Quotations: Indian Masters: Difference between revisions
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<big>{{tibquote|རྒྱ་གར་འཕགས་པའི་ཡུལ་གྱི་མཁས་གྲུབ་རྣམས་ཀྱིས་གསུངས་པ།}}</big> | |||
==The Learned and Accomplished Masters of India, the Land of the Āryas== | |||
===Āryadeva=== | ===Āryadeva=== | ||
{{:Quotations: Aryadeva, Four Hundred Verses, Entertaining doubts about Samsara will make it fall appart}} | {{:Quotations: Aryadeva, Four Hundred Verses, Entertaining doubts about Samsara will make it fall appart}} | ||
| Line 14: | Line 17: | ||
{{:Quotations: Atisha, Lamp for the Path to Enlightenment, Intermediates avoid harmful actions}} | {{:Quotations: Atisha, Lamp for the Path to Enlightenment, Intermediates avoid harmful actions}} | ||
{{:Quotations: Atisha, Lamp for the Path to Enlightenment, Supremes long to end the sufferings of others}} | {{:Quotations: Atisha, Lamp for the Path to Enlightenment, Supremes long to end the sufferings of others}} | ||
===Bhāvaviveka=== | |||
{{:Quotations: Bhavaviveka, Heart of the Middle Way}} | |||
===Candragomin=== | |||
{{:Quotations: Chandragomin, Letter to a Disciple}} | |||
===Candrakīrti=== | |||
{{:Quotations: Chandrakirti, Introduction to the Middle Way, Causes for the victors heirs}} | |||
{{:Quotations: Chandrakirti, Introduction to the Middle Way, Compassion}} | |||
{{:Quotations: Chandrakirti, Introduction to the Middle Way, Compassion for being clinging to self}} | |||
{{:Quotations: Chandrakirti, Introduction to the Middle Way, Whom to teach ultimate truth}} | |||
{{:Quotations: Chandrakirti, Introduction to the Middle Way, Ultimate is what is seen correctly}} | |||
{{:Quotations: Chandrakirti, Introduction to the Middle Way, Apprehended by undamaged senses}} | |||
{{:Quotations: Chandrakirti, Introduction to the Middle Way, Relative truth}} | |||
{{:Quotations: Chandrakirti, Introduction to the Middle Way, Neither non-existent nor everlasting}} | |||
{{:Quotations: Chandrakirti, Introduction to the Middle Way, Know how the two truths differ}} | |||
{{:Quotations: Chandrakirti, Introduction to the Middle Way, Other philosophical systems come to be destroyed}} | |||
{{:Quotations: Chandrakirti, Introduction to the Middle Way, Limited beings cannot express Buddhas qualities}} | |||
===Dharmakīrti=== | |||
{{:Quotations: Dharmakirti, Commentary on Valid Cognition, The nature of the mind is clear light}} | |||
{{:Quotations: Dharmakirti, Commentary on Valid Cognition, All faults come from the idea of "I"}} | |||
{{:Quotations: Dharmakirti, Commentary on Valid Cognition, That which performs a function is ultimately existent}} | |||
===Garab Dorje=== | |||
{{:Quotations: Garab Dorje, Three Statements that Hit the Crucial Point}} | |||
{{:Quotations: Garab Dorje, Rigpa recognized as dharmakaya}} | |||
===Jñānagarbha=== | |||
{{:Quotations: Jñanagarbha, Distinguishing the Two Truths, Benefits of distinguishing the two truths}} | |||
{{:Quotations: Jñanagarbha, Distinguishing the Two Truths, Refutations of origination and non-origination}} | |||
{{:Quotations: Jñanagarbha, Distinguishing the Two Truths, Authentic relative phenomena function as they appear}} | |||
{{:Quotations: Jñanagarbha, Distinguishing the Two Truths, Neither single nor multiple can produce either single or multiple}} | |||
===Kātyāyana=== | |||
{{:Quotations: Katyayana}} | |||
===Maitreya=== | |||
{{:Quotations: Maitreya, Distinguishing the Middle from Extremes, Ten activities bringing merit}} | |||
{{:Quotations: Maitreya, Ornament of Clear Realization, Definition of bodhichitta}} | |||
{{:Quotations: Maitreya, Ornament of Clear Realization, Nothing to be removed nor added}} | |||
{{:Quotations: Maitreya, Ornament of Mahayana Sutras, Generosity}} | |||
{{:Quotations: Maitreya, Ornament of Mahayana Sutras, Which spiritual teacher to follow}} | |||
{{:Quotations: Maitreya, Sublime Continuum, Dharma and sangha are not ultimate refuge}} | |||
{{:Quotations: Maitreya, Sublime Continuum, Buddha is the ultimate refuge}} | |||
{{:Quotations: Maitreya, Sublime Continuum, Why all beings have buddha nature}} | |||
{{:Quotations: Maitreya, Sublime Continuum, Degrees of purity}} | |||
{{:Quotations: Maitreya, Sublime Continuum, Disposition is empty of stains and inseparable of qualities}} | |||
{{:Quotations: Maitreya, Sublime Continuum, Cesspit analogy for the situation of the five classes of beings}} | |||
{{:Quotations: Maitreya, Sublime Continuum, Suffering must be understood, it's cause eliminated, cessation realized and the path relied upon}} | |||
{{:Quotations: Maitreya, Sublime Continuum, Afflictive and cognitive obscuration}} | |||
===Mañjuśrīkīrti=== | |||
{{:Quotations: Manjushrikirti, A Short Teaching Concerning our Assertions on the View}} | |||
==References== | |||
<References /> | |||
[[Category:Quotations]] | [[Category:Quotations]] | ||
Latest revision as of 14:58, 22 November 2011
The Learned and Accomplished Masters of India, the Land of the Āryas
Āryadeva
ཐེ་ཚོམ་ཟ་བར་ཡང་མི་འགྱུར། །
ཐེ་ཚོམ་ཟ་བར་ཙམ་ཞིག་གིས། །
Those with little merit will not
Even wonder about these things.
But merely to entertain doubts
About samsara will make it fall apart.
- Aryadeva, Four Hundred Verses, VIII, 5
བར་དུ་བདག་ནི་བཟློག་པ་དང༌། །
ཕྱི་ནས་ལྟ་བ་ཀུན་བཟློག་པ། །
At first, turn away from non-virtue,
In the middle, dispel misconceptions of self,
Finally, go beyond all philosophical views—
One who understands this is wise indeed.
- Āryadeva, Four Hundred Verses, VIII, 15
དེ་ནི་ཀུན་གྱི་ལྟ་པོར་བཤད། །
གཅིག་གི་སྟོང་ཉིད་གང་ཡིན་པ། །
Whoever sees the nature of one thing
Is said to see the nature of everything.
For the emptiness of one thing
Is the emptiness of everything.
- Aryadeva, Four Hundred Verses, VIII, 16
Aśvaghoṣa
སྐྱེས་ནས་ལ་ལ་མ་ཤི་བ། །
འགའ་ཞིག་ཁྱོད་ཀྱིས་མཐོང་བའམ། །
Have you ever, on earth or in the heavens,
Seen a being who was born but will not die?
Have you ever heard that this had happened?
Or even had suspicions that it might?
- Aśvaghoṣa, Letter of Consolation
མཁའ་ལ་རྒྱང་རིང་འགྲོ་བ་ཡང་། །
གང་ན་འཆི་མེད་སྤྱོད་ཡུལ་བའི། །
Great rishis with the five superknowledges,
Can fly far and wide through the sky,
Yet they will never reach a place
Where they might live and never die.
- Aśvaghoṣa, Letter of Consolation
Atīśa
གདམས་ངག་གི་མཆོག་མཚང་ཐོག་ཏུ་འབེབས་པ་ཡིན། །
The best guru is one who attacks your hidden faults
The best instructions are the ones that target those faults.
གཅིག་པུར་འདུག་ན་སེམས་ལ་བརྟག །
In the company of others, guard your speech;
Whenever you are alone, guard your mind.
- Atīśa, The Jewel Rosary of the Bodhisattvas
སྐྱེས་བུ་གསུམ་དུ་ཤེས་པར་བྱ། །
You should know that beings are of three kinds—
Those of lesser, intermediate and supreme capacity.
འཁོར་བའི་བདེ་བ་ཙམ་དག་ལ། །
རང་ཉིད་དོན་དུ་གཉེར་བྱེད་པ། །
Those who strive by any means
To gain only the pleasures of samsara
For themselves alone—
Such people are called 'lesser' individuals.
སྡིག་པའི་ལས་ལས་ལྡོག་བདག་ཉིད། །
གང་ཞིག་རང་ཞི་ཙམ་དོན་གཉེར། །
Those who turn their backs on worldly pleasures,
And avoid any harmful actions,
Striving for peace for themselves alone—
Such individuals are said to be 'intermediate'.
གང་ཞིག་གཞན་གྱི་སྡུག་བསྔལ་ཀུན། །
ཡང་དག་ཟད་པར་ཀུན་ནས་འདོད། །
Those who long to put a complete end
To all the sufferings of others
Through the sufferings of their own experience—
Individuals such as these are supreme.
Bhāvaviveka
མེད་པར་ཡང་དག་ཁང་ཆེན་གྱི། །
སྟེང་དུ་འགྲོ་བར་བྱ་བ་ནི། །
Trying to reach the great mansion
Of the authentic nature of reality
Without the steps of the authentic relative
Is not an approach the wise should take.[1]
- Bhāvaviveka, Heart of the Middle Way, III, 12
Candragomin
སེམས་ཀྱི་སྟོབས་ཆེན་མི་ཡིས་རྙེད་པ་གང་ཡིན་པ། །
ལམ་དེ་ལྷ་དང་ཀླུ་ཡིས་རྙེད་མིན་ལྷ་མིན་དང་། །
The path followed and taught by the Buddha in order to guide the world
Is within the reach of human beings with strength of heart,
But cannot be attained by the gods, nagas,
Asuras, garudas, vidyadharas, kinnaras or uragas.
Candrakīrti
སངས་རྒྱས་བྱང་ཆུབ་སེམས་དཔའ་ལས་འཁྲུངས་ཤིང༌། །
སྙིང་རྗེའི་སེམས་དང་གཉིས་སུ་མེད་བློ་དང༌། །
Shravakas and intermediate buddhas are born from the mighty sages,
And the fully awakened buddhas are born from the bodhisattvas;
A compassionate mind, understanding of non-duality,
And bodhichitta: these are the causes of the victors’ heirs.
ས་བོན་དང་ནི་སྤེལ་ལ་ཆུར་འདྲ་ཡུན་རིང་དུ། །
ལོངས་སྤྱོད་གནས་ལ་སྨིན་པ་ལྟ་བུར་འདོད་གྱུར་པ། །
Love is the seed of this abundant harvest of buddhahood.
It is like the water which causes growth and expansion,
And it ripens into the state of lasting enjoyment,
Therefore at the outset I shall praise compassion!
བདག་གི་འདི་ཞེས་དངོས་ལ་ཆགས་བསྐྱེད་པ། །
ཟོ་ཆུན་འཕྱན་ལྟར་རང་དབང་མེད་པ་ཡི། །
Firstly with the thought of “I”, they cling to self,
And then with “mine”, they grow attached to things,
Helplessly, they wander like a turning waterwheel—
To compassion for these beings, I bow down!
ནང་དུ་རབ་ཏུ་དགའ་བ་ཡང་དང་ཡང་དུ་འབྱུང༌། །
རབ་ཏུ་དགའ་བ་ལས་བྱུང་མཆི་མས་མིག་བརླན་ཞིང༌། །
ལུས་ཀྱི་བ་སྤུ་ལྡང་བར་འགྱུར་བ་གང་ཡིན་པ། །
དེ་ལ་རྫོགས་པའི་སངས་རྒྱས་བློ་ཡིས་ས་བོན་ཡོད། །
དེ་ཉིད་ཉེ་བར་བསྟན་པའི་སྣོད་ནི་དེ་ཡིན་ཏེ། །
Those who, when hearing about emptiness,
Are inspired with great joy again and again,
So that their eyes moisten with tears,
And the hairs on their body stand on end,
Possess the potential for complete awakening.
They are the proper vessels for these teachings,
To them one should teach the ultimate truth.
- Candrakīrti, Introduction to the Middle Way, VI, 4 & 5 a-c
དངོས་རྙེད་ངོ་བོ་གཉིས་ནི་འཛིན་པར་འགྱུར། །
ཡང་དག་མཐོང་ཡུལ་གང་དེ་དེ་ཉིད་དེ། །
All things may be seen correctly or incorrectly;
And so it is that they possess a dual identity.
The ultimate is what is seen correctly,
The wrongly seen is superficial truth, it’s said.
དབང་པོ་ལེགས་གྱུར་ཤེས་ལྟོས་ལོག་པར་འདོད། །
གནོད་པ་མེད་པའི་དབང་པོ་དྲུག་རྣམས་ཀྱིས། །
གཟུང་བ་གང་ཞིག་འཇིག་རྟེན་གྱིས་རྟོགས་ཏེ། །
འཇིག་རྟེན་ཉིད་ལས་བདེན་ཡིན་ལྷག་མ་ནི། །
Cognitions that derive from impaired faculties,
Are false compared with healthy sense cognitions.
All that’s apprehended by the six undamaged senses,
Is taken to be true, according to the world.
The rest, according to the world, is false.
- Candrakīrti, Introduction to the Middle Way, VI, 24 c-d & 25
དེས་གང་བཅོས་མ་བདེན་པར་སྣང་དེ་ནི། །
ཀུན་རྫོབ་བདེན་ཞེས་ཐུབ་པ་དེས་གསུངས་ཏེ། །
The nature of things is obscured by delusion, so it is “all-concealed.”
But this fabrication appears to us as true,
And so the Buddha spoke of it as superficial truth.
Entities that are thus contrived are “relatively” true.
དེ་དག་རྟག་པ་མ་ཡིན་ཆད་པའང་མིན། །
Since they lack true existence on both levels of reality,
These phenomena are neither non-existent nor everlasting.
དོན་དམ་བདེན་པ་ཐབས་བྱུང་གྱུར་པ་སྟེ། །
བདེན་གཉིས་རྣམ་དབྱེ་གང་གིས་མི་ཤེས་པ། །
Conventional truth is the method;
And the ultimate is its outcome.
Not knowing how the two truths differ,
Your thoughts will go astray.
མ་མཛད་རྣམ་གྲོལ་ཕྱིར་ནི་དེ་ཉིད་བསྟན། །
གལ་ཏེ་དེ་ཉིད་རྣམ་པར་བཤད་པ་ན། །
The analyses in this treatise are not given
Out of an excessive fondness for debate.
It is not our fault if, in the course of this teaching,
Other philosophical systems come to be destroyed.
- Candrakīrti, Introduction to the Middle Way, VI, 118
འདི་ནི་རང་མཐུ་ཟད་པས་ལྡོག་པར་འགྱུར་དེ་བཞིན། །
སློབ་མ་དང་བཅས་སངས་རྒྱས་སྲས་རྣམས་སངས་རྒྱས་ཀྱི། །
It is not because they run out of sky that birds turn back,
It is because they lack the strength to keep on flying.
Just so, the śrāvaka disciples and the bodhisattvas,
Can not express Buddha’s qualities, as infinite as space.
Dharmakīrti
དྲི་མ་རྣམས་ནི་གློ་བུར་བ། །
The nature of mind is clear light,
Defilements are only adventitious.
- Dharmakīrti, Commentary on Valid Cognition, chapter II
བདག་གཞན་ཆ་ལས་འཛིན་དང་སྡང་། །
འདི་དག་དང་ནི་ཡོངས་འབྲེལ་ལས། །
When there is an “I”, there is a perception of other,
And from the ideas of self and other come attachment and aversion,
As a result of getting wrapped up in these,
All possible faults come into being.
- Dharmakīrti, Commentary on Valid Cognition, chapter II
དེ་འདིར་དོན་དམ་ཡོད་པ་ཡིན། །
That which can ultimately perform a function
Is here said to be ultimately existent.
All else besides has relative existence.
- Dharmakīrti, Commentary on Valid Cognition, chapter III, 3
Garab Dorje
ཐག་གཅིག་ཐོག་ཏུ་བཅད། །
Introducing directly the face of rigpa in itself,
Decide upon one thing and one thing only,
Confidence directly in the liberation of rising thoughts.
རིག་པ་ཐོལ་སྐྱེས་སྐད་ཅིག་དྲན་པ་དེ། །
རྒྱ་མཚོའི་གཏིང་ནས་ནོར་བུ་རྙེད་པ་འདྲ། །
"When, from out of the primordially pure Dharmadhatu,
Suddenly Rigpa arises, and with it there is an instantaneous recognition, it is
Like finding a precious jewel in the depths of the ocean,
No-one has created it - it is just the Dharmakaya".
Jñānagarbha
ཐུབ་པའི་བཀའ་ལ་མི་རྨོངས་ཏེ། །
དེ་དག་མ་ལུས་ཚོགས་བསགས་ནས། །
Those who can distinguish between the two truths,
Will not be confused about the Buddha’s Words.
Gathering all the accumulations of merit and wisdom,
They will win perfection and reach the other shore.
- Jñanagarbha, Distinguishing the Two Truths, verse 2
ཡང་དག་པ་དང་མཐུན་ཉིད་བཞེད། །
སྐྱེ་མེད་སྤྲོས་ཀུན་ཞི་བ་ལ། །
Refutations of origination and so forth,
Are in accordance with reality.
Pacifying all notions of non-origination
Is what we call the ultimate.
- Jñānagarbha, Distinguishing the Two Truths, verse 9
ནུས་པའི་ཕྱིར་དང་མི་ནུས་ཕྱིར། །
ཡང་དག་ཡང་དག་མ་ཡིན་ཏེ། །
According to whether or not
They can function as they appear,
Relative phenomena are divided into
The authentic and the inauthentic.
- Jñanagarbha, Distinguishing the Two Truths, verse 12
དུ་མས་དུ་མ་བྱེད་མ་ཡིན། །
གཅིག་གིས་དུ་མའི་དངོས་མི་བྱེད། །
Several things do not produce just one thing,
And many things do not create a multiplicity.
One thing is not produced by many things.
And from a single thing, a single thing is not produced.
- Jñānagarbha, Distinguishing the Two Truths, verse 14
Kātyāyana
ལས་ངན་དགྲ་བོ་པང་ན་བཟུང༌། །
ཆུང་མས་ཁྱོ་ཡི་རུས་པ་འཆའ། །
He eats his father’s flesh while striking his own mother,
And cradles in his lap the enemy he killed,
The wife is gnawing at her husband’s bones.
Saṃsāra is enough to make you laugh out loud!
Maitreya
ཉན་དང་ཀློག་དང་ལེན་པ་དང༌། །
འཆད་དང་ཁ་དོན་བྱེད་པ་དང༌། །
དེ་སེམས་པ་དང་བསྒོམ་པའོ། །
སྤྱོད་པ་དེ་བཅུའི་བདག་ཉིད་ནི། །
Copying texts, making offerings, charity,
Study, reading, memorizing,
Explaining, reciting aloud,
Contemplating and meditating—
These ten activities
Bring merit beyond measure.
- Maitreya, Distinguishing the Middle from Extremes, chapter 5, verse 9
ཡང་དག་རྫོགས་པའི་བྱང་ཆུབ་འདོད། །
Arousing bodhicitta is: For the sake of others,
Longing to attain complete enlightenment.
གཞག་པར་བྱ་བ་ཅུང་ཟད་མེད། །
ཡང་དག་ཉིད་ལ་ཡང་དག་ལྟ། །
In this, there is not a thing to be removed,
Nor the slightest thing to be added.
It is looking perfectly into reality itself,
And when reality is seen, complete liberation.
- Maitreya, Ornament of Clear Realization, V, 21 and Sublime Continuum, I, 154[2]
རྣམ་པར་མི་རྟོག་ཡེ་ཤེས་ལྡན། །
འདོད་པ་ཐམས་ཅད་ཡོངས་རྫོགས་བྱེད། །
Generosity in which adverse factors have disappeared,
Endowed with wisdom that is non-conceptual,
Completely fulfills all wishes,
And brings all beings to maturity at the three levels.
- Maitreya, Ornament of Mahāyāna Sūtras, XVII, 8
ཡོན་ཏན་ལྷག་པ་བརྩོན་བཅས་ལུང་གིས་ཕྱུག །
དེ་ཉིད་རབ་ཏུ་རྟོགས་པ་སྨྲ་མཁས་ལྡན། །
One should follow a spiritual teacher who is disciplined, peaceful, serene,
Endowed with special qualities, diligent, rich in scriptural learning,
Highly realized concerning the nature of reality, skilled in speaking,
The embodiment of love, and indefatigable.
- Maitreya, Ornament of Mahāyāna Sūtras, XVII, 10
མེད་ཕྱིར་འཇིགས་དང་བཅས་པའི་ཕྱིར། །
ཆོས་རྣམས་གཉིས་དང་དགེ་འདུན་ནི། །
Because it is discarded, because it is inconstant,
Because they do not have, because they are afraid,
The dharma in its two aspects and the sangha
Are not the ultimate and lasting refuge.
- Maitreya, Sublime Continuum, I, 20
སྐྱབས་ནི་སངས་རྒྱས་ཉག་གཅིག་ཡིན། །
ཐུབ་པ་ཆོས་ཀྱི་སྐུ་ཅན་ཕྱིར། །
On an ultimate level
The only refuge is the Buddha.
The Muni embodies the Dharma,
And is thus the culmination of the sangha.
- Maitreya, Sublime Continuum, I, 21
དེ་བཞིན་ཉིད་དབྱེར་མེད་ཕྱིར་དང༌། །
རིགས་ཡོད་ཕྱིར་ན་ལུས་ཅན་ཀུན། །
Because the perfect buddhas’s kaya is all-pervading,
Because reality is undifferentiated,
And because they possess the potential,
Beings always have the buddha nature.
- Maitreya, Sublime Continuum, I, 27
ཤིན་ཏུ་རྣམ་དག་གོ་རིམ་བཞིན། །
སེམས་ཅན་བྱང་ཆུབ་སེམས་དཔའ་དང༌། །
According to the phases of impure,
Partially pure and completely pure,
We speak of sentient beings, bodhisattvas
And the thus-gone buddhas.
- Maitreya, Sublime Continuum, I, 47
གློ་བུར་དག་གིས་ཁམས་སྟོང་གི །
རྣམ་དབྱེ་མེད་པའི་མཚན་ཉིད་ཅན། །
The disposition is empty of the adventitious stains,
Which are characterized by their total separateness.
But it is not empty of the unsurpassed qualities,
Which have the character of total inseparability.
- Maitreya, Sublime Continuum, I, 155
Just as there can be no pleasant fragrance in a cesspit,
There is no joy among the five classes of beings.
- Maitreya, Sublime Continuum, IV, 50
བདེ་གནས་ཐོབ་བྱ་སྨན་ནི་བསྟེན་པར་བྱ་བ་ལྟར། །
སྡུག་བསྔལ་རྒྱུ་དང་དེ་འགོག་པ་དང་དེ་བཞིན་ལམ། །
Illness must be understood, its causes eliminated,
Wellbeing must be attained, and medicine taken.
Likewise, suffering, its causes, their cessation and the path
Must in turn be understood, eliminated, realized and relied upon.
- Maitreya, Sublime Continuum, IV, 55
དེ་ནི་ཉོན་མོངས་སྒྲིབ་པར་འདོད། །
འཁོར་གསུམ་རྣམ་པར་རྟོག་པ་གང༌། །
Any thought such as miserliness and so on
Is held to be an afflictive obscuration.
Any thought of ‘subject’, ‘object’ and ‘action’
Is held to be a cognitive obscuration.
- Maitreya, Sublime Continuum, V, 14
Mañjuśrīkīrti
ཆུ་ཤིང་བཞིན་དུ་སྙིང་པོ་མེད། །
རྣམ་པ་ཀུན་གྱི་མཆོག་ལྡན་པའི། །
The aggregates, when analysed, are found to be emptiness,
Devoid of any substance, like a hollow plantain tree,
But this form of emptiness is not like the emptiness
That is endowed with all the supreme attributes.
- Mañjuśrīkīrti, A Short Teaching Concerning our Assertions on the View
References
- ↑ This verse is also found in Atīśa’s Introduction to the Two Truths (བདེན་གཉིས་ལ་འཇུག་པ་)
- ↑ This is also verse 7 of Nāgārjuna’s Heart of Dependent Origination.
- ↑ This quote is often paraphrased in two lines, e.g.
འགྲོ་ལྔ་དག་ལ་བདེ་བ་མེད། །
མི་གཙང་ཁང་པར་དྲི་ཞིམ་མེད། །