sthāneṣv. These four points are vajra points 4 through 7—the tathāgata heart, awakening, its qualities, and its activity.
DP "those with pure minds" (dagga pa’i seems).
Instead of °buddhi, DP read "buddha qualities" (snags rgyas yon tan) in the next line.
VT (fol. 16v7) glosses "this" as "the discussion of the doctrine that explicitly speaks of the buddha element and so on."
"The meditative states of the gods"refers to the four dhyānas and the four formless absorptions, while the four brahmāvihāras are the four immeasurables of love, compassion, rejoicing, and equanimity that lead to rebirth as the god Mahābrahmā.
With Schmithausen, I follow MB and J saṃbodhyupāyācyutaḥ (supported by DP rdzogs pa’i byang chub ’pho med thabs bsgoms la) against MA saṃbodhyupāyāc cyutaḥ, whose meaning is also found in C.
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.

[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 VT (fol. 16v7) caturṣu sthāneṣv (supported by DP and C) instead of just sthāneṣv. These four points are vajra points 4 through 7—the tathāgata heart, awakening, its qualities, and its activity.

[5] DP "those with pure minds" (dagga pa’i seems).

[6] Instead of °buddhi, DP read "buddha qualities" (snags rgyas yon tan) in the next line.

[7] VT (fol. 16v7) glosses "this" as "the discussion of the doctrine that explicitly speaks of the buddha element and so on."

[8] "The meditative states of the gods"refers to the four dhyānas and the four formless absorptions, while the four brahmāvihāras are the four immeasurables of love, compassion, rejoicing, and equanimity that lead to rebirth as the god Mahābrahmā.

[9] With Schmithausen, I follow MB and J saṃbodhyupāyācyutaḥ (supported by DP rdzogs pa’i byang chub ’pho med thabs bsgoms la) against MA saṃbodhyupāyāc cyutaḥ, whose meaning is also found in C.

[10] Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.

[11] 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.

[12] 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.

[1]

[2]

[3]

[4]

[5]

[6]

[7]

[8]

[9]

[10]

[11]

[12]

@@ Line 11: / Line 11: @@
 }}{{VerseVariation
 |VariationLanguage=Tibetan
-|VariationOriginal=།གང་ཕྱིར་སྦྱིན་པས་ལོངས་སྤྱོད་དག་ནི་སྒྲུབ་བྱེད་ཅིང་།<br>།ཁྲིམས་ཀྱི་མཐོ་རིས་བསྒོམས་པས་ཉོན་མོངས་སྤོང་བྱེད་ལ།<br>།ཤེས་རབ་ཉོན་མོངས་ཤེས་བྱ་ཀུན་སྤོང་དེ་ཡི་ཕྱིར།<br>།འདི་མཆོག་ཉིད་དེ་དེ་ཡི་རྒྱུ་ནི་འདི་ཐོས་ཡིན།
+|VariationOriginal=གང་ཕྱིར་སྦྱིན་པས་ལོངས་སྤྱོད་དག་ནི་སྒྲུབ་བྱེད་ཅིང་། །<br>ཁྲིམས་ཀྱི་མཐོ་རིས་བསྒོམས་པས་ཉོན་མོངས་སྤོང་བྱེད་ལ། །<br>ཤེས་རབ་ཉོན་མོངས་ཤེས་བྱ་ཀུན་སྤོང་དེ་ཡི་ཕྱིར། །<br>འདི་མཆོག་ཉིད་དེ་དེ་ཡི་རྒྱུ་ནི་འདི་ཐོས་ཡིན། །
 |VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916199 Dege, PHI, 143]
 |VariationTrans=Since generosity just leads to wealth,<br>Discipline [just leads to] heaven, and meditation [just] relinquishes the afflictions,<br>While prajñā eliminates all afflictive and cognitive [obscurations],<br>It is supreme, and its cause is to study this [dharma].
 |VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 456 <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>
 }}
+|EnglishCommentary=Hereafter, [there follow] six verses on the benefit of the faith of those who have trust in these four points<ref>I follow VT (fol. 16v7) ''caturṣu sthāneṣv'' (supported by DP and C) instead of just ''sthāneṣv''. These four points are vajra points 4 through 7—the tathāgata heart, awakening, its qualities, and its activity. </ref> as they have been described.
+::'''The buddha element, buddha awakening,
+::'''The buddha attributes, and buddha activity,
+::'''Being the sphere of the guides [alone],
+::'''Are inconceivable even for pure sentient beings.<ref>DP "those with pure minds" (''dagga pa’i seems'').</ref> V.1
+::'''The intelligent whose minds<ref> Instead of °''buddhi'', DP read "buddha qualities" (''snags rgyas yon tan'') in the next line. </ref> have faith in this object of the victors
+::'''Become the vessels for the collection of qualities.
+::'''Through possessing the desire for these inconceivable qualities,
+::'''They outshine the attainment of merit of all sentient beings. V.2
+::'''Suppose some who strive for awakening were constantly to offer golden realms adorned with jewels,
+::'''Equal [in number] to the particles in [all] buddha realms, to the lords of dharma always, day after day, P134a)
+::'''While some others were to hear [just] one word of this [dharma]<ref>VT (fol. 16v7) glosses "this" as "the discussion of the doctrine that explicitly speaks of the buddha element and so on."</ref> and, upon hearing it, would have faith in it—
+::'''The latter would attain far more merit than the virtue arising from such generosity. V.3
+::'''Suppose some intelligent ones who desire unsurpassable wakening
+::'''Were to effortlessly maintain immaculate discipline with body, speech, and mind for many eons,
+::'''While some others were to hear [just] one word of this [dharma]
+(D128a) and, upon hearing it, would have faith in it—
+::'''The latter would attain far more merit than the virtue arising from such discipline. V.4
+::'''Suppose some were absorbed here in the dhyānas that extinguish the fire of the afflictions in the three realms of existence
+::'''And would arrive at the perfection of the [meditative] states of the gods and Brahmā,<ref>"The meditative states of the gods"refers to the four dhyānas and the four formless absorptions, while the four brahmāvihāras are the four immeasurables of love, compassion, rejoicing, and equanimity that lead to rebirth as the god Mahābrahmā. </ref> thus possessing the immutable means for perfect awakening,<ref>With Schmithausen, I follow MB and J ''saṃbodhyupāyācyutaḥ'' (supported by DP ''rdzogs pa’i byang chub ’pho med thabs bsgoms la'') against MA ''saṃbodhyupāyāc cyutaḥ'', whose meaning is also found in C. </ref>
+::'''While some others were to hear [just] one word of this [dharma] and, upon hearing it, would have confidence in it—
+::'''The latter would attain far more merit than the virtue arising from such dhyānas. V.5 (J116)
+::'''Since generosity just leads to wealth,
+::'''Discipline [just leads to] heaven, and meditation [just] relinquishes
+the afflictions,
+::'''While prajñā eliminates all afflictive and cognitive [obscurations],
+::'''It is supreme, and its cause is to study this [dharma]. V.6
+|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>
+:Charity, it secures objects of worldly enjoyment,
+:Morality leads to blissful existence,
+:And deep meditation is conducive to the removal or defilement;
+:But Highest Wisdom completely removes all defilement and ignorance,
+:Therefore it is superior (to all other virtues),
+:And its source is the study (of the Doctrine).
+<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>
+:Charity brings people only to [worldly] enjoyment,
+:Morality leads people to the blissful world,
+:And meditation is conducive to the removal of Defilements,
+:But the Transcendental Intellect can remove
+:All [the obscurations of] defilements and ignorance.
+:Therefore, Intellect is the supreme one [of all virtues]
+:And its very source is the study of this Doctrine.
+<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>
+:Why [is it so beneficial]? Generosity only yields wealth,
+:discipline leads to the higher states of existence, and meditation removes affliction.
+:Discriminative wisdom fully abandons all afflictions and [hindrances to] knowledge.
+:It is therefore supreme, and its cause is studying these.
 }}