Verse V.12

From Buddha-Nature
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|VariationLanguage=Tibetan
 
|VariationLanguage=Tibetan
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|VariationOriginal=།བསོད་ནམས་ཕ་རོལ་ཕྱིན་པ་ལྔ།<br>།དེ་ལ་རྣམ་གསུམ་རྟོག་མེད་པས།<br>།དེ་རྫོགས་ཡོངས་སུ་དག་པ་ནི།<br>།དེ་ཡི་མི་མཐུན་ཕྱོགས་སྤང་ཕྱིར།
+
|VariationOriginal=བསོད་ནམས་ཕ་རོལ་ཕྱིན་པ་ལྔ། །<br>དེ་ལ་རྣམ་གསུམ་རྟོག་མེད་པས། །<br>དེ་རྫོགས་ཡོངས་སུ་དག་པ་ནི། །<br>དེ་ཡི་མི་མཐུན་ཕྱོགས་སྤང་ཕྱིར། །
 
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916200 Dege, PHI, 144]
 
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916200 Dege, PHI, 144]
 
|VariationTrans=Merit refers to the [first] five pāramitās,<br>Its completion is due to being nonconceptual<br>About the three aspects, and its purity<br>Is by virtue of the relinquishment of its antagonistic factors.
 
|VariationTrans=Merit refers to the [first] five pāramitās,<br>Its completion is due to being nonconceptual<br>About the three aspects, and its purity<br>Is by virtue of the relinquishment of its antagonistic factors.
 
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 457 <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]], 457 <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 verses should be understood by the following nine verses.
 +
 +
::'''With regard to the foundation, its change,
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::'''Its qualities, and the promotion of welfare,
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::'''These four aspects of the object of the wisdom
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::'''Of the victors as they were described, V.7
 +
 +
::'''The intelligent have faith in [the foundation’s] existing,
 +
::'''[Its change’s] being possible,<ref>I follow MA/MB °''śakyatva''° against J °''śaktatva''°. </ref> and its being endowed with qualities.
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::'''Therefore, they swiftly become suitable
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::'''To attain the state of a tathāgata. V.8
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 +
::'''They are full of confidence and faith, [thinking,]
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::'''"This inconceivable object exists,
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::'''Can be attained by someone like me,
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::'''And, once attained, possesses such qualities." V.9
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::'''Thereby, bodhicitta as the receptacle
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::'''Of qualities such as confidence, vigor,
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::'''Mindfulness, dhyāna, and prajñā
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::'''Is present in them at all times. V.10
 +
 +
::'''Since that [bodhicitta] is always<ref>Following DP and C, ''tatcitta''° is to be emended to ''tannitya''°. </ref> present,
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::'''The children of the victors are irreversible (P134b)
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::''' And reach the completion
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::'''And purity of the pāramitā of merit. V.11
 +
 +
::'''Merit refers to the [first] five pāramitās,
 +
::'''Its completion is due to being nonconceptual
 +
::'''About the three aspects,<ref>As V.14 explains, these refer to the three spheres of agent, object, and action. </ref> and its purity
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::'''Is by virtue of the relinquishment of its antagonistic factors. V.12
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::'''Generosity is the merit that arises from giving,
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::'''Discipline is declared to arise from discipline,
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::'''The pair of patience and dhyāna arises
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::'''From meditation, and vigor is present in all. V.13 (J117)
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::'''Conceptions in terms of the three spheres
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::'''Are asserted as the cognitive obscurations.
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::'''Antagonistic factors<ref>DP "conceptions" (''ram tog''). </ref> such as envy<ref>DP "miserliness" (''ser sna''). </ref>
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::'''Are held to be the afflictive obscurations. V.14
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::'''Without prajñā, the other [pāramitās] do not represent
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::'''The causes for relinquishing these [obscurations].
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::'''Therefore, prajñā is the highest one, and its<ref>MA/MB ''cāsyā'' instead of J ''cāsya''.</ref> root (D128b)
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::'''Is study, so study is supreme [too]. V.15
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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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:The Highest Virtues are 5 in number,
 +
:And there being no thought-construction
 +
:With regard to their 3 aspects,
 +
:Their accomplishment represents perfect Purification,
 +
:Since all hostile elements are completely removed.
 +
 +
<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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:'The [Highest of] Merits' means the [first] 5 Highest virtues,
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:'Its accomplishment' is owing to his being non-discriminative
 +
:With regard to the three aspects [of activity],
 +
:And 'the perfect purity' is caused by his removal of the opponents.
 +
 +
<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>
 +
:Once these five perfections of merit
 +
:are not ideated in threefold division,
 +
:they will become perfect and fully pure,
 +
:as their opposite facets are abandoned.
 
}}
 
}}

Latest revision as of 14:00, 16 September 2020

Ratnagotravibhāga Root Verse V.12

Verse V.12 Variations

पुण्यं पारमिताः पञ्च त्रेधा तदविकल्पनात्
तत्पूरिः परिशुद्धिस्तु तद् विपक्षप्रहाणतः
E. H. Johnston as input by the University of the West.[1]
puṇyaṃ pāramitāḥ pañca tredhā tadavikalpanāt
tatpūriḥ pariśuddhistu tad vipakṣaprahāṇataḥ
E. H. Johnston as input by the University of the West.[2]
བསོད་ནམས་ཕ་རོལ་ཕྱིན་པ་ལྔ། །
དེ་ལ་རྣམ་གསུམ་རྟོག་མེད་པས། །
དེ་རྫོགས་ཡོངས་སུ་དག་པ་ནི། །
དེ་ཡི་མི་མཐུན་ཕྱོགས་སྤང་ཕྱིར། །
Dege, PHI, 144
Merit refers to the [first] five pāramitās,
Its completion is due to being nonconceptual
About the three aspects, and its purity
Is by virtue of the relinquishment of its antagonistic factors.
When the Clouds Part, Brunnhölzl, 457 [3]
Ils n’ont aucune idée des trois pôles de l’acte
Quand ils s’adonnent aux cinq vertus liées aux mérites,
Si bien que pour parfaire et purifier,
Il leur suffit d’écarter les facteurs contraires.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse V.12

Tibetan
English
Sanskrit
Chinese

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

།ཚིགས་སུ་བཅད་པ་འདི་རྣམས་ཀྱི་དོན་ནི། ཚིགས་སུ་བཅད་པ་དགུས་བཤད་པར་རིག་པར་བྱ་སྟེ། གནས་དང་དེ་ནི་གྱུར་པ་དང་། །དེ་ཡི་ཡོན་ཏན་དོན་གྲུབ་སྟེ། །རྒྱལ་བ་ཡི་ནི་མཁྱེན་{br}པའི་ཡུལ། །རྣམ་བཞི་ཇི་སྐད་བརྗོད་འདི་ལ། །བློ་ལྡན་ཡོད་དང་ནུས་ཉིད་དང་། །ཡོན་ཏན་ལྡན་པར་མོས་པས་ན། །མྱུར་དུ་དེ་བཞིན་གཤེགས་པ་ཡི། །གོ་འཕང་འཐོབ་པའི་སྐལ་ལྡན་འགྱུར། །བསམ་མི་ཁྱབ་པའི་ཡུལ་འདི་ནི། །ཡོད་དང་བདག་འདྲས་ཐོབ་ནུས་དང་། །ཐོབ་པ་འདི་འདྲའི་{br}ཡོན་ཏན་དང་། །ལྡན་ཞེས་དད་པས་མོས་པའི་ཕྱིར། །འདུན་བརྩོན་དྲན་དང་བསམ་གཏན་དང་། །ཤེས་རབ་ལ་སོགས་ཡོན་ཏན་སྣོད། །བྱང་ཆུབ་སེམས་ནི་དེ་དག་ལ། །རྟག་ཏུ་ཉེ་བར་གནས་པར་འགྱུར། །དེ་ནི་རྟག་ཏུ་ཉེར་གནས་པས། །རྒྱལ་བའི་སྲས་པོ་ཕྱིར་མི་ལྡོག །བསོད་ནམས་ཕ་རོལ་ཕྱིན་{br}རྫོགས་དང་། །ཡོངས་སུ་དག་པ་ཉིད་དུ་འགྱུར། །བསོད་ནམས་ཕ་རོལ་ཕྱིན་པ་ལྔ། །དེ་ལ་རྣམ་གསུམ་རྟོག་མེད་པས། །དེ་རྫོགས་ཡོངས་སུ་དག་པ་ནི། །དེ་ཡི་མི་མཐུན་ཕྱོགས་སྤངས་ཕྱིར། །སྦྱིན་བྱུང་བསོད་ནམས་སྦྱིན་པ་དེ། །ཚུལ་ཁྲིམས་ལས་བྱུང་ཚུལ་ཁྲིམས་ཡིན། །བཟོད་དང་བསམ་གཏན་གཉིས་དག་ནི། །{br}སྒོམ་བྱུང་བརྩོན་འགྲུས་ཀུན་ཏུ་འགྲོ། །འཁོར་གསུམ་རྣམ་པར་རྟོག་པ་གང་། །དེ་ནི་ཤེས་བྱའི་སྒྲིབ་པར་འདོད། །སེར་སྣ་ལ་སོགས་རྣམ་རྟོག་གང་། །དེ་ནི་ཉོན་མོངས་སྒྲིབ་པར་འདོད། །ཤེས་རབ་ལས་གཞན་འདི་དག་ནི། །སྤོང་རྒྱུ་གཞན་མེད་དེ་ཡི་ཕྱིར། །ཤེས་རབ་མཆོག་ཡིན་དེ་བཞི་ནི། །
ཐོས་པ་དེ་ཕྱིར་ཐོས་པ་མཆོག

Other English translations[edit]

Obermiller (1931) [10]
The Highest Virtues are 5 in number,
And there being no thought-construction
With regard to their 3 aspects,
Their accomplishment represents perfect Purification,
Since all hostile elements are completely removed.
Takasaki (1966) [11]
'The [Highest of] Merits' means the [first] 5 Highest virtues,
'Its accomplishment' is owing to his being non-discriminative
With regard to the three aspects [of activity],
And 'the perfect purity' is caused by his removal of the opponents.
Fuchs (2000) [12]
Once these five perfections of merit
are not ideated in threefold division,
they will become perfect and fully pure,
as their opposite facets are abandoned.

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/MB °śakyatva° against J °śaktatva°.
  5. Following DP and C, tatcitta° is to be emended to tannitya°.
  6. As V.14 explains, these refer to the three spheres of agent, object, and action.
  7. DP "conceptions" (ram tog).
  8. DP "miserliness" (ser sna).
  9. MA/MB cāsyā instead of J cāsya.
  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.
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