Verse V.14

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Ratnagotravibhāga Root Verse V.14

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Verse V.14 Variations

त्रिमण्डलविकल्पो यस्तज्ज्ञेयावरणं मतम्
मात्सर्यादिविपक्षो यस्तत् क्लेशावरणं मतम्

E. H. Johnston as input by the University of the West.^[1]

trimaṇḍalavikalpo yastajjñeyāvaraṇaṃ matam
mātsaryādivipakṣo yastat kleśāvaraṇaṃ matam

E. H. Johnston as input by the University of the West.^[2]

།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།

Dege, PHI, 144

Conceptions in terms of the three spheres
Are asserted as the cognitive obscurations.
Antagonistic factors such as envy
Are held to be the afflictive obscurations.

When the Clouds Part, Brunnhölzl, 457 ^[3]

La pensée qu’un acte ait trois pôles

Peut définir le voile cognitif.

De l’avarice et des autres pensées,

On dit qu’elles forment le voile émotionnel.

Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse V.14

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།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་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་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་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། །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]

Digital Sanskrit Buddhist Canon Unicode Input
Digital Sanskrit Buddhist Canon Unicode Input
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.
I follow MA/MB °śakyatva° against J °śaktatva°.
Following DP and C, tatcitta° is to be emended to tannitya°.
As V.14 explains, these refer to the three spheres of agent, object, and action.
DP "conceptions" (ram tog).
DP "miserliness" (ser sna).
MA/MB cāsyā instead of J cāsya.

[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.

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[3]

[4]

[5]

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@@ Line 16: / Line 16: @@
 |VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 457 <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>
 }}
-|EnglishCommentary=(1) [This sūtra] says that [buddha activity] resembles the appearance of Śakra.<ref>D100, fols. 278b.6–280b.1.</ref>
+|EnglishCommentary=The summarized meaning of these verses should be understood by the following nine verses.
-::'''Suppose the ground of the earth'''
+::'''With regard to the foundation, its change,
-::'''Consisted of pure beryl'''
+::'''Its qualities, and the promotion of welfare,
-::'''And, due to its clarity, one would see in it'''
+::'''These four aspects of the object of the wisdom
-::'''The chief of gods with his host of apsaras''' IV.14
+::'''Of the victors as they were described, V.7
-::'''As well as his palace Vaijayanta''',
+::'''The intelligent have faith in [the foundation’s] existing,
-::'''Celestial dwellers other than him''',
+::'''[Its change’s] being possible,<ref>I follow MA/MB °''śakyatva''° against J °''śaktatva''°. </ref> and its being endowed with qualities.
-::'''Their various palaces''',
+::'''Therefore, they swiftly become suitable
-::'''And their divine abundances'''. IV.15
+::'''To attain the state of a tathāgata. V.8
-::'''Upon that, the assemblies of men and women''' P128b)
+::'''They are full of confidence and faith, [thinking,]
-::'''Who dwell on the ground of the earth'''
+::'''"This inconceivable object exists,
-::'''Would take sight of this appearance'''
+::'''Can be attained by someone like me,
-::'''And make the following prayer:''' IV.16
+::'''And, once attained, possesses such qualities." V.9
-::'''"May we too before long'''
+::'''Thereby, bodhicitta as the receptacle
-::'''Become like that lord of gods!"'''
+::'''Of qualities such as confidence, vigor,
-::'''Then, in order to attain that [state]''', (D123a)
+::'''Mindfulness, dhyāna, and prajñā
-::'''They would immerse themselves in adopting virtue'''. IV.17
+::'''Is present in them at all times. V.10
-::'''Though being unaware that this'''
+::'''Since that [bodhicitta] is always<ref>Following DP and C, ''tatcitta''° is to be emended to ''tannitya''°. </ref> present,
-::'''Was merely an appearance, they would pass away'''
+::'''The children of the victors are irreversible P134b)
-::'''From the earth and be born in heaven'''
+::''' And reach the completion
-::'''By virtue of their pure karma'''. IV.18
+::'''And purity of the pāramitā of merit. V.11
-::'''Though this appearance would be absolutely'''
+::'''Merit refers to the [first] five pāramitās,
-::'''Without thought and without activity''',
+::'''Its completion is due to being nonconceptual
-::'''Its taking place on the earth in that way'''
+::'''About the three aspects,<ref>As V.14 explains, these refer to the three spheres of agent, object, and action. </ref> and its purity
-::'''Would nevertheless be of great benefit'''. IV.19
+::'''Is by virtue of the relinquishment of its antagonistic factors. V.12
-::'''Likewise, sentient beings see in their own mind''',
+::'''Generosity is the merit that arises from giving,
-::'''Once it is stainless through confidence and such'''
+::'''Discipline is declared to arise from discipline,
-::'''And has cultivated the qualities such as confidence''',
+::'''The pair of patience and dhyāna arises
-::'''The appearance of the perfect Buddha''', IV.20
+::'''From meditation, and vigor is present in all. V.13 J17)
-::'''Who is endowed with the major and minor marks''',
+::'''Conceptions in terms of the three spheres
-::'''Performs the various forms of conduct'''
+::'''Are asserted as the cognitive obscurations.
-::'''(Walking, standing''',
+::'''Antagonistic factors<ref>DP "conceptions" (''ram tog''). </ref> such as envy<ref>DP "miserliness" (''ser sna''). </ref>
-::'''Sitting, and lying)''', IV.21 (J101)
+::'''Are held to be the afflictive obscurations. V.14
-::'''Speaks the dharma of peace''',
+::'''Without prajñā, the other [pāramitās] do not represent
-::'''Rests silently in meditative equipoise''',
+::'''The causes for relinquishing these [obscurations].
-::'''Demonstrates all kinds of miraculous displays''',
+::'''Therefore, prajñā is the highest one, and its<ref>MA/MB ''cāsyā'' instead of J ''cāsya''.</ref> root (D128b)
-::'''And possesses great splendor'''. IV.22
+::'''Is study, so study is supreme [too]. V.15
-::'''Having seen it, those who long for it'''
-::'''Devote their efforts to this buddhahood'''
-::'''And, through adopting its causes,'''
-::'''Attain the state they wish for.''' IV.23
-::'''Though this appearance is absolutely'''
-::'''Without thought and without activity,
-::'''Its taking place in the worlds'''
-::'''Is nevertheless of great benefit'''. IV.24
-::'''Ordinary beings do not understand'''
-::'''That this is an appearance in their own minds'''.
-::'''Nevertheless, to see this image'''
-::'''Becomes fruitful for them.''' IV.25
-::'''Gradually, based on seeing that [appearance]''',
-::'''Those who dwell in this method'''<ref>DP "yāna."</ref>
-::'''See the inner kāya of the genuine dharma'''<ref>I follow MB ''saddharmakāyam adhyātmaṃ'' (corresponding to DP ''nang gi dam pa’i chos sku'') against J ''saddharmakāyaṃ madhyasthaṃ''.</ref>
-::'''Through their eye of wisdom.''' IV.26
-::'''Suppose the earth became completely free from all uneven places, gaps, and dirt'''<ref>With Schmithausen and against Takasaki, I take the compound °''viṣamasthānāntaramala'' as consisting of ''viṣamasthāna, antara'', and ''mall''.</ref>
-::'''And were a surface of clear and spotless<ref>VT (fol. 16r4) glosses ''śubhra'' as "clear, transparent" (''svacchā''). ''Śubhra'' can also mean "radiant," "splendid," "spotless," and "bright"; DP have ''mazes pa''. </ref> beryl, with the stainless qualities of a jewel, splendid, and even.'''
-::'''Due to its purity, a reflection of the array of the abode of the lord of gods, Indra [himself], and the maruts<ref>I follow Schmithausen’s suggested reading of MB ''surapatibhavanavyūhendramarutām'' against J ''surapatibhavanaṃ māhendramarutām'', with °''vyūha'' being supported by D ''tshogs'' (P mistakenly has ''sna tshogs'' instead of ''gas tshogs''). The maruts are the storm gods who are the retinue of Indra.</ref> would appear in it''',
-::'''But since the earth would gradually lose those qualities, (P129a) [that reflection] would disappear again'''. IV.27
-::'''In order [to attain] this state, the assemblies of men and women who are devoted to generosity and such''',
-::'''Through observing the rules of fasting and spiritual discipline and with a determined mind, would strew flowers and so on'''.
-::'''Likewise, for the sake of attaining the reflection of the lord of sages in their minds, which resemble a transparent beryl''',
-::'''The children of the victors give rise to the mind-sets [of awakening]<ref>I follow de Jong’s suggested reading ''cittāny udpādayanti'' (supported by D ''seems rab bskyed byed''; P mistakenly has ''gshegs'' instead of ''seems'') against J ''cittān vyutpādayanti'' and Chowdury’s "correction" ''citrāṇy utpādayanati'' (see de Jong 1968, 50). Obviously, this refers to all the kinds of mind-sets that represent or flow from bodhicitta.</ref> with a joyful mind'''. IV.28
-::'''Just as on the pure ground of beryl''' (D123b)
-::'''The reflection of the body of the lord of gods appears''',
-::'''On the pure ground of the minds of beings''',
-::'''The reflection of the body of the lord of sages is displayed'''. IV.29 (J102)
-::'''The appearance and disappearance of this reflection manifests in the world'''
-::'''Through the power of one’s own mind manifesting in a clear or turbid way'''.
-::'''Just as the appearance of a reflection in the worlds::''',
-::'''It should not be regarded as either real or unreal'''. IV.30
 }}