Verse IV.45

Revision as of 09:48, 7 February 2020

Ratnagotravibhāga Root Verse IV.45

Verse IV.45 Variations

भवेषु संवित्करुणावभृत्कः क्षराक्षरासङ्गनभस्तलस्थः
समाधिधारण्यमलाम्बुगर्भो मुनीन्द्रमेघः शुभसस्यहेतुः

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

bhaveṣu saṃvitkaruṇāvabhṛtkaḥ kṣarākṣarāsaṅganabhastalasthaḥ
samādhidhāraṇyamalāmbugarbho munīndrameghaḥ śubhasasyahetuḥ

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

།སྲིད་ལ་མཁྱེན་དང་བརྩེ་ཆེན་འགྱུར་བ་དང་།
།མི་འགྱུར་མི་གོས་ནམ་མཁའི་དཀྱིལ་གནས་པ།
།ཏིང་འཛིན་གཟུངས་ཆུ་དྲི་མེད་སྙིང་པོ་ཅན།
།ཐུབ་དབང་སྤྲིན་ནི་དགེ་བའི་ལོ་ཏོག་རྒྱུ།

Dege, PHI, 137-138

In [all saṃsāric] existences, [due to] bearing awareness and compassion,
Abiding in the sky’s sphere without being affected by what is perishable and not perishable,
And carrying the stainless waters of samādhi and dhāraṇī within it,
The cloud that is the lord of sages is the cause of the harvests of virtue.

When the Clouds Part, Brunnhölzl, 445 ^[3]

Plein de connaissance et d’amour pour le monde,

Il trône au centre de l’espace, inaltéré par le changeant et l’immuable. Les nuages du Seigneur des Sages, qui consistent en l’eau pure des recueillements et des formules de mémoire, Produiront des moissons de vertus.

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

RGVV Commentary on Verse IV.45

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།སྤྲིན་བཞིན་ཞེས་བྱ་བ་ནི། ཇི་ལྟར་དབྱར་གྱི་དུས་ན་སྤྲིན། །ལོ་ཏོག་ཕུན་སུམ་ཚོགས་པའི་རྒྱུ། །ཆུ་ཡི་ཕུང་པོ་འབད་མེད་པར། །ས་ལ་མངོན་པར་འབེབས་པ་ལྟར། །དེ་བཞིན་ཐུགས་རྗེའི་{br}སྤྲིན་ལས་ནི། །རྒྱལ་བའི་དམ་ཆོས་ཆུ་ཡི་ཆར། །འགྲོ་བའི་དགེ་བའི་ལོ་ཏོག་རྒྱུ། །རྣམ་པར་རྟོག་པ་མེད་པར་འབེབས། །ཇི་ལྟར་འཇིག་རྟེན་དགེ་བའི་ལམ་འཇུག་པ། །རླུང་བསྐྱོད་ཆུ་ཆར་སྤྲིན་གྱིས་འབེབས་པ་ལྟར། །དེ་བཞིན་བརྩེ་རླུང་འགྲོ་དགེ་མངོན་འཕེལ་ཕྱིར། །སངས་{br}རྒྱས་སྤྲིན་ལས་དམ་ཆོས་ཆར་པ་འབེབས། །སྲིད་ལ་མཁྱེན་དང་བརྩེ་ཆེན་འགྱུར་བ་དང་། །མི་འགྱུར་མ་གོས་ནམ་མཁའི་དཀྱིལ་གནས་པ། །ཏིང་འཛིན་གཟུངས་ཆུ་དྲི་མེད་སྙིང་པོ་ཅན། །ཐུབ་དབང་སྤྲིན་ནི་དགེ་བའི་ལོ་ཏོག་རྒྱུ།

Other English translations

Textual sources

Commentaries on this verse

Academic notes

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.
Jñānālokālaṃkārasūtra, D100, fols. 282a.4–283a.5.
I follow MB sasyasaṃpadāṃ against J sasyasaṃpadaḥ.
VT (fol. 16r5) glosses "awareness" (saṃvid) as "the four discriminating awarenesses (pratisaṃvid) of dharmas, meanings, semantics, and self-confidence." The awareness of (1) dharmas means to fully know the individual characteristics of all phenomena or to teach the eighty-four thousand doors of dharma as various remedial means in accordance with sentient beings’ different ways of thinking. (2) The awareness of meanings is to fully know the divisions and classifications of all phenomena, that is, knowing the meanings that are expressed by the words and statements about the general characteristics of phenomena—impermanence, suffering, emptiness, and identitylessness—and their ultimate characteristic—the lack of arising and ceasing. (3) The awareness of semantics refers to knowing the languages, symbols, and terms of all the various kinds of sentient beings and being able to please them through this; being able to teach many meanings through a single word; and being free from words that are mistaken, rushed, or repetitive. (4) The awareness that is self-confidence means to be able to hear the dharma from others and eliminate one’s own doubts, explain the dharma to others and thus eliminate their doubts, and speak meaningfully, swiftly, without interruptions, and unimpededly.
VT (fol. 16r5) glosses "perishable" and "not perishable" as "[saṃsāric] existence" and "nirvāṇa,"respectively.
Compare the Mahāyānasūtrālaṃkārabhāṣya on XX.38cd, which says, "It is called ‘Cloud of dharma’ because the gate of samādhi and the gate of dhāraṇī pervade, like a cloud, the dharma that was heard—the sky-like foundation in which they are deeply immersed" (samādhimukhadhāraṇīmukhavyāpanān meghenevākāśasthālīyāśrayasaṃniviṣṭasya śrūtadharmasya dharmameghety ucyate).

[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] Jñānālokālaṃkārasūtra, D100, fols. 282a.4–283a.5.

[5] I follow MB sasyasaṃpadāṃ against J sasyasaṃpadaḥ.

[6] VT (fol. 16r5) glosses "awareness" (saṃvid) as "the four discriminating awarenesses (pratisaṃvid) of dharmas, meanings, semantics, and self-confidence." The awareness of (1) dharmas means to fully know the individual characteristics of all phenomena or to teach the eighty-four thousand doors of dharma as various remedial means in accordance with sentient beings’ different ways of thinking. (2) The awareness of meanings is to fully know the divisions and classifications of all phenomena, that is, knowing the meanings that are expressed by the words and statements about the general characteristics of phenomena—impermanence, suffering, emptiness, and identitylessness—and their ultimate characteristic—the lack of arising and ceasing. (3) The awareness of semantics refers to knowing the languages, symbols, and terms of all the various kinds of sentient beings and being able to please them through this; being able to teach many meanings through a single word; and being free from words that are mistaken, rushed, or repetitive. (4) The awareness that is self-confidence means to be able to hear the dharma from others and eliminate one’s own doubts, explain the dharma to others and thus eliminate their doubts, and speak meaningfully, swiftly, without interruptions, and unimpededly.

[7] VT (fol. 16r5) glosses "perishable" and "not perishable" as "[saṃsāric] existence" and "nirvāṇa,"respectively.

[8] Compare the Mahāyānasūtrālaṃkārabhāṣya on XX.38cd, which says, "It is called ‘Cloud of dharma’ because the gate of samādhi and the gate of dhāraṇī pervade, like a cloud, the dharma that was heard—the sky-like foundation in which they are deeply immersed" (samādhimukhadhāraṇīmukhavyāpanān meghenevākāśasthālīyāśrayasaṃniviṣṭasya śrūtadharmasya dharmameghety ucyate).

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@@ Line 16: / Line 16: @@
 |VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 445 <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=(3) [That sūtra also] says that [buddha activity] is similar to clouds.<ref>''Jñānālokālaṃkārasūtra'', D100, fols. 282a.4–283a.5.</ref>
+::'''Just as in the rainy season'''
+::'''Clouds effortlessly rain down'''
+::'''Their masses of water on the earth''',
+::'''Thus causing abundant harvests,'''<ref>I follow MB ''sasyasaṃpadāṃ'' against J ''sasyasaṃpadaḥ''.</ref> IV.42 (J105)
+::'''So the victor showers down'''
+::'''The rain of the genuine dharma'''
+::'''From the clouds of compassion without a thought'''
+::'''For the sake of the harvests of virtue of beings'''. IV.43
+::'''Just as clouds, driven by the wind, pour down rain'''
+::'''On the world where people engage in the path of virtuous actions''',
+::'''So, due to the growth of virtue in the world by the wind of compassion''',
+::'''The cloud that is the Buddha showers down the rain of the genuine dharma'''. IV.44
+::'''In [all saṃsāric] existences, [due to] bearing awareness<ref>VT (fol. 16r5) glosses "awareness" (''saṃvid'') as "the four discriminating awarenesses (''pratisaṃvid'') of dharmas, meanings, semantics, and self-confidence." The awareness of (1) dharmas means to fully know the individual characteristics of all phenomena or to teach the eighty-four thousand doors of dharma as various remedial means in accordance with sentient beings’ different ways of thinking. (2) The awareness of meanings is to fully know the divisions and classifications of all phenomena, that is, knowing the meanings that are expressed by the words and statements about the general characteristics of phenomena—impermanence, suffering, emptiness, and identitylessness—and their ultimate characteristic—the lack of arising and ceasing. (3) The awareness of semantics refers to knowing the languages, symbols, and terms of all the various kinds of sentient beings and being able to please them through this; being able to teach many meanings through a single word; and being free from words that are mistaken, rushed, or repetitive. (4) The awareness that is self-confidence means to be able to hear the dharma from others and eliminate one’s own doubts, explain the dharma to others and thus eliminate their doubts, and speak meaningfully, swiftly, without interruptions, and unimpededly.</ref> and compassion''',
+::'''Abiding in the sky’s sphere without being affected by what is perishable and not perishable,'''<ref>VT (fol. 16r5) glosses "perishable" and "not perishable" as "[saṃsāric] existence" and "nirvāṇa,"respectively.</ref>
+::'''And carrying the stainless waters of samādhi and dhāraṇī within it''',
+::'''The cloud that is the lord of sages is the cause of the harvests of virtue'''.<ref>Compare the ''Mahāyānasūtrālaṃkārabhāṣya'' on XX.38cd, which says, "It is called ‘Cloud of dharma’ because the gate of samādhi and the gate of dhāraṇī pervade, like a cloud, the dharma that was heard—the sky-like foundation in which they are deeply immersed" (''samādhimukhadhāraṇīmukhavyāpanān meghenevākāśasthālīyāśrayasaṃniviṣṭasya śrūtadharmasya dharmameghety ucyate'').</ref> IV.45
 }}