Verse I.51

Latest revision as of 11:55, 18 August 2020

Ratnagotravibhāga Root Verse I.51

Verse I.51 Variations

दोषागन्तुकतायोगाद् गुणप्रकृतियोगतः
यथा पूर्वं तथा पश्चादविकारित्वधर्मता

doṣāgantukatāyogād guṇaprakṛtiyogataḥ
yathā pūrvaṃ tathā paścādavikāritvadharmatā

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

ཉེས་པ་གློ་བུར་དང་ལྡན་དང་། །
ཡོན་ཏན་རང་བཞིན་ཉིད་ལྡན་ཕྱིར། །
ཇི་ལྟར་སྔར་བཞིན་ཕྱིས་དེ་བཞིན། །
འགྱུར་བ་མེད་པའི་ཆོས་ཉིད་དོ། །

Dege, PHI, 113

Since it is adventitiously associated with flaws
And since it is naturally endowed with qualities,
Its true nature of being changeless
Is the same before as after.

When the Clouds Part, Brunnhölzl, 374 ^[2]

諸過客塵來性功德相應

真法體不變如本後亦爾

http://cbetaonline.dila.edu.tw/en/T31n1611_p0832b23

Vu le caractère adventice de ses défauts

Et le caractère naturel de ses qualités, Telle elle était, telle elle sera L’essence du réel est immuable.

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

RGVV Commentary on Verse I.51

Tibetan
English
Sanskrit
Chinese

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

Other English translations

Obermiller (1931) ^[5]

It is possessed of occasional defects

And of virtuous properties relating to its essence;

But in the initial and in the subsequent states

It remains the unalterable Absolute.

Takasaki (1966) ^[6]

Being possessed of faults by occasion,

It is, however, endowed with virtues by nature;

Therefore it is of unchangeable character

In the beginning as well as afterwards.

Fuchs (2000) ^[7]

Having faults that are adventitious

and qualities that are its nature,

it is afterwards the same as before.

This is dharmata ever unchanging.

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.
VT (fol. 12v6) glosses "[can]not be realized as being divisible" as "they do not part from a tathāgata."
The references to the number of verses about the changelessness of buddha nature in each one of its three phases are rather confusing here since the twelve verses I.52–63 on the phase of its being impure are followed by two further verses (I.64–65) that elaborate on them. The one verse about its phase of being both impure and pure is then I.66, which is followed by twelve more explanatory verses (I.67–78). Finally, the one verse about its phase of being completely pure is I.79, again followed by four commentarial verses (I.80–83).
Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
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.
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] 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.

[3] VT (fol. 12v6) glosses "[can]not be realized as being divisible" as "they do not part from a tathāgata."

[4] The references to the number of verses about the changelessness of buddha nature in each one of its three phases are rather confusing here since the twelve verses I.52–63 on the phase of its being impure are followed by two further verses (I.64–65) that elaborate on them. The one verse about its phase of being both impure and pure is then I.66, which is followed by twelve more explanatory verses (I.67–78). Finally, the one verse about its phase of being completely pure is I.79, again followed by four commentarial verses (I.80–83).

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

[6] 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.

[7] 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 10: / Line 10: @@
 }}{{VerseVariation
 |VariationLanguage=Tibetan
-|VariationOriginal=།ཉེས་པ་གློ་བུར་དང་ལྡན་དང་།<br>།ཡོན་ཏན་རང་བཞིན་ཉིད་ལྡན་ཕྱིར།<br>།ཇི་ལྟར་སྔར་བཞིན་ཕྱིས་དེ་བཞིན།<br>།འགྱུར་བ་མེད་པའི་ཆོས་ཉིད་དོ།
+|VariationOriginal=ཉེས་པ་གློ་བུར་དང་ལྡན་དང་། །<br>ཡོན་ཏན་རང་བཞིན་ཉིད་ལྡན་ཕྱིར། །<br>ཇི་ལྟར་སྔར་བཞིན་ཕྱིས་དེ་བཞིན། །<br>འགྱུར་བ་མེད་པའི་ཆོས་ཉིད་དོ། །
 |VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2380995 Dege, PHI, 113]
 |VariationTrans=Since it is adventitiously associated with flaws<br>And since it is naturally endowed with qualities,<br>Its true nature of being changeless<br>Is the same before as after.
 |VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 374 <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=諸過客塵來  性功德相應	<br>
+真法體不變  如本後亦爾
+|VariationOriginalSource=http://cbetaonline.dila.edu.tw/en/T31n1611_p0832b23
 }}
+|EnglishCommentary=[There follow] fourteen verses about (9) the topic of this tathāgata element’s being unchangeable by being afflicted or purified, despite being all-pervading throughout those three phases. The [following verse] is to be understood as the synopsis [that precedes] these [fourteen verses].
+::'''Since it is adventitiously associated with flaws'''
+::'''And since it is naturally endowed with qualities''',
+::'''Its true nature of being changeless'''
+::'''Is the same before as after'''. I.51
+{J42} Since [the basic element] is '''adventitiously associated with''' the two flaws of afflictions and proximate afflictions during its phase of being impure and during its phase of being both impure and pure ([taught] by twelve [verses] and by one verse, respectively) '''and since it is naturally endowed''' during its phase of being completely pure with the inconceivable buddha qualities that far surpass the sand grains in the river Gaṅgā [in number], are inseparable [from this basic element], and [can]not be realized as being divisible [from it]<ref>VT (fol. 12v6) glosses "[can]not be realized as being divisible" as "they do not part from a tathāgata."</ref> ([taught] by the fourteenth verse),<ref>The references to the number of verses about the changelessness of buddha nature in each one of its three phases are rather confusing here since the twelve verses I.52–63 on the phase of its being impure are followed by two further verses (I.64–65) that elaborate on them. The one verse about its phase of being both impure and pure is then I.66, which is followed by twelve more explanatory verses (I.67–78). Finally, the one verse about its phase of being completely pure is I.79, again followed by four commentarial verses (I.80–83).</ref> it is explained that the tathāgata element '''has the true nature of being''' absolutely '''changeless before''' and later, just like the element of space.
+|OtherTranslations=<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>
+:It is possessed of occasional defects
+:And of virtuous properties relating to its essence;
+:But in the initial and in the subsequent states
+:It remains the unalterable Absolute.
+<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>
+:Being possessed of faults by occasion,
+:It is, however, endowed with virtues by nature;
+:Therefore it is of unchangeable character
+:In the beginning as well as afterwards.
+<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>
+:Having faults that are adventitious
+:and qualities that are its nature,
+:it is afterwards the same as before.
+:This is dharmata ever unchanging.
 }}