Tridharmacakrapravartana: Difference between revisions

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Definitions
Key Term	tridharmacakrapravartana
In Tibetan Script	ཆོས་འཁོར་རིམ་པ་གསུམ་
Wylie Tibetan Transliteration	chos 'khor rim pa gsum
Devanagari Sanskrit Script	त्रिधर्मचक्रप्रवर्तन
Romanized Sanskrit	tridharmacakrapravartana
Tibetan Phonetic Rendering	chökhor rimpa sum
English Standard	The Three Turnings of the Wheel of Dharma
Rangjung Yeshe's English Term	Three Successive Promulgations of the Doctrinal Wheel. The first promulgation (chos 'khor dang po) at Varanasi, the intermediate promulgation (bar ma'i chos 'khor) at Vulture Peak, and the final promulgation (chos 'khor tha ma) in indefinite realms.
sutra/śastra quote:	From the seventh chapter of the Saṃdhinirmocana Sūtra Then the Bodhisattva Paramārthasamudgata said to the Bhagavan, "Initially, in the Vārānasī area, in the Deer Park called Sages' Teaching, the Bhagavan taught the aspects of the four truths of the Āryas for those who were genuinely engaged in the [Srāvaka] vehicle. The wheel of doctrine you turned at first is wondrous. Similar doctrines had not been promulgated before in the world by gods or humans. However, this wheel of doctrine that the Bhagavan turned is surpassable, provides an opportunity [for refutation], is of interpretable meaning, and serves as a basis for dispute. "Then the Bhagavan turned a second wheel of doctrine which is more wondrous still for those who are genuinely engaged in the Great Vehicle, because of the aspect of teaching emptiness, beginning with the lack of own-being of phenomena, and beginning with their absence of production, absence of cessation, quiescence from the start, and being naturally in a state of nirvana. However, this wheel of doctrine that the Bhagavan turned is surpassable, provides an opportunity [for refutation], is of interpretable meaning, and serves as a basis for dispute. "Then the Bhagavan turned a third wheel of doctrine, possessing good differentiations, and exceedingly wondrous, for those genuinely engaged in all vehicles, beginning with the lack of own-being of phenomena, and beginning with their absence of production, absence of cessation, quiescence from the start, and being naturally in a state of nirvāna. Moreover, that wheel of doctrine turned by the Bhagavan is unsurpassable, does not provide an opportunity [for refutation], is of definitive meaning, and does not serve as a basis for dispute. Translated from the Tibetan by John Powers, Wisdom of Buddha (1995), pages 139-140. Then, Born of Ultimate Truth went on to say to the Buddha, "In the beginning, the Buddha just taught the four noble truths, for those inclined to the vehicle of disciples. Although this was very rare and marvelous, and no one had been able to teach this before, there was still something beyond that teaching, some room; it was incomplete, and it was a ground of controversies. "In the second phase, for those inclined to practice the great vehicle, the Buddha taught that all things are essenceless, without origin or destruction, fundamentally quiescent, and inherently nirvanic; but the Buddha taught this in a covert, implicit manner. Although this was even more marvelous, yet there was still something beyond the teaching of that period, still some room; it was still incomplete, still a ground of controversies. "Now in this third period, for all those aiming for the great vehicle, the Buddha openly and explicitly teaches the essencelessness of all things, that all things have no inherent identity, no beginning or end, are fundamentally quiescent and inherently nirvanic. This is most marvelous; there is nothing beyond it, no more room for doubt. This is the true complete teaching, in which controversy has no foothold. Translated from the Chinese by Thomas Cleary, Buddhist Yoga (1995), pages 39-40.
Usage Example	།དེ་ནས་བཅོམ་ལྡན་འདས་ལ་བྱང་ཆུབ་སེམས་དཔའ་དོན་དམ་ཡང་དག་འཕགས་ཀྱིས་ཡང་འདི་སྐད་ཅེས་གསོལ་ཏོ། །བཅོམ་ལྡན་འདས་ཀྱིས་དང་པོར་ཡུལ་ཝཱ་ར་ཎཱ་སི་དྲང་སྲོང་སྨྲ་བ་རི་དྭགས་ཀྱི་ནགས་སུ་ཐེག་པ་ལ་ཡང་དག་པར་ཞུགས་པ་རྣམས་ལ་འཕགས་པའི་བདེན་པ་བཞིའི་རྣམ་པར་བསྟན་པས་ཆོས་ཀྱི་འཁོར་ལོ་ངོ་མཚར་རྨད་དུ་བྱུང་བ། སྔོན་ལྷར་གྱུར་བའམ། མིར་གྱུར་པ་སུས་ཀྱང་ཆོས་དང་མཐུན་པར་འཇིག་རྟེན་དུ་མ་བསྐོར་བ་གཅིག་ཏུ་རབ་ཏུ་བསྐོར་ཏེ། བཅོམ་ལྡན་འདས་ཀྱི་ཆོས་ཀྱི་འཁོར་ལོ་བསྐོར་བ་དེའང་བླ་ན་མཆིས་པ། སྐབས་མཆིས་པ། དྲང་བའི་དོན། རྩོད་པའི་གཞིའི་གནས་སུ་གྱུར་པ་ལགས་ལ། བཅོམ་ལྡན་འདས་ཀྱིས་ཆོས་རྣམས་ཀྱི་ངོ་བོ་ཉིད་མ་མཆིས་པ་ཉིད་ལས་བརྩམས། སྐྱེ་བ་མ་མཆིས་པ་དང༌། འགག་པ་མ་མཆིས་པ་དང༌། གཟོད་མ་ནས་ཞི་བ་དང༌། རང་བཞིན་གྱིས་ཡོངས་སུ་མྱ་ངན་ལས་འདས་པ་ཉིད་ལས་བརྩམས་ནས་ཐེག་པ་ཆེན་པོ་ལ་ཡང་དག་པར་ཞུགས་པ་རྣམས་ལ་སྟོང་པ་ཉིད་སྨོས་པའི་རྣམ་པས་ཆེས་ངོ་མཚར་རྨད་དུ་བྱུང་བའི་ཆོས་ཀྱི་འཁོར་ལོ་གཉིས་པ་བསྐོར་ཏེ། བཅོམ་ལྡན་འདས་ཀྱི་ཆོས་ཀྱི་འཁོར་ལོ་བསྐོར་བ་དེའང་བླ་ན་མཆིས་པ། སྐབས་མཆིས་པ། དྲང་བའི་དོན། རྩོད་པའི་གཞིའི་གནས་སུ་གྱུར་པ་ལགས་ལ། བཅོམ་ལྡན་འདས་ཀྱིས་ཆོས་རྣམས་ཀྱི་ངོ་བོ་ ཉིད་མ་མཆིས་པ་ཉིད་ལས་བརྩམས། སྐྱེ་བ་མ་མཆིས་པ་དང༌། འགག་པ་མ་མཆིས་པ་དང༌། གཟོད་མ་ནས་ཞི་བ་དང༌། རང་བཞིན་གྱིས་ཡོངས་སུ་མྱ་ངན་ལས་འདས་པ་ཉིད་ལས་བརྩམས་ནས། ཐེག་པ་ཐམས་ཅད་ལ་ཡང་དག་པར་ཞུགས་པ་རྣམས་ལ་ལེགས་པར་རྣམ་པར་ཕྱེ་བ་དང་ལྡན་པ། ཤིན་ཏུ་ངོ་མཚར་རྨད་དུ་བྱུང་བའི་ཆོས་ཀྱི་འཁོར་ལོ་གསུམ་པ་བསྐོར་ཏེ། བཅོམ་ལྡན་འདས་ཀྱི་ཆོས་ཀྱི་འཁོར་ལོ་བསྐོར་བ་འདི་ནི་བླ་ན་མ་མཆིས་པ། སྐབས་མ་མཆིས་པ། ངེས་པའི་དོན་ལགས་ཏེ། རྩོད་པའི་གཞིའི་གནས་སུ་གྱུར་པ་མ་ལགས་སོ། འཕགས་པ་དགོངས་པ་ངེས་པར་འགྲེལ་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ། བཀའ་འགྱུར་སྡེ་དགེ་པར་ཕུད། Vol. 49, pages 48-49.

@@ Line 17: / Line 17: @@
 :Then, Born of Ultimate Truth went on to say to the Buddha, "In the beginning, the Buddha just taught the four noble truths, for those inclined to the vehicle of disciples. Although this was very rare and marvelous, and no one had been able to teach this before, there was still something beyond that teaching, some room; it was incomplete, and it was a ground of controversies.
-:"In the second phase, for those inclined to practice the great vehicle, the Buddha taught that all things are essenceless, without origin or destruction, fundamentally quiescent, and inherently nirvanic; but the Buddha taught this in a covert, implicit manner. Although this was even more marvelous, yet there was still something beyond the teaching of that period, still some
+:"In the second phase, for those inclined to practice the great vehicle, the Buddha taught that all things are essenceless, without origin or destruction, fundamentally quiescent, and inherently nirvanic; but the Buddha taught this in a covert, implicit manner. Although this was even more marvelous, yet there was still something beyond the teaching of that period, still some room; it was still incomplete, still a ground of controversies.
-room; it was still incomplete, still a ground of controversies.
 :"Now in this third period, for all those aiming for the great vehicle, the Buddha openly and explicitly teaches the essencelessness of all things, that all things have no inherent identity, no beginning or end, are fundamentally quiescent and inherently nirvanic. This is most marvelous; there is nothing beyond it, no more room for doubt. This is the true complete teaching, in which controversy has no foothold.