Verse II.7

From Buddha-Nature
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As for its being said [above] that "purity is the nature of the fundamental change," here, in brief, purity is twofold—natural purity and the purity (P121a) of being without stains. Here, natural purity is [in itself] liberation, but it is not [yet] freed because the '''luminous''' nature of the mind has not become freed from '''adventitious''' stains. The purity of being '''without stains''' is [both] liberation and freed because the '''luminous''' nature of the mind has become freed from all '''adventitious''' stains without exception, just as water and so on [having become freed from] the stains of silt and so on.<ref>I follow MA/MB ''rajomalādibhyaḥ'' against J ''rajojalādibhyaḥ''. </ref>
 
As for its being said [above] that "purity is the nature of the fundamental change," here, in brief, purity is twofold—natural purity and the purity (P121a) of being without stains. Here, natural purity is [in itself] liberation, but it is not [yet] freed because the '''luminous''' nature of the mind has not become freed from '''adventitious''' stains. The purity of being '''without stains''' is [both] liberation and freed because the '''luminous''' nature of the mind has become freed from all '''adventitious''' stains without exception, just as water and so on [having become freed from] the stains of silt and so on.<ref>I follow MA/MB ''rajomalādibhyaḥ'' against J ''rajojalādibhyaḥ''. </ref>
 +
|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>
 +
:The causes for the removal of these Obscurations
 +
:Are the two kinds of Highest Wisdom,—
 +
:That which is free from (dialectical) construction,
 +
:And that which follows (the concentrated trance).
 +
 +
<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>
 +
:The cause of dissolving these two obstructions is Wisdom,
 +
:Which is again considered as of two kinds,
 +
:One is the Non-discriminative [Wisdom]
 +
:And the other is the knowledge, obtained afterwards.
 +
 +
<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>
 +
:Twofold wisdom causes release from the two veils.
 +
:Since there is the one that is free from ideation
 +
:and the one ensuing from this in post-meditation,
 +
:it is held that there are [two] primordial wisdoms.
 
}}
 
}}

Revision as of 11:13, 6 February 2020

Ratnagotravibhāga Root Verse II.7

Verse II.7 Variations

द्वयावरणविश्लेषहेतुर्ज्ञानद्वयं पुनः
निर्विकल्प च तत्पृष्ठलब्धं तज्ज्ञानमिष्यते
E. H. Johnston as input by the University of the West.[1]
dvayāvaraṇaviśleṣaheturjñānadvayaṃ punaḥ
nirvikalpa ca tatpṛṣṭhalabdhaṃ tajjñānamiṣyate
E. H. Johnston as input by the University of the West.[2]
།སྒྲིབ་པ་གཉིས་དང་བྲལ་བ་ཡི།
།རྒྱུ་ནི་ཡེ་ཤེས་གཉིས་ཡིན་ཏེ།
།མི་རྟོག་པ་དང་དེ་ཡི་ནི།
།རྗེས་ཐོབ་དེ་ནི་ཡེ་ཤེས་འདོད།
Dege, PHI, 124
The cause of becoming separated
From the two obscurations is twofold wisdom.
This wisdom is asserted as the nonconceptual one
And the one attained subsequent to that.
When the Clouds Part, Brunnhölzl, 417 [3]
On affirme que la séparation d’avec les deux voiles
A pour cause une double sagesse
L’absence de pensée [de la méditation]
Et la sagesse de la post-méditation.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse II.7

Tibetan
English
Sanskrit
Chinese

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

།ཚིགས་སུ་བཅད་པ་འདིའི་དོན་ནི་མདོར་བསྡུ་ན་{br}ཚིགས་སུ་བཅད་པ་བཞིས་རིག་པར་བྱ་སྟེ། སངས་རྒྱས་ཉིད་ནི་དབྱེར་མེད་པ། །དག་པའི་ཆོས་ཀྱིས་རབ་དབྱེ་བ། །ཉི་མཁའ་བཞིན་དུ་ཡེ་ཤེས་དང་། །སྤངས་པ་གཉིས་ཀྱི་མཚན་ཉིད་དོ། །འོད་གསལ་བྱས་མིན་དབྱེར་མེད་པར། །གཟུགས་ཅན་གང་གཱའི་ཀླུང་གི་ནི། །རྡུལ་ལས་{br}འདས་པའི་སངས་རྒྱས་ཀྱི། །ཆོས་རྣམས་ཀུན་དང་ལྡན་པ་ཉིད། །རང་བཞིན་གྱིས་ནི་མ་གྲུབ་དང་། །ཁྱབ་དང་གློ་བུར་བ་ཉིད་ཀྱིས། །ཉོན་མོངས་ཤེས་བྱའི་སྒྲིབ་པ་དེ། །སྤྲིན་དང་འདྲ་བར་བརྗོད་པ་ཡིན། །སྒྲིབ་པ་གཉིས་དང་བྲལ་བ་ཡི། །རྒྱུ་ནི་ཡེ་ཤེས་གཉིས་ཡིན་ཏེ། །མི་རྟོག་པ་དང་དེ་{br}ཡི་ནི། །རྗེས་ཐོབ་དེ་ནི་ཡེ་ཤེས་འདོད། །རྣམ་པར་དག་པ་ནི་གནས་ཡོངས་སུ་གྱུར་པའི་ངོ་བོ་ཉིད་ཡིན་ནོ། །ཞེས་བརྗོད་པ་གང་ཡིན་པ་དེ་ལ་རྣམ་པར་དག་པ་ནི་མདོར་བསྡུ་ན་རྣམ་པ་གཉིས་ཏེ། རང་བཞིན་གྱིས་རྣམ་པར་དག་པ་དང་། དྲི་མ་མེད་པའི་རྣམ་པར་དག་པའོ། །དེ་ལ་རང་བཞིན་{br}གྱིས་རྣམ་པར་དག་པ་ནི། གང་ཞིག་རྣམ་པར་གྲོལ་བ་དང་བྲལ་བ་ནི་མ་ཡིན་པ་སྟེ། སེམས་ཀྱི་རང་བཞིན་འོད་གསལ་བ་གློ་བུར་གྱི་དྲི་མ་དང་མ་བྲལ་བའི་ཕྱིར་རོ། །དྲི་མ་མེད་པའི་རྣམ་པར་དག་པ་ནི། རྡུལ་ལ་སོགས་པ་ལ་ཆུ་ལ་སོགས་པ་བཞིན་དུ་རྣམ་པར་གྲོལ་བ་དང་བྲལ་བ་སྟེ། སེམས་ཀྱི་{br}རང་བཞིན་འོད་གསལ་བ་ལ་གློ་བུར་གྱི་དྲི་མ་མཐའ་དག་དང་བྲལ་བའི་ཕྱིར་རོ།

Other English translations[edit]

Obermiller (1931) [7]
The causes for the removal of these Obscurations
Are the two kinds of Highest Wisdom,—
That which is free from (dialectical) construction,
And that which follows (the concentrated trance).
Takasaki (1966) [8]
The cause of dissolving these two obstructions is Wisdom,
Which is again considered as of two kinds,
One is the Non-discriminative [Wisdom]
And the other is the knowledge, obtained afterwards.
Fuchs (2000) [9]
Twofold wisdom causes release from the two veils.
Since there is the one that is free from ideation
and the one ensuing from this in post-meditation,
it is held that there are [two] primordial wisdoms.

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. VT (fol. 14r3) relates "two"to "relinquishment,"referring to the characteristic of the elimination of afflictive and cognitive obscurations.
  5. I follow MA/MB tasmin against J tasmān.
  6. I follow MA/MB rajomalādibhyaḥ against J rajojalādibhyaḥ.
  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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