Verse V.8

From Buddha-Nature
(Created page with "{{Verse |OriginalLanguage=Sanskrit |VerseNumber=V.8 |MasterNumber=385 |Variations={{VerseVariation |VariationLanguage=Sanskrit |VariationOriginal=धिमानस्ति...")
 
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|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 456 <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]], 456 <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.
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::'''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
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 +
::'''The intelligent have faith in [the foundation’s] existing,
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::'''[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
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::'''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
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::'''Merit refers to the [first] five pāramitās,
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::'''Its completion is due to being nonconceptual
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::'''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 J17)
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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
 
}}
 
}}

Revision as of 11:47, 7 February 2020

Ratnagotravibhāga Root Verse V.8

Verse V.8 Variations

धिमानस्तित्वशक्तत्वगुणवत्त्वा धिमुक्तितः
तथागतपदप्राप्तिभव्यतामाशु गच्छति
E. H. Johnston as input by the University of the West.[1]
dhimānastitvaśaktatvaguṇavattvā dhimuktitaḥ
tathāgatapadaprāptibhavyatāmāśu gacchati
E. H. Johnston as input by the University of the West.[2]
།བློ་ལྡན་ཡོད་དང་ནུས་ཉིད་དང་།
།ཡོན་ཏན་ལྡན་པ་མོས་པས་ནི།
།མྱུར་དུ་དེ་བཞིན་གཤེགས་པ་ནི།
།གོ་འཕང་ཐོབ་པའི་སྐལ་ལྡན་འགྱུར།
Dege, PHI, 143
The intelligent have faith in [the foundation’s] existing,
[Its change’s] being possible, and its being endowed with qualities.
Therefore, they swiftly become suitable
To attain the state of a tathāgata.
When the Clouds Part, Brunnhölzl, 456 [3]
Les êtres intelligents, confiants dans l’existence,
Les capacités et les qualités de cette base,
Auront sans tarder la bonne fortune
D’atteindre l’état de tathāgata.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse V.8

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]

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.

ātman - Though it can simply be used as the expression "I" or "me", in Indian thought the notion of self refers to a permanent, unchanging entity, such as that which passes from life to life in the case of people, or the innate essence (svabhāva) of phenomena. Skt. आत्मन् Tib. བདག་ Ch. 我,灵魂

bodhicitta - The altruistic thought to seek enlightenment for the sake of all sentient beings. It is said to have two aspects: compassion aimed at sentient beings and their problems and the wisdom of enlightenment as the solution. Skt. बोधिचित्त Tib. བྱང་ཆུབ་སེམས། Ch. 菩提心

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

pāramitā - The six or ten types of practices which lead an individual to Buddhahood. The practice of perfections is particularly important in Mahāyāna Buddhism in which the entire path of the Bodhisattva to reach full enlightenment is included in the six or ten perfections. The six perfections are that of giving, of discipline, patience, zeal, meditation, and wisdom. The perfection of skill-in-means, aspirations, power, and pristine wisdom are added to them to make ten perfections. Skt. पारमिता Tib. ཕར་ཕྱིན།,ཕ་རོལ་ཏུ་ཕྱིན་པ། Ch. 波羅蜜

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་

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