Verse IV.1

From Buddha-Nature
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::'''The activities of guidance [that suit] the constitutions of those to be guided''',  
 
::'''The activities of guidance [that suit] the constitutions of those to be guided''',  
 
::'''And in finding the [proper] place and time for this [activity]'''. IV.1
 
::'''And in finding the [proper] place and time for this [activity]'''. IV.1
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::'''Having churned<ref>I follow MB and VT (fol. 15v7) ''nirmathya'' against J ''niṣpādya'' (referring to ''niryāṇam'' in IV.5; Schmithausen suggests ''niryāya''). DP read "accomplished" (''bsgrubs te'').</ref> the entire [ocean-like mahā]yāna,<ref>See the explanation in IV.9. However, VT (fol. 15v7) glosses "yāna" as "the three yānas."</ref> which contains the jewels of the host of supreme qualities and the water of wisdom''',<ref>I follow VT (fol. 16r1) °''ratnāmbugarbhaṃ'', which is also Schmithausen’s reading of MB and supported by DP ''chi mtsho'', against J °''ratnasvagarbhaṃ''. Note that DP ''yon tan rin chen mchog tshogs'' does not accord with the position of ratna in that compound and moreover contradicts the explanation of the proper order of this compound in IV.9.</ref>
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And having seen buddhahood, which is like the vast sky without middle and end pervaded by the sun rays of merit and wisdom''',<ref> DP split the long compound ''puṇya . . . ābham'' after °''raśmi'' and wrongly relate "the sun rays of merit and wisdom"to "yāna,"while reading "like the vast [all-]pervasive sky without middle and end."My translation follows de Jong and C.</ref>
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::'''[Existing] as a treasure of stainless qualities in all sentient beings without difference''',
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::'''The wind-like compassion of the victors blows away the web of the clouds of afflictive and cognitive [obscurations]'''. IV.2
 
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}}

Revision as of 09:15, 7 February 2020

Ratnagotravibhāga Root Verse IV.1

Verse IV.1 Variations

विनेयधातौ विनयाभ्युपाये
विनेयधातोर्विनयक्रियायाम्
तद्देशकाले गमने च नित्यं
विभोरनाभोगत एव वृत्तिः
E. H. Johnston as input by the University of the West.[1]
vineyadhātau vinayābhyupāye
vineyadhātorvinayakriyāyām
taddeśakāle gamane ca nityaṃ
vibhoranābhogata eva vṛttiḥ
E. H. Johnston as input by the University of the West.[2]
།།གདུལ་བྱའི་ཁམས་དང་འདུལ་བའི་ཐབས་དང་ནི།
།གདུལ་བྱའི་ཁམས་ཀྱི་གདུལ་བྱའི་བྱ་བ་དང་།
།དེ་ཡི་ཡུལ་དང་དུས་སུ་གཤེགས་པ་ལ།
།ཁྱབ་བདག་རྟག་ཏུ་ལྷུན་གྱིས་གྲུབ་པར་འཇུག
Dege, PHI, 133
The lord always engages without effort
In the constitutions of those to be guided, the means to guide them,
The activities of guidance [that suit] the constitutions of those to be guided,
And in finding the [proper] place and time for this [activity]
When the Clouds Part, Brunnhölzl, 437 [3]
L’Omniprésent se manifeste toujours spontanément
Et arrive sur les lieux au moment opportun
Selon les dispositions du disciple, les moyens de le discipliner
Et la discipline qu’il convient d’appliquer.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse IV.1

Tibetan
English
Sanskrit
Chinese

Full Tibetan Commentary
Full English Commentary
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Full Chinese Commentary

།།ད་ནི་དེའི་ལས་རྒྱལ་བའི་མཛད་པ་བརྗོད་པར་བྱའོ། །དེ་{br}ཡང་མདོར་བསྡུ་ན་ལྷུན་གྱིས་གྲུབ་པ་དང་། རྒྱུན་མི་འཆད་པ་རྣམ་པ་གཉིས་ཀྱིས་འཇུག་སྟེ། དེས་ན་དེའི་རྗེས་ལ་སངས་རྒྱས་ཀྱི་མཛད་པ་ལྷུན་གྱིས་གྲུབ་ཅིང་རྒྱུན་མི་འཆད་པ་ཉིད་ལས་བརྩམས་ཏེ་ཚིགས་སུ་བཅད་པ། གདུལ་བྱའི་ཁམས་དང་འདུལ་བྱེད་ཐབས་དང་ནི། །གདུལ་བྱའི་ཁམས་ཀྱི་{br}གདུལ་བྱའི་བྱ་བ་དང་། །དེ་ཡི་ཡུལ་དང་དུས་སུ་གཤེགས་པ་ལ། །ཁྱབ་བདག་རྟག་ཏུ་ལྷུན་གྱིས་གྲུབ་པར་འཇུག །ཡོན་ཏན་རིན་ཆེན་མཆོག་ཚོགས་དང་ལྡན་ཡེ་ཤེས་ཆུ་མཚོ་བསོད་ནམས་ཡེ་ཤེས་ཉི་འོད་ཅན། །ཐེག་པ་མ་ལུས་ངེས་པར་བསྒྲུབས་ཏེ་མཐའ་དང་དབུས་མེད་རྒྱ་ཆེན་ནམ་མཁའ་ལྟར་{br}ཁྱབ་པ། །སངས་རྒྱས་ཉིད་ནི་ཡོན་ཏན་དྲི་མ་མེད་སྟེར་སེམས་ཅན་ཀུན་ལ་ཁྱད་མེད་རྣམས་གཟིགས་ནས། །ཉོན་མོངས་ཤེས་བྱའི་སྤྲིན་གྱི་དྲ་བ་སངས་རྒྱས་རྣམས་ཀྱི་ཐུགས་རྗེའི་རླུང་གིས་རྣམ་པར་འཐོར།

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 VT (fol. 15v7) apratipraśrabhi° (also suggested by Schmithausen in accordance with J99.16 and J99.21) against J apraśrabdhi°. The same goes for °apratipraśrabdhaṃ against J ° apraśrabdhaṃ (MB aprapra° and °apart°, respectively).
  5. Skt. sattvadhātu is taken by most commentaries as "constitutions of sentient beings" (C also has "constitution"in IV.4a). However, as GC (528.4–5) points out, "the actual object of buddha activity is the stained tathāgata heart of those to be guided." See also IV.10cd, which comments on IV.2c, saying that the basic element in all sentient beings is like a treasure seen by the buddhas.
  6. I follow MB and VT (fol. 15v7) nirmathya against J niṣpādya (referring to niryāṇam in IV.5; Schmithausen suggests niryāya). DP read "accomplished" (bsgrubs te).
  7. See the explanation in IV.9. However, VT (fol. 15v7) glosses "yāna" as "the three yānas."
  8. I follow VT (fol. 16r1) °ratnāmbugarbhaṃ, which is also Schmithausen’s reading of MB and supported by DP chi mtsho, against J °ratnasvagarbhaṃ. Note that DP yon tan rin chen mchog tshogs does not accord with the position of ratna in that compound and moreover contradicts the explanation of the proper order of this compound in IV.9.
  9. DP split the long compound puṇya . . . ābham after °raśmi and wrongly relate "the sun rays of merit and wisdom"to "yāna,"while reading "like the vast [all-]pervasive sky without middle and end."My translation follows de Jong and C.
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