User:Jeremi: Difference between revisions
From Bodhicitta
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|English="To those who go in bliss,{{note|25|25. "Those who go in bliss" (Tib. bde gshegs, Skt. sugata): a title of the Buddhas.}} the dharmakāya{{note|26.26. The word dharmakāya (Tib. chos sku, Skt. dharmakāya) means "dharma body." According to the commentarial tradition, two interpretations are possible. The term may be taken to mean simply "the body of the Dharma of realization and transmission" (which is the interpretation of Kunzang Pelden and other authorities), with the result that the first line of the poem is a salutation to the Three Jewels of Buddha, Dharma, and Saṅgha. On the other hand, it may be understood as referring to the dharmakāya or "truth body," the ultimate aspect of a Buddha, as contrasted with the rūpakāya or "form body" (further subdivided into the sambhogakāya and nirmānakāya).}} they possess, and all their heirs,{{note|27|27. The "heirs" of the Buddhas are the Bodhisattvas. We have preferred this translation, which is gender-inclusive and corresponds more closely to Shāntidevaʼs obvious intention than the literal rendering of "sons" (Tib. sras) as this is likely to be understood by a modern Western readership. Phis interpretation is in fact supported by one of the earliest known Tibetan commentaries on the Bodhicharyāvatāra (composed by Sonam Tsemo, 1142–1182), where sras is glossed as gdung ʼtshob (inheritor, successor). In the present context, reference is actually being made to "noble" Bodhisattvas, so-called because their realization corresponds to the Mahāyāna path of seeing and beyond, in other words, who are abiding on the Bodhisattva bhūmis or grounds, and who are therefore sublime objects of refuge.}} | |English="To those who go in bliss,{{note|25|25. "Those who go in bliss" (Tib. bde gshegs, Skt. sugata): a title of the Buddhas.}} the dharmakāya{{note|26.26. The word dharmakāya (Tib. chos sku, Skt. dharmakāya) means "dharma body." According to the commentarial tradition, two interpretations are possible. The term may be taken to mean simply "the body of the Dharma of realization and transmission" (which is the interpretation of Kunzang Pelden and other authorities), with the result that the first line of the poem is a salutation to the Three Jewels of Buddha, Dharma, and Saṅgha. On the other hand, it may be understood as referring to the dharmakāya or "truth body," the ultimate aspect of a Buddha, as contrasted with the rūpakāya or "form body" (further subdivided into the sambhogakāya and nirmānakāya).}} they possess, and all their heirs,{{note|27|27. The "heirs" of the Buddhas are the Bodhisattvas. We have preferred this translation, which is gender-inclusive and corresponds more closely to Shāntidevaʼs obvious intention than the literal rendering of "sons" (Tib. sras) as this is likely to be understood by a modern Western readership. Phis interpretation is in fact supported by one of the earliest known Tibetan commentaries on the Bodhicharyāvatāra (composed by Sonam Tsemo, 1142–1182), where sras is glossed as gdung ʼtshob (inheritor, successor). In the present context, reference is actually being made to "noble" Bodhisattvas, so-called because their realization corresponds to the Mahāyāna path of seeing and beyond, in other words, who are abiding on the Bodhisattva bhūmis or grounds, and who are therefore sublime objects of refuge.}} | ||
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|English=Here I shall say nothing that has not been said before, | |English=Here I shall say nothing that has not been said before, | ||
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|RootChapterVerse=1.3 | |RootChapterVerse=1.3 | ||
|English=My faith will thus be strengthened for a little while, | |English=My faith will thus be strengthened for a little while, | ||
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24 24. For the sixty aspects of melodious speech, see Khenpo Chöga (hereafter KCG) in Kretschmar, chap. 1, p. 265.
