Verse II.12

From Buddha-Nature
(Created page with "{{Verse |OriginalLanguage=Sanskrit |VerseNumber=II.12 |MasterNumber=179 |Variations={{VerseVariation |VariationLanguage=Sanskrit |VariationOriginal=स्वच्छाम्...")
 
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|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>
 
}}
 
}}
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|EnglishCommentary=The meaning of these two verses is to be understood in brief through the
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[following] eight verses.
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::'''The purity of the adventitious afflictions, such as desire,'''
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::'''Which is like the water in a pond and so on,'''
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::'''In brief, is said to be the fruition'''
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::'''Of nonconceptual wisdom.''' II.10
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::'''The seeing of the buddha state'''<ref>Skt. ''buddhabhāvanidarśanam'', DP "The definite attainment of the buddhakāya" (''sangs rgyas sku ni nges thob pa'').
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</ref>
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::'''That is endowed with all supreme aspects'''
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::'''Is explained to be the fruition of the wisdom'''
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::'''That is attained subsequent to that.''' II.11
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::'''[Buddhahood] is like a pond with very clear water'''
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::'''Because it has eliminated the turbidity of the silt of desire
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::'''And because it sprinkles the water of dhyāna'''
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::'''Upon those to be guided, who resemble lotuses.''' II.12
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::'''It resembles the stainless full moon'''
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::'''Because it has been released from Rāhu-like hatred'''
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::'''And because it pervades the world'''
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::'''With its rays of great love and compassion.''' II.13
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::'''This buddhahood is similar to the sun without stains'''
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::'''Because it is liberated from the clouds of ignorance'''
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::'''And because it dispels the darkness'''
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::'''In the world with its rays of wisdom.''' II.14 P121b)
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::'''Because it has the nature of being equal to the unequaled,'''
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::'''Because it bestows the taste of the genuine dharma,'''
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::'''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>
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::'''It is like the Sugata, honey, and a kernel. II.15 (J82)
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::'''Because it is pure, because it has ended poverty'''
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::'''By virtue of its substance’s consisting of qualities''',<ref>VT (fol. 14r4) says that "the very qualities are the substance [of buddhahood]."</ref>
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::'''And because it grants the fruit of liberation,'''
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::'''It is like gold, a treasure, and a tree.''' II.16
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::'''Because its body consists of the jewel of the dharma''',
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::'''Because it is the supreme lord of human beings''',
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::'''And because it has the appearance of a precious form''',
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::'''It is like a precious [representation], a king, and an image'''. II.17
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|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>
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:Through the removal of the dust of Desire,
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:And by pouring forth the waters of transic meditation,
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:To the converts that resemble lotuses,
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:(Buddhahood) is like a lake of purest water.
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<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>
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:It is like a pond filled with shining water
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:Because of its rejecting the dirtiness of the dust of Desire,
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:And because of its sprinkling the water of meditation
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:On the disciples who are like lotus flowers.
 +
 +
<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>
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:Having eliminated the silt of desire,
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:he lets the waters of meditative stability
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:flow onto the lotus[-like] disciples,
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:and thus resembles the lake of pure water.
 
}}
 
}}

Revision as of 12:56, 6 February 2020

Ratnagotravibhāga Root Verse II.12

Verse II.12 Variations

स्वच्छाम्बुह्रदवद्रागरजःकालुष्यहानितः
विनेयाम्बुरुहध्यानवार्यभिष्यन्दनाच्च तत्
E. H. Johnston as input by the University of the West.[1]
svacchāmbuhradavadrāgarajaḥkāluṣyahānitaḥ
vineyāmburuhadhyānavāryabhiṣyandanācca tat
E. H. Johnston as input by the University of the West.[2]
།འདོད་ཆགས་རྡུལ་ནི་སྤང་ཕྱིར་དང་།
།གདུལ་བྱ་ཡི་ནི་པདྨ་ལ།
།བསམ་གཏན་ཆུ་ནི་འབབ་ཕྱིར་དེ།
།ཆུ་དག་རྫིང་དང་མཚུངས་པ་ཉིད།
Dege, PHI, 124
[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.
When the Clouds Part, Brunnhölzl, 418 [3]
[L’état de bouddha] est comparable à une étendue d’eau pure
Où le sédiment du désir a déposé
Et où l’eau de la concentration
Baigne les disciples pareils à des lotus.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse II.12

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]
Through the removal of the dust of Desire,
And by pouring forth the waters of transic meditation,
To the converts that resemble lotuses,
(Buddhahood) is like a lake of purest water.
Takasaki (1966) [8]
It is like a pond filled with shining water
Because of its rejecting the dirtiness of the dust of Desire,
And because of its sprinkling the water of meditation
On the disciples who are like lotus flowers.
Fuchs (2000) [9]
Having eliminated the silt of desire,
he lets the waters of meditative stability
flow onto the lotus[-like] disciples,
and thus resembles the lake of pure water.

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.

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