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|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 361. <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]], 361. <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=Now, [there is] a verse in terms of (3) the topic of the fruition and (4) the topic of the function [of the tathāgata heart]. | |||
::'''The fruition consists of the pāramitās that are''' | |||
::'''The qualities of purity, self, bliss, and permanence'''. | |||
::'''It has the function of being weary of suffering''' | |||
::'''As well as striving and aspiring to attain peace'''. I.35 | |||
What is taught by the first half of this verse here? | |||
::'''In brief, the fruition of those [causes]''' | |||
::'''Is characterized by being the remedies''' | |||
::'''That counteract the four kinds of''' | |||
::'''Mistakenness about the dharmakāya'''. I.36 | |||
The four dharmas such as having faith [in the mahāyāna dharma were described] as the causes of the purity of the tathāgata element. '''In brief, the fruition of those''' [four causes] should be regarded, in due order and by virtue of their '''being the remedies that counteract the four kinds of mistakenness''', as the four kinds of '''pāramitās that are the qualities of the dharmakāya''' of the Tathāgata. | |||
Here, the notion that impermanent entities such as form are permanent, the notion that [entities entailing] suffering are blissful, the notion that [entities] lacking a self have a self, and the notion that impure [entities] are pure are called "the fourfold mistakenness." The fourfold unmistakenness should be understood by way of the opposites of those [four notions]. What is this fourfold [unmistakenness]? It consists of the notion that entities such as form are impermanent, the notion that they [entail] suffering, the notion that they lack a self, and the notion that they are impure. These [notions] are called "the opposite of the fourfold mistakenness." In turn, these [opposites of the fourfold unmistakenness] are meant here to be mistakennesses with regard to the dharmakāya of the Tathāgata, which has the characteristics of being permanent and so on. By virtue of being the remedies for that [latter mistakenness, there is] the presentation of the four kinds of pāramitās that are the qualities of the dharmakāya of the Tathāgata, that is, the pāramitā of permanence, the pāramitā of bliss, {P93b} the pāramitā of a self, and the pāramitā of purity. This passage {D91a} is to be understood in detail according to the ''[Śrīmālādevī]sūtra'': | |||
<blockquote>Bhagavan, sentient beings are mistaken about the five appropriating skandhas that they have taken on. They entertain the notion that what is impermanent is permanent, the notion that what is suffering is bliss, the notion that what lacks a self has a self, and the notion that what is impure is pure. Bhagavan, even all śrāvakas and pratyekabuddhas are mistaken about the dharmakāya of the Tathāgata, which has not been seen by the wisdom of emptiness before and is the object of omniscient wisdom [alone].<ref>This sentence in D45.48 reads, "Bhagavan, even the pure wisdom of all śrāvakas and pratyekabuddhas has not seen the object of omniscient wisdom and the dharmakāya of the Tathāgata before."</ref> {J31} Bhagavan, those sentient beings who<ref>D45.48 adds "by virtue of their faith in the Tathāgata."</ref> entertain the notion of permanence, the notion of bliss, the notion of a self, and the notion of purity are the legitimate heart sons of the Bhagavān. Bhagavan, these sentient beings are unmistaken. Bhagavan, these sentient beings have the correct view. For what reason is that so? Bhagavan, this dharmakāya of the Tathāgata is indeed the pāramitā of permanence, the pāramitā of bliss, the pāramitā of a self, and the pāramitā of purity. Those sentient beings who see this dharmakāya of the Tathāgata in that way see correctly. Those who see correctly are the legitimate heart sons of the Bhagavān.<ref>D45.48, fols. 273b.3–274a.1. </ref></blockquote> | |||
The reverse order of these four pāramitās that are the qualities of the dharmakāya of the Tathāgata should be understood by way of the order of the [above-mentioned four] causes [of purity]. Here, (1) by way of being the opposite of those with great desire who are hostile toward the mahāyāna dharma {P94a} taking delight in impure saṃsāra, the attainment of the pāramitā of purity should be regarded as the fruition of bodhisattvas’ having cultivated faith in the mahāyāna dharma. | |||
(2) By way of being the opposite of the tīrthikas, who are other [than us] and regard the five appropriating skandhas as a self, taking delight in clinging to a nonexistent self, {D91b} the attainment of the pāramitā of the supreme self should be regarded as the fruition of [bodhisattvas’] having cultivated prajñāpāramitā. Thus, all tīrthikas, who are other [than us], claim that [certain] entities such as form, which do not have the nature of that [which they appear as], are the self. [However,] since these entities as they are apprehended by those [tīrthikas] are deceiving<ref>I follow MA/MB ''visaṃvāditatvāt'' against J ''visaṃvāditvāt'' (the same goes for ''avisaṃvāditatvāt'' a few lines below). </ref> in terms of the characteristic of being a self, they never are a self. On the other hand, the Tathāgata has attained the pāramitā of the supreme lack of self of all phenomena through the wisdom of [realizing] true reality just as it is. Since this lack of self, just as it is seen by the [Tathāgata], is undeceiving in terms of its characteristic of not being a self, it is taken to be a self at all times. [Thus, here,] it is the very lack of self that is referred to as "self,"<ref>I follow MA/MB evātmeti against J ''evātmani''. </ref> just as [the prajñāpāramitā sūtras] speak of "abiding in a nonabiding manner." | |||
(3) By way of being the opposite of those who belong to the śrāvakayāna, who are afraid of the suffering of saṃsāra, {J32} taking delight in the mere pacification of saṃsāric suffering, the attainment of the pāramitā of all mundane and supramundane bliss should be regarded as the fruition of [bodhisattvas’] having cultivated samādhis such as the Sky Treasure. | |||
(4) By way of being the opposite of those who belong to the pratyekabuddhayāna, who are indifferent about the welfare of sentient beings, taking delight in dwelling in solitude, {P94b} the attainment of the pāramitā of permanence should be regarded as the fruition of [bodhisattvas’] having cultivated great compassion because [bodhisattvas] are always and without interruption consumed by their desire<ref>With Schmithausen, I follow MA ''sattvārthagodhapaliguddhatvād'' against MB ''sattvārthapariśodhapariśuddhatvād'' (corresponding to DP ''yongs su sbyong ba yongs su dag pa’i phyir'') and J ''sattvārthaphaligodhapariśuddhatvād''. </ref> for the welfare of sentient beings for as long as saṃsāra exists. | |||
Thus, in due order, the fourfold cultivation of faith, prajñā, samādhi, and compassion by bodhisattvas accomplishes the fruition that is called "the four kinds of pāramitās that are the qualities of purity, self, bliss, and permanence in the dharmakāya of the Tathāgata." By virtue of these [pāramitās], the Tathāgata said, "having reached the full extent of the dharmadhātu, extending to the limits of the element of space, {D92a} and lasting until the end of time."<ref>''Daśabhūmikasūtra'' (Rahder ed., 14ff.): ''dharmadhātuvipulam ākāśadhātuparyavasānam aparāntakoṭiniṣṭham''. In the sūtra, these three phrases occur several times in this order in the lists of attributes of a bodhisattva’s aspiration prayers, veneration of buddhas, and so on.</ref> Through having cultivated faith in the supreme dharma of the mahāyāna, the Tathāgata attained the supreme state of the utterly pure dharmadhātu. Therefore, he accomplished the supreme dharmadhātu. Through having cultivated prajñāpāramitā, [the Tathāgata] perfectly realized the space-like lack of self of the world [that consists] of sentient beings and their container. Through having cultivated samādhis such as the Sky Treasure, he displays his mastery over being the supreme lord of dharma everywhere. For the two reasons [presented in the last two sentences, the Tathāgata] extends to the limits of the element of space. Through having cultivated great compassion, [the Tathāgata] is endowed with compassion for all sentient beings beyond the limits of time. It is based on this that [the Tathāgata] lasts until the end of time. | |||
Now, even though they abide in the uncontaminated basic element, for arhats, pratyekabuddhas, and bodhisattvas who have attained the [ten] masteries,<ref>These ten are mastery over (1) life span (being able to live for infinite eons), (2) mind (firmly dwelling in samādhi through infinite wisdom), (3) necessities (displaying all worldly realms by blessing them with many embellishments), (4) karma (displaying karmic maturations just at the time when they can be blessed), (5) birth (displaying births everywhere in the worldly realms), (6) creative will power (displaying all worldly realms as being completely filled with buddhas), (7) aspiration prayers (displaying awakening in any buddha realm and at any time one pleases), (8) miraculous powers (displaying all kinds of miraculous feats, such as going to all buddha realms), (9) dharma (displaying the light of the dharma doors without center and periphery), (10) wisdom (displaying a buddha’s powers, fearlessnesses, unique qualities, major and minor marks, and becoming completely perfectly awakened). Usually, it is said that these ten masteries are attained on the eighth bhūmi. However, even bodhisattvas on the lower bhūmis possess certain degrees of such masteries.</ref> there are four obstructions to acquiring the four pāramitās that are the qualities of the dharmakāya of the Tathāgata. {P95a} These are [the obstructions] that have (1) the characteristic of a condition, (2) the characteristic of a cause, (3) the characteristic of arising, and (4) the characteristic of perishing. | |||
Here, (1) [the obstruction] that has the characteristic of a condition [refers to] the ground of the latent tendencies of ignorance, similar to ignorance [being the condition] of [karmic] formations.<ref>RYC (70) explains that "the ground of the latent tendencies of ignorance"refers to the latencies of being ignorant in terms of a phenomenal identity. Based on that, uncontaminated karma is motivated by the subtle ignorance that consists of the cognitive obscurations. YDC (299) explains that the nature of the ground of the latent tendencies of ignorance consists of subtle dualistic appearances. Since these function as the support of the latent tendencies of the afflictions, it is called "the ground of latent tendencies."</ref> (2) [The obstruction] that has the characteristic of a cause [refers to] the uncontaminated karma that is conditioned by the ground of the latent tendencies of ignorance and is similar to the [karmic] formations [of ordinary beings]. (3) [The obstruction] that has the characteristic of arising [refers to] the occurrence of three kinds of bodies<ref>DP and C have "body"for Sanskrit ''ātmabhāva'', which is one of its meanings. The term (lit. "becoming or existing of one’s self" or "produced by one’s self") can also refer to the entirety of one’s psychophysical existence as related to a self. The three kinds of mental bodies mentioned here are those assumed by śrāvaka arhats, pratyekabuddha arhats, and bodhisattvas, respectively.</ref> that are of mental nature and are caused by the uncontaminated karma that is conditioned by the ground of the latent tendencies of ignorance, {J33} which is similar to the occurrence of the three [kinds of saṃsāric] existences caused by the contaminated karma that is conditioned by the four appropriating factors.<ref>These are usually listed as desire, (wrong) views, holding (wrong) discipline and spiritual disciplines as paramount, and proclaiming a self (ātmavāda). VT (fol. 12r7) lists them as extreme views (''dṛṣṭānta''), the appropriating factor of conception (''kalpopādāna''), the appropriating factor of (wrong) discipline and spiritual disciplines (''śīlavratopādāna''), and the appropriating factor of existence (''bhavopādāna''). VT also adds the appropriating factors of a self, craving, and ignorance.</ref> (4) [The obstruction] that has the characteristic of perishing [refers to] the death that is an inconceivable transformation<ref>I follow Schmithausen’s emendation ''acintyapāriṇāmikī'' against J ''acintyā pāriṇāmikī'' (MA/MB °''pari''°).</ref> and is conditioned by the occurrence of the [above-mentioned] three kinds of bodies that are of mental nature, similar to aging and death being conditioned by birth. | |||
Here, arhats, pratyekabuddhas, and bodhisattvas who have attained the masteries {D92b} have not relinquished the ground of the latent tendencies of ignorance that represents the foundation of all proximate afflictions. Therefore, they have not attained the excellent final pāramitā of the purity of all latent tendencies<ref>With de Jong, I follow MB °''prakarṣa''° and DP ''rab'' against °''pakarṣa''° in MA and J. I also conform with DP ''pha rol tu phyin pa rab kyi mthar thug pa'' in connecting °''prakarṣaparyanta''° with °''śubhapāramitāṃ''.</ref> of the foul-smelling afflictive stains.<ref>One of the literal meanings of the Sanskrit vāsa or vāsanā for "latent tendencies" is "perfuming." Thus, as described here, the latent tendencies of the afflictions are like the lingering traces of the smell of a perfume even when a bottle with perfume has been emptied and washed.</ref> On account of this ground of the latent tendencies of ignorance, they [still] possess subtle [kinds of] engaging in [certain] reference points of characteristics. Therefore, they have not attained the pāramitā of self that is utterly without any [mental] formations. On account of the ground of the latent tendencies of ignorance and the uncontaminated karma that is triggered by the subtle engagement in [certain] reference points of characteristics as conditioned by this ground of the latent tendencies of ignorance, there is the arising of the [seemingly physical] skandha that has a mental nature. Therefore, they have not attained the pāramitā of the utter bliss of such [a skandha’s] having ceased. For as long as {P95b} they do not perceive the tathāgata element, which becomes apparent<ref>Skt. saṃudbhūta can also mean "arising" and "being produced,"but those two meanings do not seem appropriate here because the tathāgata heart does not ever arise and DP read ’gags pa las gyur pa.</ref> due to the cessation of all afflictiveness in terms of affliction, karma, and birth without exception, they are not free from the death that is an inconceivable transformation. Therefore, they have not attained the pāramitā of permanence that is the state of being absolutely unchanging. | |||
Here, the ground of the latent tendencies of ignorance is similar to the afflictiveness of affliction. The formations of uncontaminated karma are similar to the afflictiveness of karma. The occurrence of the three kinds of bodies that are of a mental nature and the death that is an inconceivable transformation are similar to the afflictiveness of birth. This passage is to be understood in detail according to the ''[Śrīmālādevī]sūtra'': | |||
<blockquote>O Bhagavan, the three [kinds of saṃsāric] existences arise [through] being caused by the contaminated karma that is conditioned by the [four] appropriating factors. Likewise, Bhagavan, {J34} the three bodies of a mental nature of arhats, pratyekabuddhas, and bodhisattvas who have attained the masteries arise [through] being caused by the uncontaminated karma that is conditioned by the ground of the latent tendencies of ignorance. Bhagavan, the ground of the latent tendencies of ignorance is the condition<ref>D45.48 says "foundation" (rten). </ref> for the arising of these three bodies of a mental nature on the three levels [of arhats, pratyekabuddhas, and bodhisattvas] and for the origination of uncontaminated karma.<ref>D45.48, fols. 265b.7–266a.2.</ref> {D93a}</blockquote> | |||
Therefore, in these three bodies of a mental nature of arhats, pratyekabuddhas, and bodhisattvas who have attained the masteries, there are no pāramitās that are the qualities of purity, self, bliss, and permanence. Hence, [the ''Śrīmālādevīsūtra''] says: | |||
::This dharmakāya of the Tathāgata is indeed the pāramitā of permanence, the pāramitā of bliss, the pāramitā of a self, and the pāramitā of purity.<ref> Ibid., fol. 273b.7. </ref> | |||
|OtherTranslations=<center>'''''Listed by date of publication'''''</center> | |OtherTranslations=<center>'''''Listed by date of publication'''''</center> | ||
Revision as of 13:47, 17 May 2019
Verse I.35 Variations
दुःखनिर्विच्छमप्राप्तिच्छन्दप्रनिधिकर्मकः
duḥkhanirvicchamaprāpticchandapranidhikarmakaḥ
།ཡོན་ཏན་ཕ་རོལ་ཕྱིན་པ་འབྲས།
།སྡུག་བསྔལ་ཡིད་འབྱུང་ཞི་ཐོབ་པར།
།འདུན་དང་སྨོན་པའི་ལས་ཅན་ནོ།
The qualities of purity, self, bliss, and permanence.
It has the function of being weary of suffering
As well as striving and aspiring to attain peace.
De pureté, de soi, de félicité et de permanence. Il a pour fonction le dégoût de la souffrance, L’aspiration à la paix et le vœu de l’atteindre.
RGVV Commentary on Verse I.35
Tibetan
English
Sanskrit
Chinese
Full Tibetan Commentary
Full English Commentary
Full Sanskrit Commentary
Full Chinese Commentary
Other English translations
Obermiller (1931) [21]
- The result are the Absolute, Transcendental Properties
- Of Purity, Unity, Bliss, and Eternity.
- And the functions (of the Germ) manifest themselves
- In the aversion toward this worldly life,
- In the desire of Quiescence and the will of attaining it.[22]
Takasaki (1966) [23]
- The Supreme Virtues of Purity, Unity, Bliss and Eternity; -
- [These] are its results [of the purification];
- [Towards this purification] it has the functions,
- Aversion to Suffering, longing for and praying for
- the acquisition of Quiescence.
Holmes (1985) [24]
- Its result has the transcendent qualities
- of purity, identity, happiness and permanence.
- Its function is revulsion with suffering
- accompanied by an aspiration, a longing, for peace.
Holmes (1999) [25]
- Its result has the transcendent qualities
- of purity, identity, happiness and permanence.
- Its function is revulsion with suffering
- accompanied by an aspiration, a longing, for peace.
Fuchs (2000) [26]
- The fruit is the perfection of the qualities
- of purity, self, happiness, and permanence.
- Weariness of suffering, longing to attain peace,
- and devotion towards this aim are the function.
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.
- This sentence in D45.48 reads, "Bhagavan, even the pure wisdom of all śrāvakas and pratyekabuddhas has not seen the object of omniscient wisdom and the dharmakāya of the Tathāgata before."
- D45.48 adds "by virtue of their faith in the Tathāgata."
- D45.48, fols. 273b.3–274a.1.
- I follow MA/MB visaṃvāditatvāt against J visaṃvāditvāt (the same goes for avisaṃvāditatvāt a few lines below).
- I follow MA/MB evātmeti against J evātmani.
- With Schmithausen, I follow MA sattvārthagodhapaliguddhatvād against MB sattvārthapariśodhapariśuddhatvād (corresponding to DP yongs su sbyong ba yongs su dag pa’i phyir) and J sattvārthaphaligodhapariśuddhatvād.
- Daśabhūmikasūtra (Rahder ed., 14ff.): dharmadhātuvipulam ākāśadhātuparyavasānam aparāntakoṭiniṣṭham. In the sūtra, these three phrases occur several times in this order in the lists of attributes of a bodhisattva’s aspiration prayers, veneration of buddhas, and so on.
- These ten are mastery over (1) life span (being able to live for infinite eons), (2) mind (firmly dwelling in samādhi through infinite wisdom), (3) necessities (displaying all worldly realms by blessing them with many embellishments), (4) karma (displaying karmic maturations just at the time when they can be blessed), (5) birth (displaying births everywhere in the worldly realms), (6) creative will power (displaying all worldly realms as being completely filled with buddhas), (7) aspiration prayers (displaying awakening in any buddha realm and at any time one pleases), (8) miraculous powers (displaying all kinds of miraculous feats, such as going to all buddha realms), (9) dharma (displaying the light of the dharma doors without center and periphery), (10) wisdom (displaying a buddha’s powers, fearlessnesses, unique qualities, major and minor marks, and becoming completely perfectly awakened). Usually, it is said that these ten masteries are attained on the eighth bhūmi. However, even bodhisattvas on the lower bhūmis possess certain degrees of such masteries.
- RYC (70) explains that "the ground of the latent tendencies of ignorance"refers to the latencies of being ignorant in terms of a phenomenal identity. Based on that, uncontaminated karma is motivated by the subtle ignorance that consists of the cognitive obscurations. YDC (299) explains that the nature of the ground of the latent tendencies of ignorance consists of subtle dualistic appearances. Since these function as the support of the latent tendencies of the afflictions, it is called "the ground of latent tendencies."
- DP and C have "body"for Sanskrit ātmabhāva, which is one of its meanings. The term (lit. "becoming or existing of one’s self" or "produced by one’s self") can also refer to the entirety of one’s psychophysical existence as related to a self. The three kinds of mental bodies mentioned here are those assumed by śrāvaka arhats, pratyekabuddha arhats, and bodhisattvas, respectively.
- These are usually listed as desire, (wrong) views, holding (wrong) discipline and spiritual disciplines as paramount, and proclaiming a self (ātmavāda). VT (fol. 12r7) lists them as extreme views (dṛṣṭānta), the appropriating factor of conception (kalpopādāna), the appropriating factor of (wrong) discipline and spiritual disciplines (śīlavratopādāna), and the appropriating factor of existence (bhavopādāna). VT also adds the appropriating factors of a self, craving, and ignorance.
- I follow Schmithausen’s emendation acintyapāriṇāmikī against J acintyā pāriṇāmikī (MA/MB °pari°).
- With de Jong, I follow MB °prakarṣa° and DP rab against °pakarṣa° in MA and J. I also conform with DP pha rol tu phyin pa rab kyi mthar thug pa in connecting °prakarṣaparyanta° with °śubhapāramitāṃ.
- One of the literal meanings of the Sanskrit vāsa or vāsanā for "latent tendencies" is "perfuming." Thus, as described here, the latent tendencies of the afflictions are like the lingering traces of the smell of a perfume even when a bottle with perfume has been emptied and washed.
- Skt. saṃudbhūta can also mean "arising" and "being produced,"but those two meanings do not seem appropriate here because the tathāgata heart does not ever arise and DP read ’gags pa las gyur pa.
- D45.48 says "foundation" (rten).
- D45.48, fols. 265b.7–266a.2.
- Ibid., fol. 273b.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.
- This is verse 34 in Obermiller's translation
- 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.
- Holmes, Ken & Katia. The Changeless Nature. Eskdalemuir, Scotland: Karma Drubgyud Darjay Ling, 1985.
- Holmes, Ken & Katia. Maitreya on Buddha Nature. Scotland: Altea Publishing, 1999.
- 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.