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With regard to introducing bodhisattvas to nonconceptual wisdom, it is taught in the prajñāpāramitā [sūtras] and others that the tathāgata element has the general characteristic of being the [natural] purity of the '''suchness''' of all phenomena. It should be understood that, in brief, the three [types of] persons engage it in three different ways—'''ordinary beings''' who do not see true reality,<ref>I follow MB ''tattvadarśinaḥ pṛthagjanasya'' (confirmed by DP ''de kho na ma mthong ba’i so so skye bo''), while J omits ''tattvadarśinaḥ''.</ref> '''noble ones''' who see true reality, and '''tathāgatas''' who have reached the ultimate purity of seeing true reality.<ref>I follow Schmithausen’s emendation of MB ''tattvadarśinaviśuddhi''° to ''tattvadarśanaviśuddhi''° (confirmed by DP ''de kho na mthong ba rnam par dag pa''), while J omits ''tattvadarśana''°. | With regard to introducing bodhisattvas to nonconceptual wisdom, it is taught in the prajñāpāramitā [sūtras] and others that the tathāgata element has the general characteristic of being the [natural] purity of the '''suchness''' of all phenomena. It should be understood that, in brief, the three [types of] persons engage it in three different ways—'''ordinary beings''' who do not see true reality,<ref>I follow MB ''tattvadarśinaḥ pṛthagjanasya'' (confirmed by DP ''de kho na ma mthong ba’i so so skye bo''), while J omits ''tattvadarśinaḥ''.</ref> '''noble ones''' who see true reality, and '''tathāgatas''' who have reached the ultimate purity of seeing true reality.<ref>I follow Schmithausen’s emendation of MB ''tattvadarśinaviśuddhi''° to ''tattvadarśanaviśuddhi''° (confirmed by DP ''de kho na mthong ba rnam par dag pa''), while J omits ''tattvadarśana''°. | ||
</ref> {D96a} That is, [these persons] '''are mistaken''', unmistaken, {J40} '''and''' perfectly '''unmistaken and free from reference points''', respectively. Here, "mistaken" refers to [the way of engaging] of naive beings because they are mistaken in terms of discrimination, mind, and view. "Unmistaken" refers to [the way of engaging] of the noble ones because they, being opposite [to naive beings], have relinquished such [mistakenness]. "Perfectly unmistaken and free from reference points" refers to [the way of engaging] of completely perfect buddhas because they have overcome [all] afflictive and cognitive obscurations, including their latent tendencies. | </ref> {D96a} That is, [these persons] '''are mistaken''', unmistaken, {J40} '''and''' perfectly '''unmistaken and free from reference points''', respectively. Here, "mistaken" refers to [the way of engaging] of naive beings because they are mistaken in terms of discrimination, mind, and view. "Unmistaken" refers to [the way of engaging] of the noble ones because they, being opposite [to naive beings], have relinquished such [mistakenness]. "Perfectly unmistaken and free from reference points" refers to [the way of engaging] of completely perfect buddhas because they have overcome [all] afflictive and cognitive obscurations, including their latent tendencies. | ||
Following this, the four topics other than this one should be understood as instructions on specific aspects of the topic of manifestation.<ref>I follow Schmithausen’s suggestion ''prabhedanirdeśatvena'' (which is supported by DP dbye ba ston par) against MA/MB ''prabhedanirdeśādvena'' and J ''prabhedanirdeśādeva''. On RGVV’s saying here that the remaining four topics (phases, all-pervasiveness, changelessness, and inseparability) are simply extensions of the sixth topic "manifestation,"see RGVV’s statement at the beginning of explaining the ten topics (J26) that the threefold nature of the tathāgata heart (the dharmakāya, suchness, and the disposition) is "invariably taught in all the words [of the Buddha]"through these topics.</ref> | |||
|OtherTranslations=<center>'''''Listed by date of publication'''''</center> | |OtherTranslations=<center>'''''Listed by date of publication'''''</center> | ||
Revision as of 14:04, 17 May 2019
Ratnagotravibhāga Root Verse I.45
Verse I.45 Variations
तत्र वृत्त्यर्थमारभ्य श्लोकः
पृथग्जनार्यसंबुद्धतथताव्यतिरेकतः
सत्त्वेषु जिगर्भोऽयं देशितस्तत्त्वदर्शिभिः
पृथग्जनार्यसंबुद्धतथताव्यतिरेकतः
सत्त्वेषु जिगर्भोऽयं देशितस्तत्त्वदर्शिभिः
tatra vṛttyarthamārabhya ślokaḥ
pṛthagjanāryasaṃbuddhatathatāvyatirekataḥ
sattveṣu jigarbho'yaṃ deśitastattvadarśibhiḥ
pṛthagjanāryasaṃbuddhatathatāvyatirekataḥ
sattveṣu jigarbho'yaṃ deśitastattvadarśibhiḥ
E. H. Johnston as input by the University of the West.[1]
།སོ་སོའི་སྐྱེ་འཕགས་རྫོགས་སངས་ཀྱི།
།དེ་བཞིན་ཉིད་དབྱེའི་འཇུག་པ་ལས།
།དེ་ཉིད་གཟིགས་པས་སེམས་ཅན་ལ།
།རྒྱལ་བའི་སྙིང་པོ་འདི་བསྟན་ཏོ།
།དེ་བཞིན་ཉིད་དབྱེའི་འཇུག་པ་ལས།
།དེ་ཉིད་གཟིགས་པས་སེམས་ཅན་ལ།
།རྒྱལ་བའི་སྙིང་པོ་འདི་བསྟན་ཏོ།
Manifesting differently as the suchness
Of ordinary beings, noble ones, and perfect buddhas,
The disposition of the victors is taught
To sentient beings by those who see true reality.
Of ordinary beings, noble ones, and perfect buddhas,
The disposition of the victors is taught
To sentient beings by those who see true reality.
Comme l’ainsité se manifeste différemment
Chez les êtres ordinaires, les êtres sublimes Et les parfaits bouddhas, Celui qui voit le réel Montre aux êtres leur essence de Vainqueurs.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.
RGVV Commentary on Verse I.45
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དེ་ལ་འཇུག་པའི་དོན་ལས་བརྩམས་ཏེ་ཚིགས་སུ་བཅད་པ། སོ་སོའི་སྐྱེས་འཕགས་རྫོགས་སངས་ཀྱི། །དེ་བཞིན་ཉིད་དབྱེའི་འཇུག་པ་ལས། །དེ་ཉིད་གཟིགས་པས་སེམས་ཅན་ལ། །རྒྱལ་བའི་སྙིང་པོ་འདི་བསྟན་ནོ། །འདིས་ཅི་བསྟན་ཞེ་ན། སོ་སོའི་སྐྱེ་བོ་ཕྱིན་ཅི་ལོག །{br}བདེན་པ་མཐོང་བ་བཟློག་པ་སྟེ། །དེ་བཞིན་གཤེགས་པ་ཇི་ལྟ་བཞིན། །ཕྱིན་ཅི་མ་ལོག་སྤྲོས་མེད་ཉིད། །དེ་བཞིན་གཤེགས་པའི་ཁམས་ལ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ལ་སོགས་པར་རྣམ་པར་མི་རྟོག་པའི་ཡེ་ཤེས་ཀྱི་སྒོ་ལ་གདམས་པ་ལས་བརྩམས་ཏེ། བྱང་ཆུབ་སེམས་{br}དཔའ་རྣམས་ལ་ཆོས་ཐམས་ཅད་ཀྱི་དེ་བཞིན་ཉིད་རྣམ་པར་དག་པ་སྤྱིའི་མཚན་ཉིད་བསྟན་པ་གང་ཡིན་པ་དེ་ལ་གང་ཟག་རྣམ་པ་གསུམ་པོ་དེ་ཁོ་ན་མ་མཐོང་བ་སོ་སོའི་སྐྱེ་བོ་དང་། དེ་ཁོ་ན་མཐོང་བ་འཕགས་པ་དང་། དེ་ཁོ་ན་མཐོང་བ་རྣམ་པར་དག་པའི་མཐར་ཕྱིན་པ་དེ་བཞིན་
གཤེགས་པ་རྣམས་ཀྱི་འཇུག་པ་རྣམ་པ་གསུམ་ཐ་དད་པར་རིག་པར་བྱ་སྟེ། འདི་ལྟ་སྟེ། ཕྱིན་ཅི་ལོག་པ་དང་ཕྱིན་ཅི་མ་ལོག་པ་དང་། ཡང་དག་པར་ཕྱིན་ཅི་མ་ལོག་པ་སྤྲོས་པ་མེད་པ་སྟེ། གོ་རིམས་བཞིན་ནོ། །དེ་ལ་ཕྱིན་ཅི་ལོག་ནི་བྱིས་པ་རྣམས་ཀྱི་སྟེ། འདུ་{br}ཤེས་དང་སེམས་དང་ལྟ་བ་ཕྱིན་ཅི་ལོག་པའི་ཕྱིར་རོ། །བཟློག་པས་ཕྱིན་ཅི་མ་ལོག་པ་ནི་འཕགས་པ་རྣམས་ཀྱི་སྟེ། དེ་སྤངས་པའི་ཕྱིར་རོ། །ཡང་དག་པར་ཕྱིན་ཅི་མ་ལོག་པའི་སྤྲོས་པ་མེད་པ་ནི། ཡང་དག་པར་རྫོགས་པའི་སངས་རྒྱས་རྣམས་ཀྱི་སྟེ། བག་ཆགས་དང་བཅས་པའི་{br}ཉོན་མོངས་པ་དང་། ཤེས་བྱའི་སྒྲིབ་པ་བཅོམ་པའི་ཕྱིར་རོ། །འདི་ཕན་ཆད་ནི་འཇུག་པའི་དོན་ཉིད་ལས་བརྩམས་ཏེ། དེ་ལས་གཞན་པའི་དོན་རྣམ་པ་བཞིའི་དབྱེ་བ་སྟོན་པར་རིག་པར་བྱའོ།
Other English translations
Obermiller (1931) [8]
- The Absolute manifests itself differently
- In the worldlings, the Saints, and the Supreme Buddha.
- Having perceived this, (the Lord) has declared
- That the Essence of Buddhahood exists in all that lives.[9]
Takasaki (1966) [10]
- The Ordinary People, the Saints, and the Buddhas, —
- They are indivisible from Reality,
- Therefore, the Matrix of the Buddha exists among [all] living beings; —
- Thus it is taught by the perceivers of the Reality.
Holmes (1985) [11]
- Suchness is approached in different ways
- by ordinary beings, the deeply-realised
- and the completely-enlightened.
- Hence the seers of the true nature have taught
- that all beings have this buddha-essence.
Holmes (1999) [12]
- Suchness is approached in different ways
- by ordinary beings, the deeply-realised
- and the completely-enlightened.
- This is how those who see the true nature
- have taught beings about this heart-essence of the Victors.
Fuchs (2000) [13]
- Based upon the manifestation of suchness dividing
- into that of an ordinary being, that of a noble one,
- and that of a perfect buddha, He who Sees Thatness
- has explained the nature of the Victor to beings.
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.
- I follow MB °tathatābhinnavṛttitaḥ and DP de bzhin nyid dbye’i ’jug pa las against J °tathatāvyatirekataḥ. The translation follows Schmithausen’s suggestion to understand this compound as a predicative ablative (as in I.42) qualifying "the disposition of the victors" (thus, closely corresponding in meaning to °bhinnavṛttikaḥ in Mahāyānasūtrālaṃkāra IX.59b). However, as Schmithausen remarks, RGVV interprets vṛtti as pravṛtti in the sense of the more or less unmistaken ways in which ordinary beings, bodhisattvas, and buddhas engage the tathāgata heart. Besides "manifestation" and "engagement,"both terms can also mean "behavior," "activity," and "function." Further meanings of vṛtti include "mode of being," "nature," "state," and "condition,"while pravṛtti can also mean "advancing" and "cognition."
- This verse closely parallels the words and the meaning of Madhyāntavibhāga IV.12.
- I follow MB tattvadarśinaḥ pṛthagjanasya (confirmed by DP de kho na ma mthong ba’i so so skye bo), while J omits tattvadarśinaḥ.
- I follow Schmithausen’s emendation of MB tattvadarśinaviśuddhi° to tattvadarśanaviśuddhi° (confirmed by DP de kho na mthong ba rnam par dag pa), while J omits tattvadarśana°.
- I follow Schmithausen’s suggestion prabhedanirdeśatvena (which is supported by DP dbye ba ston par) against MA/MB prabhedanirdeśādvena and J prabhedanirdeśādeva. On RGVV’s saying here that the remaining four topics (phases, all-pervasiveness, changelessness, and inseparability) are simply extensions of the sixth topic "manifestation,"see RGVV’s statement at the beginning of explaining the ten topics (J26) that the threefold nature of the tathāgata heart (the dharmakāya, suchness, and the disposition) is "invariably taught in all the words [of the Buddha]"through these topics.
- 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 44 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.
