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|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 338. <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]], 338. <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=::'''It is unconditioned because its nature ''' | |||
::'''Is to be without beginning, middle, and end. ''' | |||
::'''It is declared to be effortless ''' | |||
::'''Because it possesses the peaceful dharma body.''' <ref>śāntadharmaśarīra.</ref> I.6 | |||
::'''It is not produced through other conditions''' | |||
::'''Because it is to be realized personally. {D78a}''' | |||
::'''Thus, it is wisdom because it is threefold awakening. ''' | |||
::'''It is compassion because it teaches the path. I.7''' | |||
::'''It is power because it overcomes suffering ''' | |||
::'''And the afflictions through wisdom and compassion.''' | |||
::'''One’s own welfare is by virtue of the first three qualities ''' | |||
::'''And the welfare of others by virtue of the latter three. I.8''' | |||
Being "unconditioned" should be understood as the opposite of being conditioned. Here, what is called "conditioned" is that in which arising is perceived and abiding and ceasing are perceived too. Because of the lack of these [three characteristics], buddhahood is to be regarded as '''being without beginning, middle, and end''' and as consisting of the unconditioned '''dharmakāya'''. '''It is effortless''' because all reference points and conceptions are at '''peace'''. | |||
'''It is not produced by other conditions''' because it '''is to be realized''' by self-arisen wisdom (here, udaya means "awakening" and not "arising").<ref> I follow de Jong’s emendation of '' ’bhipretotpādaḥ'' to '' ’bhipreto notpādaḥ'', which is also supported by DP '' ’dod kyi skye ba ni ma yin no''.</ref> Even though it is unconditioned and has the characteristic of being inactive, from tathāgatahood all activities of the perfect Buddha unfold without effort in an unimpeded and uninterrupted manner until the end of saṃsāra. Thus, buddhahood, which is a truly amazing and inconceivable object, is completely and perfectly realized as being inexpressible in nature by [the Buddha] himself, [that is,] not after having heard [about it] from others, but through the self-arisen wisdom that is not caused by a master. Thereafter, in order to help awaken<ref>MB ''avabodhāya'' against J ''anubodhāya''. </ref> others, who have not awakened to such an awakening {P79a} and are blind by birth,<ref>MB ''jātyandhabhūtānām'' against J ''jātyandhānām''. </ref> [the Buddha] teaches them the path that leads to that [awakening].<ref> I follow MB ''tadanugamamārga''° (DP ''de rjes su rtogs pa’i lam'') and VT (fol. 10v6) °''vyapadeśa''° against J ''tadanugāmimārgavyupadeśa''. </ref> Therefore, one should understand that [the Buddha] is endowed with unsurpassable wisdom and compassion. | |||
The '''fearlessness''' of the '''path''' is due to its being beyond the world. Its being beyond the world is due to its never turning back. In due order, the examples of a '''sword and''' a '''vajra''' elucidate that both the wisdom and compassion of the Tathāgata have the '''power''' to '''overcome''' the roots of the '''suffering and the afflictions''' of others. Here, in brief, the root of suffering consists of anything that comes about as [the five skandhas of] name and form within [any possible saṃsāric] existence. The root of the afflictions {D78b} consists of any views and doubts that are preceded by clinging to a real personality. Here, by virtue of its characteristic of coming forth, the '''suffering''' that consists of name and form is to be understood as being represented by a '''sprout'''. {J9} Since the power of both the wisdom and the compassion of the Tathāgata cuts through this [suffering], it should be known to be illustrated by the example of a sword. The afflictions to be relinquished through seeing, which consist of said '''views''' and '''doubts''' and are difficult to understand through mundane wisdom, are difficult to penetrate. Therefore, they resemble a '''wall concealed by a thick''' forest. Due to being what '''breaks through''' these [afflictions], the power of both the wisdom and the compassion of the Tathāgata should be understood to be illustrated by the example of a vajra.<ref>VT (fol. 10v5) says that the sword of wisdom cuts through suffering, while the vajra of compassion breaks through the wall (of views and doubts). </ref> | |||
The instruction on the detailed analysis of these six qualities of the Tathāgata as described should be known in this order according to the ''Sarvabuddhaviśayāvatārajñānālokālaṃkārasūtra''. There it is said: | |||
<blockquote>Mañjuśrī, [through this specification,] "what is without arising and without ceasing" {P79b} [should be understood to be a designation of] the Tathāgata Arhat, the completely perfect Buddha.<ref>D100, fol. 284b.3 (the insertions in "[ ]"stem from D100).</ref></blockquote> | |||
Through this, it is explained first that the Tathāgata has the characteristic of being unconditioned. Right after this, the Tathāgata’s being without arising and without ceasing [is illustrated] by nine examples, starting with the example of a reflection of Śakra<ref>This is another name of the god Indra. </ref> on a ground of stainless beryl.<ref>'Sarvabuddhaviśayāvatārajñānālokālaṃkārasūtra'', D100, fol. 280a.2–4. Note that, in the sūtra, this passage precedes the former one. </ref> With regard to the meaning [of this], [the sūtra] says: | |||
<blockquote>Mañjuśrī, likewise, the Tathāgata Arhat, the completely perfect Buddha, does not move, does not reflect, is not discursive, does not think, and does not conceptualize. He is without thought, without conception, without reflection, without mental engagement, peaceful, without arising, and without ceasing. He cannot be seen, cannot be heard, cannot be smelled, cannot be tasted, and cannot be touched. {D79a} He is without characteristics, without cognizing, and without being cognizable.<ref> Ibid., fol. 280a.4–6. </ref></blockquote> | |||
Thus and further goes the [sūtra’s] discussion of different aspects of '''peacefulness'''.<ref>J ''upaśamaprabhedapradeśa'' (DP ''nye bar zhi ba’i tshig gi rab tu dbye ba''). According to ''Sarvabuddhaviśayāvatārajñānālokālaṃkārasūtra'', D100, the difference between ''śama'' and ''upaśama'' is that the realization of phenomena’s not really existing results in the mind’s being free from clinging to them.</ref> Through this, it is explained that the Tathāgata is effortless because in his own actions all discursiveness and conceptions are at peace. Then, the discussion of the [nine] examples in the following passage [of the sūtra] explains the completely perfect awakening of the Tathāgata without any other conditions with regard to the gateways to the completely perfect awakening to the suchness of all phenomena. At the end, after having taught the sixteen aspects of the '''awakening''' of the Tathāgata, [the sūtra] says the following: | |||
<blockquote>Here, Mañjuśrī, once the Tathāgata has completely and perfectly awakened to all phenomena’s having such a nature and {P80a} has seen the dharmadhātu of sentient beings to be impure, not stainless, and blemished,<ref>J ''aśuddham avimalaṃ sāṅganam'' (DP ''ma dag pa dri ma dang bral ba skyon dang bcas pa''). However, the ''Sarvabuddhaviśayāvatārajñānālokālaṃkārasūtra'' (D100, fol. 298a.7) has "pure, stainless, and unafflicted" (''dag pa dri ma med pa nyon mongs pa med pa''), which is confirmed and explained several times with regard to a number of phenomena right before that passage.</ref> {J10} his great compassion, which is called "playful mastery," unfolds for [all] sentient beings.<ref>Ibid., fol. 298a.6–7. In D100 this sentence reads, "Here, Mañjuśrī, [in] the Tathāgata, who has completely and perfectly realized all phenomena to be like that and has seen the basic element of sentient beings, great compassion, which is called "playful mastery,"arises for sentient beings because sentient beings are [ultimately] pure, stainless, and undefiled."</ref></blockquote> | |||
This states that the Tathāgata is endowed with unsurpassable wisdom and compassion. [In this passage,] "all phenomena’s having such a nature" [refers to phenomena] as they have been taught above as having the nature of the lack of entity.<ref>With Takasaki, J ''abhāvasvabhāvāt'' is emended to ''abhāvasvabhāvān''.</ref>"Completely and perfectly awakened" [means] "realized by nonconceptual buddha wisdom that accords with reality." "Of sentient beings" [means] "of those who are categorized as the groups [whose disposition] is certain [in terms of what is correct], [whose disposition] is uncertain, and [whose disposition] is certain in terms of what is mistaken."<ref>See the text below (J29.1ff.) for an explanation of which sentient beings belong to which of these three groups. </ref> "The dharmadhātu" [refers to their] tathāgata heart, which in essence is not different from the [Buddha’s] own true nature.<ref>I follow MB °''nirviśiṣṭaṃ tathāgatagarbham'' against J °''nirviśiṣṭatathāgatagarbham''. </ref> "Has seen" [means] "having seen all the aspects [of this tathāgata heart in different beings] with the Buddha’s unobscured eyes." "Impure" [refers to the impurity] of ordinary naive beings due to their afflictive obscurations. "Not stainless" [refers to the impurity] of śrāvakas and pratyekabuddhas due to their cognitive obscurations. {D79b} "Blemished" [refers to the impurity] of bodhisattvas due to their remainders of either one of both of those [obscurations]. [The Buddha’s compassion is called] "playful mastery" because of having entered into various gateways of perfect means of guidance. That this "compassion unfolds for [all] sentient beings" is because [the Buddha], as being the one who possesses the awakening of having completely and perfectly awakened for the sake of all sentient beings due to [their] being equal [for him to himself], has the intention to [make them] attain the realization of [the Buddha’s] own true nature [that abides in them too]. Thereafter, due to the unfolding of unsurpassable wisdom and compassion, [the Buddha] engages in bringing about his turning of the wheel of the unequaled dharma in an uninterrupted manner. {P80b} This is to be understood as the power of both [wisdom and compassion] with regard to promoting the welfare of others. | |||
Here, from among these six qualities of the Tathāgata, in due order, to be endowed with ''the first three''' [qualities] (such as being unconditioned) represents the fulfillment of one’s '''own welfare''', while [being endowed] with the latter three (such as wisdom) represents the fulfillment of the welfare of others. Or, [one can say that] it is [the quality of] wisdom that elucidates the fulfillment of one’s own welfare, which is due to its having the property of being the basis of the completely perfect self-awakening that is the supreme and eternal abode of peace. Compassion and power [indicate] the fulfillment of the welfare of others due to their having the property of being the basis of [the activity of] turning the wheel of the great unsurpassable dharma. | |||
|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> | |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> | ||
:Being perceived through inward conviction | :Being perceived through inward conviction |
Revision as of 11:47, 17 May 2019
Verse I.7 Variations
ज्ञानमेवं त्रिधा बोधात् करुणा मार्गदेशनात्
jñānamevaṃ tridhā bodhāt karuṇā mārgadeśanāt
།གཞན་གྱི་རྐྱེན་གྱིས་རྟོགས་མིན་པ།
།དེ་ལྟར་རྣམ་གསུམ་རྟོགས་ཕྱིར་མཁྱེན།
།ལམ་སྟོན་ཕྱིར་ན་ཐུགས་བརྩེ་བ།
Because it is to be realized personally.
Thus, it is wisdom because it is threefold awakening.
It is compassion because it teaches the path.
Car chacun la réalise par soi-même. En raison de ces trois réalisations, elle est sagesse ; Comme elle montre la voie, elle est compassion.
RGVV Commentary on Verse I.7
Tibetan
English
Sanskrit
Chinese
Full Tibetan Commentary
Full English Commentary
Full Sanskrit Commentary
Full Chinese Commentary
Other English translations
Obermiller (1931) [19]
- Being perceived through inward conviction
- He is incognizable from without,
- He is (the personified) Wisdom as he knows himself in these 3 forms,
- Commiseration,—as he shows the Path,
Takasaki (1966) [20]
- Being realized by oneself.
- It is cognizable without any help of others;
- Thus awakened in a threefold way, it is Wisdom,
- Because of preaching the way, it is Compassion.
Fuchs (2000) [21]
- Since it must be realized through self-awareness,
- it is not a realization due to extraneous conditions.
- These three aspects being realized, there is knowledge.
- Since the path is shown, there is compassionate love.
Textual sources
Commentaries on this verse
Academic notes
- 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.
- śāntadharmaśarīra.
- I follow de Jong’s emendation of ’bhipretotpādaḥ to ’bhipreto notpādaḥ, which is also supported by DP ’dod kyi skye ba ni ma yin no.
- MB avabodhāya against J anubodhāya.
- MB jātyandhabhūtānām against J jātyandhānām.
- I follow MB tadanugamamārga° (DP de rjes su rtogs pa’i lam) and VT (fol. 10v6) °vyapadeśa° against J tadanugāmimārgavyupadeśa.
- VT (fol. 10v5) says that the sword of wisdom cuts through suffering, while the vajra of compassion breaks through the wall (of views and doubts).
- D100, fol. 284b.3 (the insertions in "[ ]"stem from D100).
- This is another name of the god Indra.
- 'Sarvabuddhaviśayāvatārajñānālokālaṃkārasūtra, D100, fol. 280a.2–4. Note that, in the sūtra, this passage precedes the former one.
- Ibid., fol. 280a.4–6.
- J upaśamaprabhedapradeśa (DP nye bar zhi ba’i tshig gi rab tu dbye ba). According to Sarvabuddhaviśayāvatārajñānālokālaṃkārasūtra, D100, the difference between śama and upaśama is that the realization of phenomena’s not really existing results in the mind’s being free from clinging to them.
- J aśuddham avimalaṃ sāṅganam (DP ma dag pa dri ma dang bral ba skyon dang bcas pa). However, the Sarvabuddhaviśayāvatārajñānālokālaṃkārasūtra (D100, fol. 298a.7) has "pure, stainless, and unafflicted" (dag pa dri ma med pa nyon mongs pa med pa), which is confirmed and explained several times with regard to a number of phenomena right before that passage.
- Ibid., fol. 298a.6–7. In D100 this sentence reads, "Here, Mañjuśrī, [in] the Tathāgata, who has completely and perfectly realized all phenomena to be like that and has seen the basic element of sentient beings, great compassion, which is called "playful mastery,"arises for sentient beings because sentient beings are [ultimately] pure, stainless, and undefiled."
- With Takasaki, J abhāvasvabhāvāt is emended to abhāvasvabhāvān.
- See the text below (J29.1ff.) for an explanation of which sentient beings belong to which of these three groups.
- I follow MB °nirviśiṣṭaṃ tathāgatagarbham against J °nirviśiṣṭatathāgatagarbham.
- Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
- 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.
- 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.