Verse II.40

From Buddha-Nature
(Created page with "{{Verse |OriginalLanguage=Sanskrit |VerseNumber=II.40 |MasterNumber=207 |Variations={{VerseVariation |VariationLanguage=Sanskrit |VariationOriginal=विचित्रसद...")
 
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|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 423 <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]], 423 <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=(6) Now, this tathāgatahood manifests<ref>I follow MA °''vṛtty api'' against J °''vṛttyāpi''.</ref> as being inseparable from its unconditioned qualities, just as space. Nevertheless, since it is endowed with unique attributes, one should see that it, through its particular applications of inconceivable great means, compassion, and prajñā and by way of the three stainless kāyas (svābhāvika[kāya], sāmbhogika[kāya], and nairmāṇika[kāya]), manifests as the cause that brings about the benefit and happiness of beings P123a) in an uninterrupted, endless, and effortless manner for as long as [saṃsāric] existence lasts. [Thus, there follow] these four verses here<ref>I follow MB tatreme (confirmed by DP ''tshigs su bcad pa ’di bzhi'') against J ''tatra''.</ref> on the distinction of the [three] buddhakāyas, which refer to the topic of '''manifestation'''.
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::'''Without beginning, middle, and end, undifferentiable''',
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::'''Nondual,<ref>VT (fol. 14r7) glosses this as "free from the two extremes."</ref> freed<ref>I follow MB °''viyuktaṃ'' (confirmed by DP ''bral'') against J ''vimuktaṃ''.</ref> in three ways,<ref>VT (fol. 14r7) glosses "in three ways" as "afflictive obscurations, cognitive obscurations, and obscurations of meditative equipoise."</ref> stainless, and nonconceptual—'''
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::'''This is the nature of the dharmadhātu, which is seen'''
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::'''In meditative equipoise by yogins who strive for it'''.<ref>DP ''de rtogs pa''.</ref> II.38
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::'''It is the stainless basic element<ref>I follow J ''amalaḥ sa dhātuḥ'', based on DP ''dri med dbyings de''. MB ''amalo ’sau'' (which is unmetrical) should, according to VT (fol. 14r7), read ''amalaś cāsau āśraya''. VT glosses this as "the stainless basis that is the dharmakāya" (''amalāśrayo dharmakāyaḥ''). </ref> of the tathāgatas''',
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::'''Which is endowed with qualities that are immeasurable, inconceivable,'''
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::'''Unequaled, and far surpass the sand grains in the river Gaṅgā [in number]''' (J86)
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::'''And which has eradicated all flaws including their latent tendencies'''. II.39
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::'''Through physical appearances in the form of various light rays of the genuine dharma''',<ref>VT (fol. 14v1) glosses "in the form of various light rays of the genuine dharma" as "the spoken teachings" (''deśanoktā''). </ref>
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::'''It makes efforts in accomplishing the goal of liberating beings''',<ref>Skt. ''jagadvimokṣārthasamāhṛtodyamaḥ'' (confirmed by DP '' ’gro ba’i rnam grol don grub la brtson pa''). C has here "it accomplishes the liberation of beings without ever resting,"which seems to correspond to "by way of the welfare of sentient beings being uninterrupted" and "uninterrupted activity"in the commentarial verses II.49d and II.51ab below. Therefore, Schmithausen suggests *''jagadvimokṣārtha-sadā-(a)ratodyamaḥ'' or *°''ārtham anāratodyamaḥ'' for II.40b.</ref>
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::''' In its actions resembling the precious king of wish-fulfilling jewels'''
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::'''[In assuming] various appearances but not having their nature'''.<ref>Against MB and DP, Schmithausen gives preference to C and suggests ''vicitrabhāso'' for ''vicitrabhāvo'' because II.51c has ''atatsvabhāvākhyāne''. However, ''bhāva'' can also mean "appearance" and the contrast ''bhāva/niḥsvabhāva'' is rather common in mahāyāna texts.</ref> II.40
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::'''The cause in [various] worlds for introducing [beings]'''
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::'''To the path of peace, maturing them, and giving them the prophecies'''
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::'''Is this apparitional form [of the dharmakāya], which always abides in it''',
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::'''Just as the element of form does in the element of space.'''<ref>VT (fol. 14v1) says that II.40 describes the sambhogakāya and II.41 the nirmāṇakāya.</ref> II.41
 
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Revision as of 15:13, 6 February 2020

Ratnagotravibhāga Root Verse II.40

Verse II.40 Variations

विचित्रसद्धर्ममयूखविग्रहै-
र्जगद्विमोक्षार्थसमाहृतोद्यमः
क्रियासु चिन्तामणिराजरत्नव-
द्विचित्रभावो न च तत्स्वभववान्
E. H. Johnston as input by the University of the West.[1]
vicitrasaddharmamayūkhavigrahair-
jagadvimokṣārthasamāhṛtodyamaḥ
kriyāsu cintāmaṇirājaratnava-
dvicitrabhāvo na ca tatsvabhavavān
E. H. Johnston as input by the University of the West.[2]
།སྣ་ཚོགས་དམ་ཆོས་འོད་ཟེར་མངའ་བའི་སྐུས།
།འགྲོ་བའི་རྣམ་གྲོལ་དོན་གྲུབ་ལ་བརྩོན་པ།
།མཛད་པ་ཡིད་བཞིན་ནོར་བུའི་རྒྱལ་བཞིན་ཏེ།
།སྣ་ཚོགས་དངོས་ཀྱང་དེ་ཡི་རང་བཞིན་མིན།
Dege, PHI, 127
Through physical appearances in the form of various light rays of the genuine dharma,
It makes efforts in accomplishing the goal of liberating beings,
In its actions resembling the precious king of wish-fulfilling jewels
[In assuming] various appearances but not having their nature.
When the Clouds Part, Brunnhölzl, 423 [3]
Avec le vrai Dharma sous ses deux aspects,
avec des corps rayonnant de lumières,
Il s’empresse d’accomplir son but, celui de libérer les êtres,
Et pour ce faire il agit comme le souverain des Joyaux magiques
En revêtant toutes les apparences possibles
sans être leur essence pour autant.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse II.40

Tibetan
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Sanskrit
Chinese

Full Tibetan Commentary
Full English Commentary
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།དེ་བཞིན་གཤེགས་པ་ཉིད་འདི་ནམ་མཁའ་ལྟར་འདུས་མ་བྱས་པའི་ཡོན་ཏན་དང་། རྣམ་པར་དབྱེ་བ་མེད་པར་འཇུག་པ་ཡང་སྲིད་པ་ཇི་སྲིད་ཀྱི་བར་དུ་བསམ་གྱིས་མི་ཁྱབ་པ་ཐབས་{br}ཆེན་པོ་དང་། སྙིང་རྗེ་དང་། ཤེས་རབ་ཀྱིས་ཡོངས་སུ་སྦྱོང་བའི་ཁྱད་པར་གྱིས་འགྲོ་བ་ལ་ཕན་པ་དང་བདེ་བ་སྒྲུབ་པའི་རྒྱུའི་ངོ་བོ་ཉིད་དང་། རྫོགས་པར་ལོངས་སྤྱོད་པ་དང་། སྤྲུལ་པ་སྟེ། དྲི་མ་མེད་པ་གསུམ་གྱིས་བར་ཆད་མེད་ཅིང་རྒྱུན་མི་འཆད་པར་ལྷུན་གྱིས་གྲུབ་པས་འཇུག་པར་{br}བལྟ་བར་བྱ་སྟེ་མ་འདྲེས་པའི་ཆོས་དང་ལྡན་པའི་ཕྱིར་རོ། །དེ་ལ་འཇུག་པའི་དོན་ལས་བརྩམས་ནས། སངས་རྒྱས་ཀྱི་སྐུ་རྣམ་པར་དབྱེ་བའི་ཚིགས་སུ་བཅད་པ་འདི་བཞི་སྟེ། ཐོག་མ་དབུས་མཐའ་མེད་ཅིང་རྣམ་དབྱེར་མེད། །གཉིས་མེད་གསུམ་བྲལ་དྲི་མེད་རྣམ་རྟོག་མེད། །ཆོས་དབྱིངས་{br}རང་བཞིན་གང་ཡིན་དེ་རྟོགས་པ། །མཉམ་པར་གཞག་པའི་རྣལ་འབྱོར་པ་ཡིས་མཐོང་། །གཞལ་མེད་གང་གཱའི་བྱེ་མ་ལས་འདས་པ། །བསམ་མེད་མཉམ་མེད་ཡོན་ཏན་རྣམས་དང་ལྡན། །དེ་བཞིན་གཤེགས་པའི་དྲི་མེད་དབྱིངས་དེ་ནི། །བག་ཆགས་བཅས་པའི་ཉེས་པ་རྣམ་སྤངས་པ། །{br}སྣ་ཚོགས་དམ་ཆོས་འོད་ཟེར་མངའ་བའི་སྐུས། །འགྲོ་བའི་རྣམ་གྲོལ་དོན་གྲུབ་ལ་བརྩོན་པ། །མཛད་པ་ཡིད་བཞིན་ནོར་བུའི་རྒྱལ་བཞིན་ཏེ། །སྣ་ཚོགས་དངོས་དང་དེ་ཡི་རང་བཞིན་མིན། །འཇིག་རྟེན་ཞི་བའི་ལམ་ལ་འཇུག་པ་དང་། །རབ་ཏུ་སྨིན་དང་ལུང་སྟོན་རྒྱུ་ཡི་གཟུགས། །གང་{br}ཡིན་དེ་ཡང་འདིར་ནི་རྟག་གནས་ཏེ། །ནམ་མཁའི་ཁམས་སུ་གཟུགས་ཀྱི་ཁམས་བཞིན་ནོ།

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. I follow MA °vṛtty api against J °vṛttyāpi.
  5. I follow MB tatreme (confirmed by DP tshigs su bcad pa ’di bzhi) against J tatra.
  6. VT (fol. 14r7) glosses this as "free from the two extremes."
  7. I follow MB °viyuktaṃ (confirmed by DP bral) against J vimuktaṃ.
  8. VT (fol. 14r7) glosses "in three ways" as "afflictive obscurations, cognitive obscurations, and obscurations of meditative equipoise."
  9. DP de rtogs pa.
  10. I follow J amalaḥ sa dhātuḥ, based on DP dri med dbyings de. MB amalo ’sau (which is unmetrical) should, according to VT (fol. 14r7), read amalaś cāsau āśraya. VT glosses this as "the stainless basis that is the dharmakāya" (amalāśrayo dharmakāyaḥ).
  11. VT (fol. 14v1) glosses "in the form of various light rays of the genuine dharma" as "the spoken teachings" (deśanoktā).
  12. Skt. jagadvimokṣārthasamāhṛtodyamaḥ (confirmed by DP ’gro ba’i rnam grol don grub la brtson pa). C has here "it accomplishes the liberation of beings without ever resting,"which seems to correspond to "by way of the welfare of sentient beings being uninterrupted" and "uninterrupted activity"in the commentarial verses II.49d and II.51ab below. Therefore, Schmithausen suggests *jagadvimokṣārtha-sadā-(a)ratodyamaḥ or *°ārtham anāratodyamaḥ for II.40b.
  13. Against MB and DP, Schmithausen gives preference to C and suggests vicitrabhāso for vicitrabhāvo because II.51c has atatsvabhāvākhyāne. However, bhāva can also mean "appearance" and the contrast bhāva/niḥsvabhāva is rather common in mahāyāna texts.
  14. VT (fol. 14v1) says that II.40 describes the sambhogakāya and II.41 the nirmāṇakāya.

prajñā - One of the key terms for wisdom or knowledge, most often having the sense of insight, transcendent knowledge, or perhaps gnosis. In some contexts it can also refer to cognition or intellectual understanding. Skt. प्रज्ञा Tib. ཤེས་རབ་ Ch. 般若

dharmadhātu - The fundamental expanse from which all phenomena emerge. Skt. धर्मधातु Tib. ཆོས་དབྱིངས་ Ch. 法界

dhātu - A fundamental component or essential constituent. Skt. धातु Tib. ཁམས་ Ch. 界

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

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་

niḥsvabhāva - Lacking inherent existence. Skt. निःस्वभाव Tib. ངོ་བོ་ཉིད་མེད་པ་

Mahāyāna - Mahāyāna, or the Great Vehicle, refers to the system of Buddhist thought and practice which developed around the beginning of Common Era, focusing on the pursuit of the state of full enlightenment of the Buddha through the realization of the wisdom of emptiness and the cultivation of compassion. Skt. महायान Tib. ཐེག་པ་ཆེན་པོ། Ch. 大乘

nirmāṇakāya - An fully enlightened Buddha is said to have the power to manifest in many forms in order to help the sentient beings. The emanation body of a buddha, as the third of the three bodies of a buddha, refers to the many forms in which a buddha can manifest and which are accessible to ordinary sentient beings. Buddhist scholars present four types of emanation bodies: emanation as supreme being, emanation as rebirth, emanation as artisan and emanation in diverse forms. Skt. निर्माणकाय Tib. སྤྲུལ་སྐུ། Ch. 化身

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