No edit summary |
m (Text replacement - "།(.*)།" to "$1། །") |
||
| (3 intermediate revisions by 2 users not shown) | |||
| Line 10: | Line 10: | ||
}}{{VerseVariation | }}{{VerseVariation | ||
|VariationLanguage=Tibetan | |VariationLanguage=Tibetan | ||
|VariationOriginal= | |VariationOriginal=རང་བཞིན་འགྱུར་བ་མེད་པ་དང་། །<br>དགེ་དང་རྣམ་པར་དག་པའི་ཕྱིར། །<br>དེ་བཞིན་ཉིད་འདི་གསེར་གྱི་ནི། །<br>གཟུགས་དང་མཚུངས་པར་བརྗོད་པ་ཡིན། ། | ||
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2381004 Dege, PHI, 122] | |VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2381004 Dege, PHI, 122] | ||
|VariationTrans=Because of being changeless by nature,<br>Because of being excellent, and because of being pure,<br>Suchness is illustrated<br>By the analogy of a piece of gold. | |VariationTrans=Because of being changeless by nature,<br>Because of being excellent, and because of being pure,<br>Suchness is illustrated<br>By the analogy of a piece of gold. | ||
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 405 <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]], 405 <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=以性不改變 體本來清淨 <br>如真金不變 故說真如喻 | |||
|VariationOriginalSource=http://cbetaonline.dila.edu.tw/en/T31n1611_p0838c12 | |||
}} | }} | ||
|EnglishCommentary=::'''Because of being changeless by nature,''' | |||
::'''Because of being excellent, and because of being pure,''' | |||
::'''Suchness is illustrated''' | |||
::'''By the analogy of a piece of gold'''. I.148 | |||
Though the mind is associated with infinite phenomena of affliction and suffering, by virtue of its '''natural''' luminosity, it does not undergo any change.<ref>As Schmithausen remarks, the akṣaras between ''vikāra''° and ''ataḥ'' are for the most part illegible. I follow his suggestion of a possible reading ''vikāran na bhajate'' (which would require Tib. ''bsten'' instead of DP ''ston'').</ref> Therefore, it is called "suchness" in the sense of being unchangeable like '''excellent gold'''. Though this [suchness] is without any difference in its nature in all sentient beings, even in those whose mind streams are certain in terms of what is mistaken, it receives the designation "tathāgata" [upon] having become '''pure'''<ref>As mentioned above, "having arrived at [pure] suchness" or "suchness’ having become pure" (lit. "having arrived at purity") is one of the meanings of "tathāgata" (as a shortened compound of ''tathatā'' and āgata).</ref> of all adventitious stains.<ref>As for this partly corrupt sentence (''sa ca sarveṣām api . . . prakṛtinirviśiṣṭānāṃ sarvāgantukamalaviśuddhim āgatas tathāgata'' . . .), I follow Schmithausen’s emendation (''sā'' [MB] ''ca sarveṣām api . . . prakṛtinirviśiṣṭāpi sarvāgantukamalaviśuddhim āgatā tathāgata'' . . .) based on DP (''de yang'' . . . ''sems can thams cad la yang rang bzhin khyad par med du zin kyang / . . . rnam par dag pa la'' [text: ''las''] ''gyur pa de bzhin gshegs pa'' . . .), whose structure moreover accords with a part of ''Mahāyānasūtrālaṃkāra'' IX.37 (''sarveṣām aviśiṣṭāpi tathatā śuddhim āgatā tathāgatatvam'' . . .) quoted in the text below.</ref> Thus, in the sense of suchness’s being undifferentiable, this one example of gold explains that the tathāgata—suchness—is the heart of all these sentient beings.<ref>As already implied here, at the beginning of the second chapter (awakening), it will be explained that the tathāgata heart is an equivalent of suchness with stains, while buddhahood or tathāgatahood is equivalent to suchness without stains.</ref> In view of the purity of the nature of the mind, the nondual nature of phenomena, the Bhagavān said the following [in the ''Jñānālokālaṃkārasūtra'']: | |||
<blockquote>Here, Mañjuśrī, the Tathāgata knows that the grasping at a self is the root. Thus, by virtue of his own purity, he has realized the purity of all | |||
sentient beings. What is his own purity and {D111b} what is the purity | |||
of sentient beings are not two and cannot be made two.<ref>D100, fol. 297a.5–6. In D100, the first sentence reads: "The Tathāgata knows that the grasping at propounding a self is the root."Right before this, the sūtra speaks of four types of grasping, with the grasping at propounding a self being the most fundamental one. | |||
</ref> </blockquote> | |||
Thus, [also the ''Mahāyānasūtrālaṃkāra''] says: {P15b} | |||
::Though it is without difference in everything, | |||
::Suchness’s having become pure | |||
::Is the Tathāgata. Therefore, | |||
::All beings possess its heart.<ref>IX.37. Besides pointing to the changelessness of suchness, the three elements in this verse (suchness without difference, tathāgata, and heart)—can also be seen as paralleling the three elements in ''Uttaratantra'' I.28 (suchness, dharmakāya, and disposition).</ref> | |||
|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> | |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> | ||
:Being by nature inalterable, | :Being by nature inalterable, | ||
| Line 33: | Line 55: | ||
:to the shape and color of gold. | :to the shape and color of gold. | ||
}} | }} | ||
} | |||
Latest revision as of 11:21, 18 August 2020
Ratnagotravibhāga Root Verse I.148
Verse I.148 Variations
प्रकृतेरविकारित्वात् कल्याणत्वाद्विशुद्धितः
हेममण्डलकौपम्यं तथतायामुदाहृतम्
हेममण्डलकौपम्यं तथतायामुदाहृतम्
prakṛteravikāritvāt kalyāṇatvādviśuddhitaḥ
hemamaṇḍalakaupamyaṃ tathatāyāmudāhṛtam
hemamaṇḍalakaupamyaṃ tathatāyāmudāhṛtam
E. H. Johnston as input by the University of the West.[1]
རང་བཞིན་འགྱུར་བ་མེད་པ་དང་། །
དགེ་དང་རྣམ་པར་དག་པའི་ཕྱིར། །
དེ་བཞིན་ཉིད་འདི་གསེར་གྱི་ནི། །
གཟུགས་དང་མཚུངས་པར་བརྗོད་པ་ཡིན། །
དགེ་དང་རྣམ་པར་དག་པའི་ཕྱིར། །
དེ་བཞིན་ཉིད་འདི་གསེར་གྱི་ནི། །
གཟུགས་དང་མཚུངས་པར་བརྗོད་པ་ཡིན། །
Because of being changeless by nature,
Because of being excellent, and because of being pure,
Suchness is illustrated
By the analogy of a piece of gold.
Because of being excellent, and because of being pure,
Suchness is illustrated
By the analogy of a piece of gold.
以性不改變 體本來清淨
如真金不變 故說真如喻
如真金不變 故說真如喻
En raison de sa nature immuable,
Vertueuse et parfaitement pure, L’ainsité est comparable À une forme en or.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.
RGVV Commentary on Verse I.148
Tibetan
English
Sanskrit
Chinese
Full Tibetan Commentary
Full English Commentary
Full Sanskrit Commentary
Full Chinese Commentary
Other English translations
Obermiller (1931) [9]
- Being by nature inalterable,
- Sublime, and perfectly pure,
- This Absolute is spoken of
- As having a resemblance with gold.
Takasaki (1966) [10]
- Being unchangeable, by nature,
- Sublime, and perfectly pure,
- Reality is illustrated
- By the analogy with a piece of gold.
Fuchs (2000) [11]
- Since the nature is unchanging,
- full of virtue, and utterly pure,
- suchness is said to correspond
- to the shape and color of gold.
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.
- As Schmithausen remarks, the akṣaras between vikāra° and ataḥ are for the most part illegible. I follow his suggestion of a possible reading vikāran na bhajate (which would require Tib. bsten instead of DP ston).
- As mentioned above, "having arrived at [pure] suchness" or "suchness’ having become pure" (lit. "having arrived at purity") is one of the meanings of "tathāgata" (as a shortened compound of tathatā and āgata).
- As for this partly corrupt sentence (sa ca sarveṣām api . . . prakṛtinirviśiṣṭānāṃ sarvāgantukamalaviśuddhim āgatas tathāgata . . .), I follow Schmithausen’s emendation (sā [MB] ca sarveṣām api . . . prakṛtinirviśiṣṭāpi sarvāgantukamalaviśuddhim āgatā tathāgata . . .) based on DP (de yang . . . sems can thams cad la yang rang bzhin khyad par med du zin kyang / . . . rnam par dag pa la [text: las] gyur pa de bzhin gshegs pa . . .), whose structure moreover accords with a part of Mahāyānasūtrālaṃkāra IX.37 (sarveṣām aviśiṣṭāpi tathatā śuddhim āgatā tathāgatatvam . . .) quoted in the text below.
- As already implied here, at the beginning of the second chapter (awakening), it will be explained that the tathāgata heart is an equivalent of suchness with stains, while buddhahood or tathāgatahood is equivalent to suchness without stains.
- D100, fol. 297a.5–6. In D100, the first sentence reads: "The Tathāgata knows that the grasping at propounding a self is the root."Right before this, the sūtra speaks of four types of grasping, with the grasping at propounding a self being the most fundamental one.
- IX.37. Besides pointing to the changelessness of suchness, the three elements in this verse (suchness without difference, tathāgata, and heart)—can also be seen as paralleling the three elements in Uttaratantra I.28 (suchness, dharmakāya, and disposition).
- 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.
}
