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Re: new Mahayanasutralamkara

Posted: Thu Jan 17, 2019 6:39 am
by Taracandra
The companion Lexicon ::

¦[adj] having attained bodhi consciousness |

¦[adj] awakening, awakened |

vibuddham ¦[]| msalex{msa1.2.1, }

¦[f] discerning intellect; opinion, idea, conjecture; comprehension; impression, belief |

buddhi ¦[cp]| msalex{msa1.19.1[], msa5.4.4[], msa8.7.3[], }
buddhis ¦[]| msalex{msa7.10.1[cp], }, vsk
buddhyā ¦[]| msalex{msa6.8.1, }, tsn, tps
buddhes ¦[]| msalex{msa1.20.2, }
buddhes ¦[]|
buddhau ¦[]| msalex{msa1.17.2, }

anubuddhi ¦[pali][f] reasoning, reflection, intuition, recollection |
anubuddhyā ¦[]| mbk

¦[f] upon perfect perception |


Re: new Mahayanasutralamkara

Posted: Thu Jan 17, 2019 6:46 am
by Taracandra
The Commentary ::


Mahāyāna Siddhi Bhāṣya

Kārikā Prathamaḥ
Artha jño ´rtha vibhāvanāṃ prakurute iti ka upadeśam ārabhya ko ´laṃkarotīti |

Artha jñaḥ |

Kam alaṃkāram alaṃkaroti |

Artha vibhāvanāṃ kurute |

Kena vācā padaiś cāmalaiḥ |

Amalayā vāceti pauruṣayā amalaiḥ padair yuktaiḥ sahitair iti vistaraḥ |

Na hi vinā vācā pada vyañjanair artho vibhāvayituṃ sakyata iti |

Kasmai duḥkhasyottaraṇāya duḥkhita jane kāruṇyatas tanmayaḥ |

Duḥkhita jane yat kāruṇyaṃ tasmāt kāruṇyataḥ |

Tanmaya iti kāruṇya mayaḥ |

Kasyālaṃkāraṃ karoti |

Dharmasyottama yāna deśita vidheḥ |

Uttamayānasya deśito vidhir yasmin dharme tasya dharmasya |

Kasminn alaṃ karoti |

Satveṣu tad gāmiṣu |

Nimitta saptam yeṣām mahāyāna gāmi satva nimittam ity arthaḥ |

Kati vidham alaṃkāraṃ karoti |

Pañca vidhaṃ |

Śliṣṭām artha gatiṃ niruttara gatāṃ pañcātmikāṃ darśayan |

Śliṣṭam iti yuktāṃ niruttara gatām iti anuttara jñāna gatām |

Tām idānīṃ pancātmikāṃ artha gatiṃ dvitīyena ślokena darśyati ||

Re: new Mahayanasutralamkara

Posted: Thu Jan 17, 2019 7:19 am
by Taracandra
The logic is the master lexicon lets you select a book, the book lets you select a chapter, the chapter lets you select a verse and format : English, Original, Interlingua etc. The lexicon is tagged to verse lines ie. searching for msa1.1.3 would show you all words on line 3 of verse 1 in the first chapter. There are many books. The Mahayanasutralamkara being just one. Find the drop down lists from the 'golden nails' on the top bar.... a minimal design that seems to confuse people... sigh.

Re: new Mahayanasutralamkara

Posted: Fri Jan 25, 2019 12:14 am
by Nicholas Weeks
Aspiring bodhisattvas generally have a fuzzy notion of just all that a bodhisattva does, over many lives. In the Ten Grounds sutra, on the Fifth ground many detailed areas of expertise are listed that need mastery. Here in the Sutralamkara XII, 60 the same areas are mentioned as the Five Sciences; Ju Mipham explains:
Without being diligent in the five sciences,
Even the highest of noble beings will not attain omniscience.
Therefore, in order to subjugate others, to care for them,
And to know all things themselves, they are diligent in these.
(XII, 60)

It is by removing misconceptions and becoming learned with regard to all knowable phenomena (both their nature and their multiplicity) that bodhisattvas, followers of the Great Vehicle, attain omniscience, so they need to train well in all the sciences. Listeners desirous of peace and happiness are able to attain the listeners’ enlightenment even by realizing the meaning of a single verse about the path for severing the root of existence, so they do not involve themselves in such extensive knowledge.
All knowledge, mundane and supramundane, can be summarized in just five sciences, which comprise the following:
(1) The treatises on the science of grammar.... (2) The treatises on the science of logic... (3) The treatises on the various arts of ordinary beings... (4) The treatises on the eight branches of the science of medicine or the maintenance of good health.... (5) The treatises on the “inner science” or the perfect, sacred Dharma...
[From Padmakara version, very much abridged by me.]

Re: new Mahayanasutralamkara

Posted: Sat Jan 26, 2019 7:50 pm
by Nicholas Weeks
The Dharmachakra version with Vasubandhu's comment & Khenpo's gloss:
Unless they pursue the five fields of knowledge,
Even supreme noble beings will not become omniscient.
They therefore apply themselves to these so that they may conquer and provide for others,
And so that they themselves will know everything.

The next investigation concerns the fields of knowledge. Unless they pursue the five fields of knowledge—(1) the inner knowledge, (2) medicine, (3) linguistics, (4) reasoning, and (5) arts and sciences—even the members of the supreme among the three classes of noble beings will not become omniscient. This is because, generally speaking, these five are the causes of omniscience. They, the bodhisattvas, therefore apply themselves to mastering these five. In particular, they pursue linguistics and reasoning, so that they may conquer those who have no devotion; and they pursue medicine and the material arts and sciences to provide for others who are already devoted. And, with respect to the inner knowledge, they apply themselves so that they themselves will know everything that is taught in the three vessels.

Excerpt From: Maitreya. Ornament of the Great Vehicle Sutras

Re: new Mahayanasutralamkara

Posted: Thu Jan 31, 2019 6:04 pm
by Nicholas Weeks
19. The mind is held to be eternally natural clear light;
It is coarsened by adventitious faults.
The mind is ultimate reality, and there is no other mind but clear light.
We speak of this as the nature of mind.
20. Bodhisattvas feel for sentient beings
A heartfelt love as great as that
Felt for an only child—
Their constant wish is to bring them help.
21. Because it brings benefit to sentient beings,
The fondness bodhisattvas feel does not become a downfall.
But hatred in them will always violate
And act against all beings.
Excerpt From chapter 14 of Padmakara version

Re: new Mahayanasutralamkara

Posted: Sun Feb 10, 2019 7:01 pm
by Nicholas Weeks
From the Tattva or Reality chapter, with a little of Mipham's comments, Only ten verses, yet with Mipham Bodhisattva's help a fount of wisdom.

It is not existent nor nonexistent, not the same nor different;
Not produced nor destroyed, it will not diminish
Nor increase; it cannot be purified
Yet becomes perfectly pure—these are the characteristics of the ultimate.
(VII, 1)

The defining characteristic of thatness, which is to be realized personally, is that it is free from four extremes: existence, nonexistence, one-and-the-sameness, and distinctness. How? Like the imputed reality and the dependent reality, the ultimate, thatness, is not existent. And, being the fully present reality, it is not nonexistent.
From The Padmakara Translation Group & Mipham Rinpoche, A Feast of the Nectar of the Supreme Vehicle.