Verse II.33

From Buddha-Nature
(Created page with "{{Verse |OriginalLanguage=Sanskrit |VerseNumber=II.33 |MasterNumber=200 |Variations={{VerseVariation |VariationLanguage=Sanskrit |VariationOriginal=दृष्टपूर्...")
 
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|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 422 <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]], 422 <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=Here, the meaning of this verse is to be understood in brief through the [following] eight verses.
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::'''One’s own welfare and that of others is taught'''
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::'''Through the vimukti[kāya] and the dharmakāya.'''
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::'''This foundation of one’s own welfare and that of others'''
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::'''Is endowed with the qualities such as being inconceivable'''. II.30
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::'''Buddhahood is the object of omniscient wisdom [alone]'''.
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::'''Since it is not the object of the three wisdoms''',
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::'''It is to be understood as being inconceivable'''
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::'''[Even] by people with wisdom.'''<ref>VT (fol. 14r6) glosses "the three wisdoms" as "those of study, reflection, and meditation" and "people with wisdom" as "śrāvakas, pratyekabuddhas, and bodhisattvas."</ref> II.31
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::'''Since it is subtle, it is not an object of study'''.
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::'''Since it is the ultimate, it is not [an object] of reflection'''.
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::'''Since it is the depth of the nature of phenomena''',
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::'''It is not [an object] of worldly meditation and so forth'''. II.32
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::'''For naive beings have never seen it before''',
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::'''Just as those born blind [have never seen] form'''.
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::'''Even noble ones [see it only] as an infant [would glimpse]'''
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::'''The orb of the sun while lying in the house<ref>VT (fol. 14r7) glosses °''madhya''° as °''sthāna''°, while Takasaki suggests the reading °''sudma''° instead of °''madhya''° (DP ''khyim''). </ref> of a new mother.''' II.33
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::'''It is permanent because it is free from arising'''.
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::'''It is everlasting since it is free from ceasing.'''
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::'''It is quiescent because it is without duality.'''
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::'''It is eternal since the nature of phenomena [always] remains'''. II.34 (J85)
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::'''It is peaceful because it is the reality of cessation.'''
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::'''It is all-pervasive since it realizes everything'''.
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::'''It is nonconceptual because it is nonabiding'''.
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::'''It is without attachment since the afflictions are relinquished'''. II.35
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::'''It is everywhere without obstruction'''
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::'''Because it is pure of all cognitive obscurations'''.
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::'''It is free from harsh sensations'''
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::'''Since it is a state of gentleness and workability'''.<ref>Skt. ''mṛdukarmaṇyabhāvāt''. DP read "since it is nondual and workable" (''gnyis med las su rung ba’i phyir''). </ref> II.36
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::'''It is invisible because it has no form'''. (D118a)
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::'''It is ungraspable since it has no characteristics'''.
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::'''It is splendid because it is pure by nature'''.
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::'''It is stainless because the stains are eliminated'''. II.37
 
}}
 
}}

Revision as of 15:10, 6 February 2020

Ratnagotravibhāga Root Verse II.33

Verse II.33 Variations

दृष्टपूर्वं न तद्यस्माद्वालैर्जात्यन्धकायवत्
आर्यैश्च सूतिकामध्यस्थित बालार्कबिम्बवत्
E. H. Johnston as input by the University of the West.[1]
dṛṣṭapūrvaṃ na tadyasmādvālairjātyandhakāyavat
āryaiśca sūtikāmadhyasthita bālārkabimbavat
E. H. Johnston as input by the University of the West.[2]
།གང་ཕྱིར་གཟུགས་ལ་དམུས་ལོང་བཞིན།
།བྱིས་པས་དེ་སྔོན་མཐོང་མ་མྱོང་།
།བཙས་པའི་ཁྱིམ་ནས་བུ་ཆུང་གིས།
།ཉི་མའི་གཟུགས་བཞིན་འཕགས་པས་ཀྱང་།
Dege, PHI, 126
For naive beings have never seen it before,
Just as those born blind [have never seen] form.
Even noble ones [see it only] as an infant [would glimpse]
The orb of the sun while lying in the house of a new mother.
When the Clouds Part, Brunnhölzl, 422 [3]
De même que les aveugles de naissance ne voient pas les formes,
Les êtres puérils ne l’ont jamais vue. Les êtres sublimes eux-mêmes
Sont pareils à des nourrissons qui entrevoient la forme du soleil
Depuis la chambre où ils viennent de naître.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse II.33

Tibetan
English
Sanskrit
Chinese

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

།ཚིགས་སུ་བཅད་པ་འདིའི་དོན་ནི་{br}མདོར་བསྡུ་ན་ཚིགས་སུ་བཅད་པ་བརྒྱད་ཀྱིས་རིག་པར་བྱ་སྟེ། རྣམ་གྲོལ་ཆོས་ཀྱི་སྐུ་དག་གིས། །རང་དང་གཞན་གྱི་དོན་བསྟན་ཏེ། །རང་གཞན་དོན་རྟེན་དེ་ལ་ནི། །བསམ་མི་ཁྱབ་སོགས་ཡོན་ཏན་ལྡན། །ཐམས་ཅད་མཁྱེན་པའི་ཡེ་ཤེས་ཡུལ། །སངས་རྒྱས་ཤེས་གསུམ་ཡུལ་མིན་ཕྱིར། །{br}ཡེ་ཤེས་ལུས་ཅན་རྣམས་ཀྱིས་ནི། །བསམ་མི་ཁྱབ་པར་རྟོགས་པར་བྱ། །ཕྲ་ཕྱིར་ཐོས་པའི་ཡུལ་མིན་ཏེ། །དོན་དམ་ཡིན་ཕྱིར་བསམ་བྱའི་མིན། །ཆོས་ཉིད་ཟབ་ཕྱིར་འཇིག་རྟེན་པའི། །སྒོམ་པ་ལ་སོགས་ཡུལ་མ་ཡིན། །གང་ཕྱིར་གཟུགས་ལ་དམུས་ལོང་བཞིན། །བྱིས་པས་དེ་སྔོན་མཐོང་མ་མྱོང་། །{br}བཙས་པའི་ཁྱིམ་ནས་བུ་ཆུང་གིས། །ཉི་མའི་གཟུགས་བཞིན་འཕགས་པས་ཀྱང་། །སྐྱེ་དང་བྲལ་ཞིང་རྟག་པ་སྟེ། །འགག་པ་མེད་ཕྱིར་བརྟན་པ་ཡིན། །གཉིས་མེད་ཕྱིར་ན་ཞི་བ་སྟེ། །གཡུང་དྲུང་ཆོས་ཉིད་གནས་ཕྱིར་རོ། །རབ་ཞི་འགོག་པའི་བདེན་པའི་ཕྱིར། །ཐམས་ཅད་རྟོགས་ཕྱིར་ཁྱབ་པ་{br}ཉིད། །གནས་པ་མེད་ཕྱིར་རྟོག་མེད་དེ། །ཉོན་མོངས་སྤངས་ཕྱིར་ཆགས་པ་མེད། །ཤེས་བྱའི་སྒྲིབ་ཀུན་དག་བྱའི་ཕྱིར། །ཐམས་ཅད་དུ་ནི་ཐོགས་པ་མེད། །གཉིས་མེད་ལས་སུ་རུང་བའི་ཕྱིར། །རྩུབ་པའི་རེག་དང་བྲལ་བའི་ཕྱིར། །དེ་གཟུགས་མེད་ཅིང་བལྟར་མེད་དེ། །མཚན་མ་
མེད་ཕྱིར་གཟུང་དུ་མེད། །དགེ་བའི་རང་བཞིན་དག་པའི་ཕྱིར། །དྲི་མེད་དྲི་མ་སྤངས་ཕྱིར་རོ།

Other English translations[edit]

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. 14r6) glosses "the three wisdoms" as "those of study, reflection, and meditation" and "people with wisdom" as "śrāvakas, pratyekabuddhas, and bodhisattvas."
  5. VT (fol. 14r7) glosses °madhya° as °sthāna°, while Takasaki suggests the reading °sudma° instead of °madhya° (DP khyim).
  6. Skt. mṛdukarmaṇyabhāvāt. DP read "since it is nondual and workable" (gnyis med las su rung ba’i phyir).

dharmakāya - "Truth body" or "true being" — One of the three bodies of a buddha. In Mahāyāna Buddhism, it often refers to a kind of fundamental principle or the true nature of reality itself. Skt. धर्मकाय Tib. ཆོས་སྐུ་ Ch. 法身

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

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་

advaya - Literally, "without duality," it refers to that which is indivisible, in that it is not divided into two. Skt. अद्वय Tib. གཉིས་མེད་ Ch. 不二

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