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}}{{VerseVariation | }}{{VerseVariation | ||
|VariationLanguage=Tibetan | |VariationLanguage=Tibetan | ||
|VariationOriginal= | |VariationOriginal=སེམས་ཀྱི་རང་བཞིན་འོད་གསལ་གང་ཡིན་པ། །<br>དེ་ནི་ནམ་མཁའ་བཞིན་དུ་འགྱུར་མེད་དེ། །<br>ཡང་དག་མིན་རྟོགས་ལས་བྱུང་འདོད་ཆགས་སོགས། །<br>གློ་བུར་དྲི་མས་དེ་ཉོན་མོངས་མི་འགྱུར། ། | ||
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2380996 Dege, PHI, 114] | |VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2380996 Dege, PHI, 114] | ||
|VariationTrans=The luminous nature of the mind<br>Is completely unchanging, just like space.<br>It is not afflicted by adventitious stains,<br>Such as desire, born from false imagination. | |VariationTrans=The luminous nature of the mind<br>Is completely unchanging, just like space.<br>It is not afflicted by adventitious stains,<br>Such as desire, born from false imagination. | ||
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 376 <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> | |VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 376 <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> | ||
}}{{VerseVariation | |||
|VariationLanguage=Chinese | |||
|VariationOriginal=如虛空淨心 常明元轉變 <br> | |||
為虛妄分別 客塵煩惱染 | |||
|VariationOriginalSource=http://cbetaonline.dila.edu.tw/en/T31n1611_p0832c24 | |||
}} | }} | ||
|EnglishCommentary=Now, what are the twelve verses about the topic of [the tathāgata element’s] being changeless during its phase of being impure? | |||
::'''Just as all-pervasive space''' | |||
::'''Is untainted due to its subtlety''', | |||
::'''So this [basic element] that abides everywhere''' | |||
::'''In sentient beings is untainted'''. I.52 | |||
::'''Just as the worlds everywhere''' | |||
::'''Are born and perish in space''', | |||
::'''So the faculties arise and perish''' | |||
::'''In the unconditioned basic element'''. I.53 | |||
::'''Just as space was never''' {D97b} | |||
::'''Burned before by any fires''', {P101a} | |||
::'''So this [basic element] is not consumed''' | |||
::'''By the fires of death, sickness, and aging'''. I.54 | |||
::'''Earth rests upon water, water on wind''', | |||
::'''And wind on space''', | |||
::'''[But] space does not rest on the elements''' | |||
::'''Of wind, water, or earth'''.<ref>This refers to the ancient Indian cosmological model of worlds arising in space due to the four elemental spheres of wind, fire, water, and earth being stacked up in that order and thus supporting the upper spheres. As VT (fol. 13r1) confirms, the element of fire is not mentioned among the four elements in this text because fire is used to illustrate sickness, aging, and death, which destroy one’s prior state of existence.</ref> I.55 | |||
::'''Likewise, skandhas, dhātus, and faculties'''<ref>Here, the text has ''indriya'', which is always replaced by āyatana below.</ref> | |||
::'''Rest on karma and afflictions''', | |||
::'''And karma and afflictions always rest on''' | |||
::'''Improper mental engagement'''. I.56 | |||
::'''Improper mental engagement''' | |||
::''Rests on the purity of the mind''', | |||
::'''[But] this nature of the mind does not rest''' | |||
::''On any of these phenomena'''. I.57 | |||
::'''The skandhas, āyatanas, and dhātus''' | |||
::'''Should be understood as being like the element of earth'''. | |||
::'''The karma and afflictions of living beings''' | |||
::'''Should be understood as resembling the element of water'''. I.58 {J43} | |||
::'''Improper mental engagement''' | |||
::'''Is to be known as being like the element of wind'''. | |||
::'''Being without root and not resting [on anything]''', | |||
::'''[Mind’s] nature is similar to space'''. I.59 | |||
::'''Improper mental engagement''' | |||
::'''Rests on the nature of the mind''', | |||
::'''And improper mental engagement''' | |||
::'''Produces karma and afflictions'''. I.60 | |||
::'''Skandhas, āyatanas, and dhātus''' | |||
::'''Arise and disappear''' | |||
::'''From water-like karma and afflictions''', | |||
::'''Just as the evolution and dissolution of the [world]'''. I.61 | |||
::'''Lacking causes and conditions''', | |||
::'''Lacking aggregation, and lacking''' | |||
::''Arising, ceasing, and abiding''', | |||
::''The nature of the mind resembles space'''. I.62 | |||
::'''The luminous nature of the mind''' | |||
::'''Is completely unchanging, just like space'''. | |||
::'''It is not<ref>Given the example of space’s being completely unaffected by what arises and ceases in it, I follow DP’s negative before "afflicted" (the Sanskrit and C lack this negative). </ref> afflicted by adventitious stains''', | |||
::'''Such as desire, born from false imagination'''. I.63 | |||
|OtherTranslations=<center>'''''Listed by date of publication'''''</center> | |OtherTranslations=<center>'''''Listed by date of publication'''''</center> | ||
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:defiled by desire and so on, passing impurities | :defiled by desire and so on, passing impurities | ||
:which from improper thinking spring. | :which from improper thinking spring. | ||
<h6>Holmes (1999) <ref>Holmes, Ken & Katia. Maitreya on Buddha Nature. Scotland: Altea Publishing, 1999.</ref></h6> | |||
:The true nature of mind, clarity, is, like space, unchanging, | |||
:never defiled by desire and so forth, the incidental ills | |||
:which arise from an improper use of the mind. | |||
<h6>Fuchs (2000) <ref>Fuchs, Rosemarie, trans. Buddha Nature: The Mahayana Uttaratantra Shastra. Commentary by Jamgon Kongtrul and explanations by Khenpo Tsultrim Gyamtso. Ithaca, N. Y.: Snow Lion Publications, 2000.</ref></h6> | <h6>Fuchs (2000) <ref>Fuchs, Rosemarie, trans. Buddha Nature: The Mahayana Uttaratantra Shastra. Commentary by Jamgon Kongtrul and explanations by Khenpo Tsultrim Gyamtso. Ithaca, N. Y.: Snow Lion Publications, 2000.</ref></h6> |
Latest revision as of 11:50, 18 August 2020
Verse I.63 Variations
न जातु सा द्यौरिव याति विक्रियाम्
आगन्तुकै रागमलादिभिस्त्वसा-
वुपैति संक्लेशमभूतकल्पजैः
na jātu sā dyauriva yāti vikriyām
āgantukai rāgamalādibhistvasā-
vupaiti saṃkleśamabhūtakalpajaiḥ
དེ་ནི་ནམ་མཁའ་བཞིན་དུ་འགྱུར་མེད་དེ། །
ཡང་དག་མིན་རྟོགས་ལས་བྱུང་འདོད་ཆགས་སོགས། །
གློ་བུར་དྲི་མས་དེ་ཉོན་མོངས་མི་འགྱུར། །
Is completely unchanging, just like space.
It is not afflicted by adventitious stains,
Such as desire, born from false imagination.
Est immuable comme l’espace. Nées d’idées fausses, les souillures adventices Comme l’attachement ne l’affecteront jamais.
RGVV Commentary on Verse I.63
Tibetan
English
Sanskrit
Chinese
Full Tibetan Commentary
Full English Commentary
Full Sanskrit Commentary
Full Chinese Commentary
Other English translations
Obermiller (1931) [6]
- The Spiritual Essence which is pare and radiant
- Is inalterable like space
- And cannot be polluted by the occasional stains
- Of Desire and the other (defiling forces)
- Which arise from the wrong conception (of existence).[7]
Takasaki (1966) [8]
- The innate nature of the mind is brilliant
- And, like space, has no transformation at all;
- It bears, however, the impurity by stains of desires, etc.
- Which are of accident and produced by wrong conception.
Holmes (1985) [9]
- This true nature of the mind - clarity,
- is, like space, unchanging; not becoming
- defiled by desire and so on, passing impurities
- which from improper thinking spring.
Holmes (1999) [10]
- The true nature of mind, clarity, is, like space, unchanging,
- never defiled by desire and so forth, the incidental ills
- which arise from an improper use of the mind.
Fuchs (2000) [11]
- This clear and luminous nature of mind
- is as changeless as space. It is not afflicted
- by desire and so on, the adventitious stains,
- which are sprung from incorrect thoughts.
Textual sources
Commentaries on this verse
Academic notes
- 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.
- This refers to the ancient Indian cosmological model of worlds arising in space due to the four elemental spheres of wind, fire, water, and earth being stacked up in that order and thus supporting the upper spheres. As VT (fol. 13r1) confirms, the element of fire is not mentioned among the four elements in this text because fire is used to illustrate sickness, aging, and death, which destroy one’s prior state of existence.
- Here, the text has indriya, which is always replaced by āyatana below.
- Given the example of space’s being completely unaffected by what arises and ceases in it, I follow DP’s negative before "afflicted" (the Sanskrit and C lack this negative).
- Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
- This is verse 62 in Obermiller's translation
- Takasaki, Jikido. A Study on the Ratnagotravibhāga (Uttaratantra): Being a Treatise on the Tathāgatagarbha Theory of Mahāyāna Buddhism. Serie Orientale Roma 33. Roma: Istituto Italiano per il Medio ed Estremo Oriente (ISMEO), 1966.
- Holmes, Ken & Katia. The Changeless Nature. Eskdalemuir, Scotland: Karma Drubgyud Darjay Ling, 1985.
- Holmes, Ken & Katia. Maitreya on Buddha Nature. Scotland: Altea Publishing, 1999.
- Fuchs, Rosemarie, trans. Buddha Nature: The Mahayana Uttaratantra Shastra. Commentary by Jamgon Kongtrul and explanations by Khenpo Tsultrim Gyamtso. Ithaca, N. Y.: Snow Lion Publications, 2000.