Verse II.11

From Buddha-Nature
(Created page with "{{Verse |OriginalLanguage=Sanskrit |VerseNumber=II.11 |MasterNumber=178 |Variations={{VerseVariation |VariationLanguage=Sanskrit |VariationOriginal=सर्वाकारव...")
 
Line 16: Line 16:
 
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 418 <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]], 418 <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=The meaning of these two verses is to be understood in brief through the
 +
[following] eight verses.
 +
 +
::'''The purity of the adventitious afflictions, such as desire,'''
 +
::'''Which is like the water in a pond and so on,'''
 +
::'''In brief, is said to be the fruition'''
 +
::'''Of nonconceptual wisdom.''' II.10
 +
 +
::'''The seeing of the buddha state'''<ref>Skt. ''buddhabhāvanidarśanam'', DP "The definite attainment of the buddhakāya" (''sangs rgyas sku ni nges thob pa'').
 +
</ref>
 +
::'''That is endowed with all supreme aspects'''
 +
::'''Is explained to be the fruition of the wisdom'''
 +
::'''That is attained subsequent to that.''' II.11
 +
 +
::'''[Buddhahood] is like a pond with very clear water'''
 +
::'''Because it has eliminated the turbidity of the silt of desire
 +
::'''And because it sprinkles the water of dhyāna'''
 +
::'''Upon those to be guided, who resemble lotuses.''' II.12
 +
 +
::'''It resembles the stainless full moon'''
 +
::'''Because it has been released from Rāhu-like hatred'''
 +
::'''And because it pervades the world'''
 +
::'''With its rays of great love and compassion.''' II.13
 +
 +
::'''This buddhahood is similar to the sun without stains'''
 +
::'''Because it is liberated from the clouds of ignorance'''
 +
::'''And because it dispels the darkness'''
 +
::'''In the world with its rays of wisdom.''' II.14 P121b)
 +
 +
::'''Because it has the nature of being equal to the unequaled,'''
 +
::'''Because it bestows the taste of the genuine dharma,'''
 +
::'''And because it is free from what is useless,<ref>VT (fol. 14r3) glosses "what is useless" (''phalgu'') as "husks" (''tvak''), which corresponds to DP ''shun pa''.</ref>
 +
::'''It is like the Sugata, honey, and a kernel. II.15 (J82)
 +
 +
::'''Because it is pure, because it has ended poverty'''
 +
::'''By virtue of its substance’s consisting of qualities''',<ref>VT (fol. 14r4) says that "the very qualities are the substance [of buddhahood]."</ref>
 +
::'''And because it grants the fruit of liberation,'''
 +
::'''It is like gold, a treasure, and a tree.''' II.16
 +
 +
::'''Because its body consists of the jewel of the dharma''',
 +
::'''Because it is the supreme lord of human beings''',
 +
::'''And because it has the appearance of a precious form''',
 +
::'''It is like a precious [representation], a king, and an image'''. II.17
 +
|OtherTranslations=<h6>Obermiller (1931) <ref>Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.</ref></h6>
 +
:The certain attainment of the (3) Bodies of the Buddha
 +
:Possessed of the highest of all the forms of existence
 +
:Is demonstrated as being the result
 +
:Of the Wisdom following the transcendental contemplation.
 +
 +
<h6>Takasaki (1966) <ref>Takasaki, Jikido. [[A Study on the Ratnagotravibhāga (Uttaratantra): Being a Treatise on the Tathāgatagarbha Theory of Mahāyāna Buddhism]]. Serie Orientale Roma 33. Roma: Istituto Italiano per il Medio ed Estremo Oriente (ISMEO), 1966.</ref></h6>
 +
:[On the other hand], the result of Wisdom,
 +
:Attained on the basis of the former, is explained
 +
:As the actual sight of the Buddha's state
 +
:Possessed of all kinds of excellency.
 +
 +
<h6>Fuchs (2000) <ref>Fuchs, Rosemarie, trans. Buddha Nature: The Mahayana Uttaratantra Shastra. Commentary by Jamgon Kongtrul and explanations by Khenpo Tsultrim Gyamtso. Ithaca, N. Y.: Snow Lion Publications, 2000.</ref></h6>
 +
:The actual attainment of the buddhakaya,
 +
:which has all supreme aspects, is explained as the fruit
 +
:of primordial wisdom ensuing from this after meditation.
 
}}
 
}}

Revision as of 12:50, 6 February 2020

Ratnagotravibhāga Root Verse II.11

Verse II.11 Variations

सर्वाकारवरोपेतबुद्धभावनिदर्शनम्
फलं तत्पृष्ठलब्धस्य ज्ञानस्य परिदीपितम्
E. H. Johnston as input by the University of the West.[1]
sarvākāravaropetabuddhabhāvanidarśanam
phalaṃ tatpṛṣṭhalabdhasya jñānasya paridīpitam
E. H. Johnston as input by the University of the West.[2]
།རྣམ་པ་ཀུན་གྱི་མཆོག་ལྡན་པའི།
།སངས་རྒྱས་སྐུ་ནི་ངེས་ཐོབ་པ།
།དེ་ནི་རྗེས་ལས་ཐོབ་པ་ཡི།
།ཡེ་ཤེས་འབྲས་བུ་ཡིན་པར་སྟོན།
Dege, PHI, 124
The seeing of the buddha state
That is endowed with all supreme aspects
Is explained to be the fruition of the wisdom
That is attained subsequent to that.
When the Clouds Part, Brunnhölzl, 418 [3]
Il est enseigné que le fruit de la sagesse primordiale
Atteint pendant la post-méditation,
C’est l’obtention définitive de l’état de bouddha
Pourvu de tous les attributs suprêmes.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse II.11

Tibetan
English
Sanskrit
Chinese

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

།ཚིགས་{br}སུ་བཅད་པ་གཉིས་པོ་འདིའི་དོན་ནི་མདོར་བསྡུ་ན། ཚིགས་སུ་བཅད་པ་བརྒྱད་ཀྱིས་རིག་པར་བྱ་སྟེ། ཆུ་མཚོ་སོགས་བཞིན་འདོད་ཆགས་སོགས། །གློ་བུར་ཉོན་མོངས་དག་པ་ནི། །མདོར་ན་མི་རྟོག་ཡེ་ཤེས་ཀྱི། །འབྲས་བུ་ཡིན་པར་རབ་ཏུ་བརྗོད། །རྣམ་པ་ཀུན་གྱི་མཆོག་ལྡན་པའི། །{br}སངས་རྒྱས་སྐུ་ནི་ངེས་ཐོབ་པ། །དེ་ནི་རྗེས་ལས་ཐོབ་པ་ཡི། །ཡེ་ཤེས་འབྲས་བུ་ཡིན་པར་བསྟན། །འདོད་ཆགས་རྡུལ་ནི་སྤང་ཕྱིར་དང་། །གདུལ་བར་བྱ་བའི་པདྨ་ལ། །བསམ་གཏན་ཆུ་ནི་འབབ་ཕྱིར་དེ། །ཆུ་དང་རྫིང་དང་མཚུངས་པ་ཡིན། །ཞེ་སྡང་སྒྲ་གཅན་ལས་གྲོལ་བས། །སྙིང་རྗེ་{br}བྱམས་ཆེན་འོད་ཟེར་གྱིས། །འགྲོ་བ་ཁྱབ་པའི་ཕྱིར་ན་དེ། །དྲི་མེད་ཟླ་བ་ཉ་བ་བཞིན། །གཏི་མུག་སྤྲིན་ལས་རྣམ་གྲོལ་བས། །འགྲོ་བ་ཡེ་ཤེས་འོད་ཟེར་གྱིས། །མུན་པ་སེལ་ཕྱིར་སངས་རྒྱས་ཉིད། །དེ་ནི་དྲི་མེད་ཉི་མ་བཞིན། །མི་མཉམ་མཉམ་པའི་ཆོས་ཉིད་ཕྱིར། །དམ་ཆོས་རོ་ནི་{br}སྦྱིན་མཛད་དང་། །ཤུན་པ་དང་ནི་བྲལ་ཕྱིར་ཏེ། །བདེ་གཤེགས་སྦྲང་རྩིའི་སྙིང་པོ་བཞིན། །དག་ཕྱིར་ཡོན་ཏན་རྫས་ཀྱིས་ནི། །དབུལ་བ་སེལ་བར་བྱེད་ཕྱིར་དང་། །རྣམ་གྲོལ་འབྲས་བུ་སྨིན་བྱེད་ཕྱིར། །གསེར་དང་གཏེར་དང་ལྗོན་པ་བཞིན། །རིན་ཆེན་ཆོས་ཀྱི་སྐུ་ཕྱིར་དང་། །རྐང་གཉིས་{br}བདག་པོ་མཆོག་ཕྱིར་དང་། །རིན་ཆེན་གཟུགས་ཀྱི་རྣམ་པའི་ཕྱིར། །དེ་ནི་རིན་ཆེན་རྒྱལ་གསེར་བཞིན།

Other English translations[edit]

Obermiller (1931) [7]
The certain attainment of the (3) Bodies of the Buddha
Possessed of the highest of all the forms of existence
Is demonstrated as being the result
Of the Wisdom following the transcendental contemplation.
Takasaki (1966) [8]
[On the other hand], the result of Wisdom,
Attained on the basis of the former, is explained
As the actual sight of the Buddha's state
Possessed of all kinds of excellency.
Fuchs (2000) [9]
The actual attainment of the buddhakaya,
which has all supreme aspects, is explained as the fruit
of primordial wisdom ensuing from this after meditation.

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. Skt. buddhabhāvanidarśanam, DP "The definite attainment of the buddhakāya" (sangs rgyas sku ni nges thob pa).
  5. VT (fol. 14r3) glosses "what is useless" (phalgu) as "husks" (tvak), which corresponds to DP shun pa.
  6. VT (fol. 14r4) says that "the very qualities are the substance [of buddhahood]."
  7. Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
  8. Takasaki, Jikido. A Study on the Ratnagotravibhāga (Uttaratantra): Being a Treatise on the Tathāgatagarbha Theory of Mahāyāna Buddhism. Serie Orientale Roma 33. Roma: Istituto Italiano per il Medio ed Estremo Oriente (ISMEO), 1966.
  9. Fuchs, Rosemarie, trans. Buddha Nature: The Mahayana Uttaratantra Shastra. Commentary by Jamgon Kongtrul and explanations by Khenpo Tsultrim Gyamtso. Ithaca, N. Y.: Snow Lion Publications, 2000.

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

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

avidyā - Literally "unknowing," it refers to a lack of knowledge or misunderstanding of the nature of reality. As such, it is considered to be the root cause of suffering and the basis for the arising of all other negative mental factors. Skt. अविद्या Tib. མ་རིག་པ་ Ch. 無明

Uttaratantra - The Ultimate Continuum, or Gyü Lama, is often used as a short title in the Tibetan tradition for the key source text of buddha-nature teachings called the Ratnagotravibhāga of Maitreya/Asaṅga, also known as the Mahāyānottaratantraśāstra. Skt. उत्तरतन्त्र Tib. རྒྱུད་བླ་མ་ Ch. 寶性論

These are the root verses of the Uttaratantra attributed to Maitreya by the Tibetan tradition.

Retrieved from "https://buddhanature.tsadra.org/index.php?title=Texts/Ratnagotravibhāga_Mahāyānottaratantraśāstra/Root_Verses/Verse_II.11&oldid=34570"