Verse I.157

Latest revision as of 21:48, 30 May 2023

Ratnagotravibhāga Root Verse I.157

Verse I.157 Variations

लीनं चित्तं हीनसत्त्वेष्ववज्ञा-
भूतग्राहो भूतधर्मापवादः
आत्मस्नेहश्चाधिकः पञ्च दोषा
येषां तेषां तत्प्रहाणार्थमुक्तम्

līnaṃ cittaṃ hīnasattveṣvavajñā-
bhūtagrāho bhūtadharmāpavādaḥ
ātmasnehaścādhikaḥ pañca doṣā
yeṣāṃ teṣāṃ tatprahāṇārthamuktam

E. H. Johnston as input by the University of the West.^[1]

སེམས་ཞུམ་སེམས་ཅན་དམན་ལ་བརྙས་པ་དང་། །
ཡང་དག་མི་འཛིན་ཡང་དག་ཆོས་ལ་སྐུར། །
བདག་ཅག་^[2]ལྷག་པའི་སྐྱོན་ལྔ་གང་དག་ལ། །
ཡོད་པ་དེ་དག་དེ་སྤོང་དོན་དུ་གསུངས། །

Dege, PHI, 122-123

They taught this so that those in whom they exist
May relinquish the five flaws of faintheartedness,
Contempt for inferior sentient beings, clinging to what is unreal,
Deprecating the real dharma, and excessive self-cherishing.

When the Clouds Part, Brunnhölzl, 413 ^[3]

以有怯弱心輕慢諸眾生

執著虛妄法謗真如佛性
計身有神我為令如是等
遠離五種過故說有佛性

http://cbetaonline.dila.edu.tw/en/T31n1611_p0840c02

Perdre courage et mépriser les êtres plus humbles que soi,

Croire à ce qui n’est pas vrai, déprécier le vrai Dharma Et, enfin, être trop attaché à soi-même : voilà cinq défauts Que cet enseignement se propose d’éliminer chez ceux qu’ils affectent.

Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse I.157

Tibetan
English
Sanskrit
Chinese

Full Tibetan Commentary
Full English Commentary
Full Sanskrit Commentary
Full Chinese Commentary

།སྨྲས་པ། གལ་ཏེ་དེ་ལྟར་ཆགས་པ་མེད་པའི་མཐར་ཕྱིན་པའི་ས་ལ་གནས་པའི་འཕགས་པའི་མཆོག་རྣམས་ཀྱི་ཡང་ཐམས་ཅད་ཡུལ་མ་ཡིན་ན། ཁམས་འདི་ལྟ་བར་དཀའ་བ་དེས་ན་བྱིས་པ་སོ་སོའི་སྐྱེ་བོ་ལས་བརྩམས་ཏེ། བསྟན་པ་འདིས་ནི་ཅི་ཞིག་བྱ་ཞེ་ན། བསྟན་པའི་དགོས་པ་སྡུད་པའི་ཚིགས་སུ་བཅད་པ་གཉིས་ཏེ། གཅིག་གིས་ནི་དྲིས་ལ། གཉིས་པས་ནི་ལན་བསྟན་པའོ། །སྤྲིན་དང་རྨི་ལམ་སྒྱུ་བཞིན་དེ་དང་དེར། །ཤེས་བྱ་ཐམས་ཅད་རྣམ་ཀུན་སྟོང་པ་ཞེས། །གསུངས་ནས་ཡང་འདིར་རྒྱལ་རྣམས་སེམས་ཅན་ལ། །སངས་རྒྱས་སྙིང་པོ་ཡོད་ཅེས་ཅི་སྟེ་གསུངས། །སེམས་ཞུམ་སེམས་ཅན་དམན་ལ་བརྙས་པ་དང་། །ཡང་དག་མི་འཛིན་ཡང་དག་ཆོས་ལ་སྐུར། །བདག་ཅག་ལྷག་པའི་སྐྱོན་ལྔ་གང་

དག་ལ། །ཡོད་པ་དེ་དག་དེ་སྤོང་དོན་དུ་གསུངས།

Other English translations

Listed by date of publication

Obermiller (1931) ^[7]

There are 5 kinds of defects (in a living being):—

Depression of the mind, contempt regarding those that are inferior，

Evaluation of the unreal, nihilistic views regarding the Absolute Truth.

(The teaching about the element of Buddhahood) has been exposed

In order that those with whom these defects exist

Might become rid of them.^[8]

Takasaki (1966) ^[9]

There are 5 defects [caused by the previous teaching]:

The depressed mind, contempt against those who are inferior,

Clinging to things unreal, speaking ill of Truth,

And besides, affection for one's self.

[The teaching about Essence of the Buddha] has been taught

In order that those who are possessed of these defects

Might get rid of their defects.

Holmes (1985) ^[10]

There are five mistakes: faint-heartedness,

contempt for those of lesser ability,

to believe in the false,

to speak about the true nature badly

and to cherish oneself above all else.

So that those in whom these above were there

might rid themselves of them, therefore was it declared.

Holmes (1999) ^[11]

There are five mistakes: faint-heartedness,

contempt for those of lesser ability, belief in the false,

slandering the true meaning and self-cherishing.

So that those in whom the above exist may rid themselves

of these, thus was it declared.

Fuchs (2000) ^[12]

With regard to faintheartedness, contempt for inferior beings,

perceiving the untrue, disparaging the true nature,

and exceeding self-cherishing, he said this to persuade those

who have any of these five to abandon their defects.

Textual sources

Commentaries on this verse

Academic notes

Digital Sanskrit Buddhist Canon Unicode Input
In the Sanskrit we have ātmasneha, which most likely should be བདག་ཆགས་, but the Dege edition has ཅག་
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.
I follow MA/MB bālajanam against J bālapṛthagjanam and DP byi pa so so’i skye bo.
Schmithausen parallels "here and there" (tatra tatra) with "in each sentient being" (sattve sattve) in the last line. Thus, one would have to translate "Having said that, [in sentient beings] here and there, . . ." However, the more likely meaning is "here and there in the mahāyāna sūtras,"which is confirmed by VT (fol. 14r1) that glosses "here and there" as "in the sūtras." This also corresponds to C’s rendering sūtra [koṭi] ṣu ("sūtra"in transcription!) instead of bhūtakoṭiṣu in I.158b.
With Takasaki, the Sanskrit of this line could also be read as "everything is to be understood as being empty in all respects,"but I read it following DP shes bya thams cad rnam kun stong pa zhes.
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 155 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.

[1] Digital Sanskrit Buddhist Canon Unicode Input

[2] In the Sanskrit we have ātmasneha, which most likely should be བདག་ཆགས་, but the Dege edition has ཅག་

[3] 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.

[4] I follow MA/MB bālajanam against J bālapṛthagjanam and DP byi pa so so’i skye bo.

[5] Schmithausen parallels "here and there" (tatra tatra) with "in each sentient being" (sattve sattve) in the last line. Thus, one would have to translate "Having said that, [in sentient beings] here and there, . . ." However, the more likely meaning is "here and there in the mahāyāna sūtras,"which is confirmed by VT (fol. 14r1) that glosses "here and there" as "in the sūtras." This also corresponds to C’s rendering sūtra [koṭi] ṣu ("sūtra"in transcription!) instead of bhūtakoṭiṣu in I.158b.

[6] With Takasaki, the Sanskrit of this line could also be read as "everything is to be understood as being empty in all respects,"but I read it following DP shes bya thams cad rnam kun stong pa zhes.

[7] Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.

[8] This is verse 155 in Obermiller's translation

[9] 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.

[10] Holmes, Ken & Katia. The Changeless Nature. Eskdalemuir, Scotland: Karma Drubgyud Darjay Ling, 1985.

[11] Holmes, Ken & Katia. Maitreya on Buddha Nature. Scotland: Altea Publishing, 1999.

[12] 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.

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@@ Line 3: / Line 3: @@
 |VerseNumber=I.157
 |MasterNumber=157
+|Variations={{VerseVariation
+|VariationLanguage=Sanskrit
+|VariationOriginal=लीनं चित्तं हीनसत्त्वेष्ववज्ञा-<br>भूतग्राहो भूतधर्मापवादः<br>आत्मस्नेहश्चाधिकः पञ्च दोषा<br>येषां तेषां तत्प्रहाणार्थमुक्तम्
+|VariationTrans=līnaṃ cittaṃ hīnasattveṣvavajñā-<br>bhūtagrāho bhūtadharmāpavādaḥ<br>ātmasnehaścādhikaḥ pañca doṣā<br>yeṣāṃ teṣāṃ tatprahāṇārthamuktam
+|VariationTransSource=E. H. Johnston as input by the University of the West.<ref>[http://www.dsbcproject.org/canon-text/content/335/1381 Digital Sanskrit Buddhist Canon Unicode Input]</ref>
+}}{{VerseVariation
+|VariationLanguage=Tibetan
+|VariationOriginal=སེམས་ཞུམ་སེམས་ཅན་དམན་ལ་བརྙས་པ་དང་། །<br>ཡང་དག་མི་འཛིན་ཡང་དག་ཆོས་ལ་སྐུར། །<br>བདག་ཅག་<ref>In the Sanskrit we have ātmasneha, which most likely should be བདག་ཆགས་, but the Dege edition has ཅག་</ref>ལྷག་པའི་སྐྱོན་ལྔ་གང་དག་ལ། །<br>ཡོད་པ་དེ་དག་དེ་སྤོང་དོན་དུ་གསུངས། །
+|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2381004 Dege, PHI, 122-123]
+|VariationTrans=They taught this so that those in whom they exist<br>May relinquish the five flaws of faintheartedness,<br>Contempt for inferior sentient beings, clinging to what is unreal,<br>Deprecating the real dharma, and excessive self-cherishing.
+|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 413 <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=以有怯弱心 輕慢諸眾生 <br>
+執著虛妄法 謗真如佛性 <br>
+計身有神我 為令如是等 <br>
+遠離五種過 故說有佛性
+|VariationOriginalSource=http://cbetaonline.dila.edu.tw/en/T31n1611_p0840c02
+}}
+|EnglishCommentary=[You may wonder,] "If this basic element so difficult to behold is not an object in its entirety even for the supreme noble ones who dwell on the bhūmi that is completely free from attachment, what is the point of this instruction [on the basic element] for [anybody below these bodhisattvas,] beginning with naive beings?"<ref>I follow MA/MB ''bālajanam'' against J ''bālapṛthagjanam'' and DP ''byi pa so so’i skye bo''. </ref> [There follow] two verses about summarizing the purpose of this instruction, with one [presenting] the question and the second one the explanation [in reply].
+::'''Having said here and there<ref>Schmithausen parallels "here and there" (''tatra tatra'') with "in each sentient being" (''sattve sattve'') in the last line. Thus, one would have to translate "Having said that, [in sentient beings] here and there, . . ." However, the more likely meaning is "here and there in the mahāyāna sūtras,"which is confirmed by VT (fol. 14r1) that glosses "here and there" as "in the sūtras." This also corresponds to C’s rendering ''sūtra [koṭi] ṣu'' ("sūtra"in transcription!) instead of ''bhūtakoṭiṣu'' in I.158b.</ref> that, just like clouds, dreams, and illusions,'''
+::'''All knowable objects are empty in every respect''',<ref>With Takasaki, the Sanskrit of this line could also be read as "everything is to be understood as being empty in all respects,"but I read it following DP ''shes bya thams cad rnam kun stong pa zhes''. </ref>
+::'''Why then did the buddhas teach here''' {P119b}
+::'''That the buddha element exists in each sentient being?''' I.156
+::'''They taught this so that those in whom they exist'''
+::'''May relinquish the five flaws of faintheartedness,'''
+::'''Contempt for inferior sentient beings, clinging to what is unreal''', {D15a}
+::'''Deprecating the real dharma, and excessive self-cherishing'''. I.157
+|OtherTranslations=<center>'''''Listed by date of publication'''''</center>
+<h6>Obermiller (1931) <ref>Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.</ref></h6>
+:There are 5 kinds of defects (in a living being):—
+:Depression of the mind, contempt regarding those that are inferior，
+:Evaluation of the unreal, nihilistic views regarding the Absolute Truth.
+:(The teaching about the element of Buddhahood) has been exposed
+:In order that those with whom these defects exist
+:Might become rid of them.<ref>This is verse 155 in Obermiller's translation</ref>
+<h6>Takasaki (1966) <ref>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.</ref></h6>
+:There are 5 defects [caused by the previous teaching]:
+:The depressed mind, contempt against those who are inferior,
+:Clinging to things unreal, speaking ill of Truth,
+:And besides, affection for one's self.
+:[The teaching about Essence of the Buddha] has been taught
+:In order that those who are possessed of these defects
+:Might get rid of their defects.
+<h6>Holmes (1985) <ref>Holmes, Ken & Katia. The Changeless Nature. Eskdalemuir, Scotland: Karma Drubgyud Darjay Ling, 1985.</ref></h6>
+:There are five mistakes: faint-heartedness,
+:contempt for those of lesser ability,
+:to believe in the false,
+:to speak about the true nature badly
+:and to cherish oneself above all else.<br>
+:So that those in whom these above were there
+:might rid themselves of them, therefore was it declared.
+<h6>Holmes (1999) <ref>Holmes, Ken & Katia. Maitreya on Buddha Nature. Scotland: Altea Publishing, 1999.</ref></h6>
+:There are five mistakes: faint-heartedness,
+:contempt for those of lesser ability, belief in the false,
+:slandering the true meaning and self-cherishing.
+:So that those in whom the above exist may rid themselves
+:of these, thus was it declared.
+<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>
+:With regard to faintheartedness, contempt for inferior beings,
+:perceiving the untrue, disparaging the true nature,
+:and exceeding self-cherishing, he said this to persuade those
+:who have any of these five to abandon their defects.
 }}