Verse IV.4

From Buddha-Nature
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}}{{VerseVariation
}}{{VerseVariation
|VariationLanguage=Tibetan
|VariationLanguage=Tibetan
|VariationOriginal=།གདུལ་བྱའི་ཁམས་ནི་གང་ཞིག་གི།<br>།གདུལ་བའི་ཐབས་མང་གང་གང་གིས།<br>།གདུལ་བྱའི་བྱ་གང་གང་དུ་ནི།<br>།གང་ཚེ་ཡུལ་དང་དུས་དེ་དག
|VariationOriginal=གདུལ་བྱའི་ཁམས་ནི་གང་ཞིག་གི །<br>གདུལ་བའི་ཐབས་མང་གང་གང་གིས། །<br>གདུལ་བྱའི་བྱ་གང་གང་དུ་ནི། །<br>གང་ཚེ་ཡུལ་དང་དུས་དེ་དག །
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916190 Dege, PHI, 134]
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916190 Dege, PHI, 134]
|VariationTrans="For whom" [refers to] the constitutions of those to be guided;<br>"Whereby," to the abundant means;<br>"Which," to the guiding activity;<br>And "where and when," to the [proper] place and time for this [activity].
|VariationTrans="For whom" [refers to] the constitutions of those to be guided;<br>"Whereby," to the abundant means;<br>"Which," to the guiding activity;<br>And "where and when," to the [proper] place and time for this [activity].
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 437-438 <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]], 437-438 <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=The summarized meaning of these [two verses] is to be understood through [the following] two and eight verses, respectively.
::'''Since they lack conceptions as to'''
::'''For whom, whereby, where,'''
::'''And when which<ref>With Schmithausen, MB is to be read as yā yatra (confirmed by DP ''gang gang du'') instead of J ''yāvac ca'' (''yā'' is also found and explained in IV.4c)</ref> guiding activity [is to be performed]''',
::'''[The activity] of the sages is always effortless'''. IV.3
::'''"For whom" [refers to] the constitutions of those to be guided;'''
::'''"Whereby," to the abundant means;'''
::'''"Which," to the guiding activity;'''
::'''And "where and when," to the [proper] place and time for this [activity]'''. IV.4
::'''For [this activity]<ref>As Schmithausen points out, this verse needs to be connected back to line IV.3d. </ref> lacks conceptions about deliverance''',
::'''The support of that''',<ref>All the instances of "of that"refer to the phrase that immediately precedes them.</ref> the result of that,
::'''Taking hold of that, the obscurations of that''',
::'''And the condition for eliminating them'''. IV.5 (J99)
::'''"Deliverance" [refers to] the ten bhūmis''';
::'''"The cause of that," to the two accumulations''';
::'''"The result of that," to supreme awakening''';
::'''"Taking hold," to the beings of awakening;'''<ref>Skt. ''bodeḥ sattvaḥ parigrahaḥ''. This refers to bodhisattvas as the ones who take hold of or attain awakening.</ref> IV.6
::'''"The obscurations of that," to the infinite afflictions''',
::'''Secondary afflictions, and their latent tendencies;'''
::'''And "the condition for overcoming them'''
::'''That is [present] at all times," to compassion'''. IV.7
::'''These six points, in due order''',
::'''Are to be understood'''
::'''As being like the ocean, the sun''',
::'''The sky, a treasure, clouds, and wind'''. IV.8
::'''Since it [contains] the water of wisdom (D122b) and the jewels of the qualities''',
::'''The highest yāna<ref>Both DP and C read "the bhūmis."</ref> resembles the ocean.''' P128a)
::'''Since they sustain all sentient beings''',
::'''The two accumulations are like the sun.''' IV.9
::'''Since it is vast and is without middle and end''',
::'''Awakening is similar to the element of space'''.
::'''Since it has the nature of completely perfect buddhahood''',
::'''The basic element of sentient beings is like a treasure'''. IV.10
::'''Since they are adventitious, pervasive, and not established''',
::'''Its afflictions resemble cloud banks'''.
::'''Since it accomplishes the dispersion of these [clouds]''',
::'''Compassion is like a strong wind'''. IV.11
::'''Because of [accomplishing] deliverance for the sake of others''',
::'''Because of regarding sentient beings and oneself as equal''',
::'''And because of there being no end to what is to be done''',
::'''[Buddha] activity is uninterrupted as long as [saṃsāric] existence lasts'''. IV.12
|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>
:Indeed he does not give himself up to thoughts
:As to what may be the constitution of the convert,
:Which of the many means of conversion is to be used,
:Where and when it is to be accomplished, the place and the time,
<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>
:On account of the action of conversion15),
:'Who' means 'the constitution to be converted',
:'By what means' denotes 'the manifold means [of conversion]',
:And 'where and when', the 'place and time' [of conversion]'.
<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>
:The temperaments of the disciples,
:which of the many means for each,
:which training at what place and time:
:[He is not mistaken as to any of] these.
}}
}}

Latest revision as of 14:52, 16 September 2020


Ratnagotravibhāga Root Verse IV.4

Verse IV.4 Variations

यस्य धातोर्विनेयस्य येनोपायेन भूरिणा
या विनीतिक्रिया यत्र यदा तद्देशकालयोः
E. H. Johnston as input by the University of the West.[1]
yasya dhātorvineyasya yenopāyena bhūriṇā
yā vinītikriyā yatra yadā taddeśakālayoḥ
E. H. Johnston as input by the University of the West.[2]
གདུལ་བྱའི་ཁམས་ནི་གང་ཞིག་གི །
གདུལ་བའི་ཐབས་མང་གང་གང་གིས། །
གདུལ་བྱའི་བྱ་གང་གང་དུ་ནི། །
གང་ཚེ་ཡུལ་དང་དུས་དེ་དག །
Dege, PHI, 134
"For whom" [refers to] the constitutions of those to be guided;
"Whereby," to the abundant means;
"Which," to the guiding activity;
And "where and when," to the [proper] place and time for this [activity].
When the Clouds Part, Brunnhölzl, 437-438 [3]
« Qui » renvoie aux dispositions du disciple,

« Comment » aux moyens de le discipliner, « Quelle discipline » à leur application, « Où » et « quand » au lieu et à l’instant.

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

RGVV Commentary on Verse IV.4

Tibetan
English
Sanskrit
Chinese

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

།འདི་གཉིས་ཀྱི་བསྡུས་པའི་དོན་ནི། གོ་རིམས་བཞིན་དུ་ཚིགས་སུ་བཅད་པ་གཉིས་{br}དང་བརྒྱད་ཀྱིས་རིག་པར་བྱ་སྟེ། གང་ཞིག་གང་གིས་འདུལ་བ་ཡི། །བྱ་གང་གང་དུ་གང་གི་ཚེ། །དེ་ནི་རྣམ་རྟོག་སྐྱེ་མེད་ཕྱིར། །ཐུབ་པ་རྟག་ཏུ་ལྷུན་གྱིས་གྲུབ། །གདུལ་བྱའི་ཁམས་ནི་གང་ཞིག་གི། །གདུལ་བའི་ཐབས་མང་གང་དག་གིས། །གདུལ་བྱའི་བྱ་གང་གང་དུ་ནི། །གང་ཚེ་ཡུལ་དང་{br}དུས་དེ་དག །ངེས་འབྱིན་དེ་ཡི་རྟོན་པ་དང་། །དེའི་འབྲས་དེ་ཡི་ཡོངས་འཛིན་དང་། །དེ་སྒྲིབ་དེ་གཅོད་རྐྱེན་ལ་ནི། །རྣམ་པར་རྟོག་པ་མེད་ཕྱིར་རོ། །ངེས་པར་འབྱིན་པ་ས་བཅུ་སྟེ། །ཚོགས་གཉིས་དག་ནི་དེ་ཡི་རྒྱུ། །དེ་འབྲས་བྱང་ཆུབ་མཆོག་ཡིན་ཏེ། །བྱང་ཆུབ་སེམས་ཅན་ཡོངས་སུ་{br}འཛིན། །དེ་སྒྲིབ་མཐའ་ཡས་ཉོན་མོངས་དང་། །ཉེ་བའི་ཉོན་མོངས་བག་ཆགས་སོ། །དུས་ཀུན་ཏུ་ནི་དེ་འཇོམས་པའི། །རྐྱེན་ནི་ཐུགས་རྗེ་ཆེན་པོ་ཡིན། །གནས་དྲུག་འདི་རྣམས་གོ་རིམས་བཞིན། །རྒྱ་མཚོ་ཉི་མ་ནམ་མཁའི་གཏེར། །སྤྲིན་དང་རླུང་བཞིན་ཤེས་པར་བྱ། །ཤེས་ཆུ་ཡོན་ཏན་
རིན་ཆེན་དང་། །ལྡན་ཕྱིར་ས་རྣམས་རྒྱ་མཚོ་བཞིན། །སེམས་ཅན་ཐམས་ཅད་ཉེར་འཚོའི་ཕྱིར། །ཚོགས་གཉིས་དག་ནི་ཉི་མ་བཞིན། །རྒྱ་ཆེ་མཐའ་དང་དབུས་མེད་ཕྱིར། །བྱང་ཆུབ་ནམ་མཁའི་ཁམས་བཞིན་ནོ། །ཡང་དག་རྫོགས་སངས་ཆོས་ཉིད་ཕྱིར། །སེམས་ཅན་ཁམས་ནི་གཏེར་དང་འདྲ། །གློ་{br}བུར་ཁྱབ་དང་མ་གྲུབ་ཕྱིར། །དེ་ཡི་ཉོན་མོངས་སྤྲིན་ཚོགས་བཞིན། །དེ་གཏོར་བ་ཡི་ཉེར་གནས་ཕྱིར། །ཐུགས་རྗེ་མི་བཟད་རླུང་དང་འདྲ། །གཞན་གྱི་དབང་གིས་ངེས་འབྱུང་དང་། །བདག་དང་སེམས་ཅན་མཚུངས་གཟིགས་དང་། །མཛད་པ་ཡོངས་སུ་མ་རྫོགས་ཕྱིར། །འཁོར་བ་སྲིད་དུ་མཛད་མི་འཆད།


Other English translations

Obermiller (1931) [9]
Indeed he does not give himself up to thoughts
As to what may be the constitution of the convert,
Which of the many means of conversion is to be used,
Where and when it is to be accomplished, the place and the time,
Takasaki (1966) [10]
On account of the action of conversion15),
'Who' means 'the constitution to be converted',
'By what means' denotes 'the manifold means [of conversion]',
And 'where and when', the 'place and time' [of conversion]'.
Fuchs (2000) [11]
The temperaments of the disciples,
which of the many means for each,
which training at what place and time:
[He is not mistaken as to any of] these.

Textual sources

Commentaries on this verse

Academic notes

  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. With Schmithausen, MB is to be read as yā yatra (confirmed by DP gang gang du) instead of J yāvac ca (yā is also found and explained in IV.4c)
  5. As Schmithausen points out, this verse needs to be connected back to line IV.3d.
  6. All the instances of "of that"refer to the phrase that immediately precedes them.
  7. Skt. bodeḥ sattvaḥ parigrahaḥ. This refers to bodhisattvas as the ones who take hold of or attain awakening.
  8. Both DP and C read "the bhūmis."
  9. Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
  10. 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.
  11. 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.

śrāvaka - The disciples of the Buddha who aspire to attain individual liberation or nirvāṇa. The final goal of the Hearers is to become an arhat, a state in which one has totally eliminated the inner problems of attachment, hatred and ignorance, the main causes for 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

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āvaraṇa - Literally, that which obscures or conceals. Often listed as a set of two obscurations (sgrib gnyis): the afflictive emotional obscurations (Skt. kleśāvaraṇa, Tib. nyon mongs pa'i sgrib pa) and the cognitive obscurations (Skt. jñeyāvaraṇa, Tib. shes bya'i sgrib pa). By removing the first, one becomes free of suffering, and by removing the second, one becomes omniscient. Skt. आवरण Tib. སྒྲིབ་པ་

Go to the page with the definition of 'obscurations'

bhūmi - A plateau of spiritual development. Skt. भूमि Tib. ས་

Go to the page with the definition of 'bhūmis'

kleśa - Often referred to as poisons, these are a class of disturbing or disruptive emotional states that when aroused negatively affect or taint the mind. Skt. क्लेश Tib. ཉོན་མོངས་ Ch. 煩惱

Go to the page with the definition of 'afflictions'

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

Go to the page with the definition of 'Uttaratantra'

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

Go to the page with the definition of 'Uttaratantra'
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