Verse I.134

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Ratnagotravibhāga Root Verse I.134

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Verse I.134 Variations

तत्पद्‍मं मृदि संभूतं पुरा भूत्वा मनोरमम्
अरम्यमभवत् पश्चाद्यथा रागरतिस्तथा

tatpadmaṃ mṛdi saṃbhūtaṃ purā bhūtvā manoramam
aramyamabhavat paścādyathā rāgaratistathā

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

།ཇི་ལྟར་པདྨ་འདམ་སྐྱེས་དེ།
།མདུན་དུ་གྱུར་ན་ཡིད་དགའ་དང་།
།ཕྱིས་ནས་དགའ་བ་མེད་འགྱུར་བ།
།འདོད་ཆགས་དགའ་བ་དེ་བཞིན་ནོ།

Dege, PHI, 121

Just as a lotus grown from mud
Is so beautiful at first
But is no longer attractive later,
So is the delight of desire.

When the Clouds Part, Brunnhölzl, 402 ^[2]

Devant un lotus, fleur née de la boue,

On se sent toujours heureux. Mais cette joie bientôt s’évanouit, Comme la joie née du désir décline aussi.

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

RGVV Commentary on Verse I.134

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།ཡང་ཇི་ལྟར་འདོད་ཆགས་ལ་སོགས་པ་ཉོན་མོངས་པ་དགུ་པོ་འདི་དག་པདྨའི་སྦུབས་ལ་སོགས་པ་དང་འདྲ་བར་རིག་པར་བྱས་ལ། དེ་བཞིན་གཤེགས་པའི་ཁམས་སངས་རྒྱས་ཀྱི་གཟུགས་ལ་སོགས་

པ་དང་ཆོས་མཐུན་པར་ཡང་ཇི་ལྟར་རིག་པར་བྱ་ཞེ་ན། ཇི་ལྟར་པདྨ་འདམ་སྐྱེས་དེ། །མདུན་དུ་གྱུར་ན་ཡིད་དགའ་དང་། །ཕྱི་ནས་དགའ་བ་མེད་འགྱུར་བ། །འདོད་ཆགས་དགའ་བ་དེ་བཞིན་ནོ། །ཇི་ལྟར་སྲོག་ཆགས་སྦྲང་མ་ནི། །ཤིན་ཏུ་འཁྲུགས་ཏེ་མདུང་བརྡེག་ལྟར། །དེ་བཞིན་ཞེ་སྡང་སྐྱེ་བས་ན། །སྙིང་ལ་སྡུག་བསྔལ་སྐྱེད་པར་བྱེད། །ཇི་ལྟར་འབྲས་སོགས་སྙིང་པོ་ནི། །ཕྱི་རོལ་སྦུན་པས་བསྒྲིབས་པ་ལྟར། །དེ་བཞིན་སྙིང་པོའི་དོན་མཐོང་བ། །མ་རིག་སྒོ་ངའི་སྦུབས་ཀྱིས་བསྒྲིབས། །ཇི་ལྟར་མི་གཙང་མི་མཐུན་པ། །དེ་བཞིན་ཆགས་དང་བཅས་རྣམས་ཀྱི། །འདོད་པ་བསྟེན་པའི་རྒྱུ་ཡིན་ཕྱིར། །ཀུན་ནས་ལྡང་བ་མི་གཙང་འདྲ། །ཇི་ལྟར་ནོར་ནི་བསྒྲིབས་པས་ན། །མི་ཤེས་གཏེར་མི་ཐོབ་པ་ལྟར། །དེ་བཞིན་སྐྱེ་ལ་རང་བྱུང་ཉིད། །མ་རིག་བག་ཆགས་ས་ཡིས་བསྒྲིབས། །ཇི་ལྟར་མྱུག་སོགས་རིམ་སྐྱེས་པས། །ས་བོན་ཤུན་པ་གཅོད་པ་ལྟར། །དེ་བཞིན་དེ་ཉིད་མཐོང་བ་ཡིས། །མཐོང་སྤངས་རྣམས་ནི་ལྡོག་པར་འགྱུར། །འཕགས་པའི་ལམ་དང་འབྲེལ་པ་ལས། །འཇིག་ཚོགས་སྙིང་པོ་བཅོམ་རྣམས་ཀྱི། །བསྒོམ་ལམ་ཡེ་ཤེས་སྤང་བྱ་རྣམས། །གོས་ཧྲུལ་དག་དང་མཚུངས་པར་བསྟན། །ས་བདུན་ལ་བརྟེན་དྲི་མ་ནི། །མངལ་སྦུབས་དྲི་མ་དག་དང་མཚུངས། །མངལ་སྦུབས་བྲལ་འདྲ་མི་རྟོག་པའི། །ཡེ་ཤེས་རྣམ་པར་སྨིན་པ་བཞིན། །ས་གསུམ་རྗེས་འབྲེལ་དྲི་མ་རྣམས། །ས་འདམ་གོས་བཞིན་ཤེས་བྱ་སྟེ། །བདག་ཉིད་ཆེན་པོ་རྡོ་རྗེ་ལྟའི། །ཏིང་ངེ་འཛིན་གྱིས་གཞོམ་བྱ་ཡིན། །དེ་ལྟར་ཆགས་སོགས་དྲི་མ་དགུ། །པདྨ་ལ་སོགས་དག་དང་མཚུངས། །རང་བཞིན་གསུམ་གྱིས་བསྡུས་ཕྱིར་ཁམས། །སངས་རྒྱས་ཚོགས་དང་ཆོས་མཚུངས་སོ། །སེམས་ཀྱི་རྣམ་པར་བྱང་བའི་ཁམས་དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་རང་བཞིན་རྣམ་པ་གསུམ་གྱི་དབང་དུ་བྱས་ཏེ། སངས་རྒྱས་ཀྱི་གཟུགས་ལ་སོགས་པ་རྣམ་པ་དགུ་དང་ཆོས་མཐུན་པར་རྟོགས་པར་བྱའོ།

Other English translations

Obermiller (1931) ^[7]

The water-born lotus flower

At the first appearance causes delight,

But later on (when it withers) it no more excites joy,

Similar to it is the delight of sensual passion.

Takasaki (1966) ^[8]

Just as the lotus flower born from the mud

Is delightful in its first appearance,

But later on [when it withers], it is no more attractive;

Similar to it is the delight of Desire.

Fuchs (2000) ^[9]

When a lotus [just] born from the mud

appears to [a beholder], it delights his mind.

Yet later it changes and becomes undelightful.

The joy born from desire is similar to this.

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.
DP "Just as an unknown treasure is not obtained due to its gems being obscured, so the self-arisen in people [skye la is difficult to construct] is obscured by the ground of the latent tendencies of ignorance" (ji ltar nor ni bsgribs pas na / mi shes gter mi thob pa ltar / de bzhin skye la rang byung nyid / ma rig bag chags sa yis bsgribs /).
Against Takasaki and DP (ram par smin pa bzhin) understanding °vat in vipākavat as "like,"I follow de Jong’s suggestion of taking vipākavat as a possessive adjective relating to jñānam Thus, the nonconceptual wisdom mentioned here seems to refer to the wisdom on the last three bhūmis that emerges from the stains of the preceding seven bhūmis, just as an embryo emerges from the womb.
DP omit "wisdom."
DP "basic element" (khams).
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] DP "Just as an unknown treasure is not obtained due to its gems being obscured, so the self-arisen in people [skye la is difficult to construct] is obscured by the ground of the latent tendencies of ignorance" (ji ltar nor ni bsgribs pas na / mi shes gter mi thob pa ltar / de bzhin skye la rang byung nyid / ma rig bag chags sa yis bsgribs /).

[4] Against Takasaki and DP (ram par smin pa bzhin) understanding °vat in vipākavat as "like,"I follow de Jong’s suggestion of taking vipākavat as a possessive adjective relating to jñānam Thus, the nonconceptual wisdom mentioned here seems to refer to the wisdom on the last three bhūmis that emerges from the stains of the preceding seven bhūmis, just as an embryo emerges from the womb.

[5] DP omit "wisdom."

[6] DP "basic element" (khams).

[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] 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.

[9] 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 15: / Line 15: @@
 |VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 402 <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>
 }}
+|EnglishCommentary=How should the resemblances of these nine afflictions such as desire with the sheath of a lotus and so on be understood and how should the similarity of the tathāgata element with the image of a buddha and so on {D110a} be comprehended?
+::'''Just as a lotus grown from mud'''
+::'''Is so beautiful at first'''
+::'''But is no longer attractive later,'''
+::'''So is the delight of desire'''. I.134
+::'''Just as the insects that are bees'''
+::'''Sting sharply upon being agitated''',
+::'''So the arising of our hatred'''
+::'''Produces suffering in our heart'''. I.135 {J69}
+::'''Just as the kernels of rice and so on'''
+::'''Are covered by outer husks''',
+::'''So the seeing of the essential actuality'''
+::'''Is obscured by the eggshell of ignorance.''' I.136
+::'''Just as excrement is disagreeable,'''
+::'''So is desire to those free from desire.''' P13b}
+::'''Being the causes for indulging in desire''',
+::'''The outbursts [of the afflictions] are like excrement'''. I.137
+::'''Just as people would not obtain a treasure'''
+::'''Hidden in the earth due to not knowing [about it]''',
+::'''So those obscured by the ground of the latent tendencies'''
+::'''Of ignorance [do not obtain] the self-arisen'''.<ref>DP "Just as an unknown treasure is not obtained due to its gems being obscured, so the self-arisen in people [''skye la'' is difficult to construct] is obscured by the ground of the latent tendencies of ignorance" (''ji ltar nor ni bsgribs pas na / mi shes gter mi thob pa ltar / de bzhin skye la rang byung nyid / ma rig bag chags sa yis bsgribs /'').</ref> I.138
+::'''Just as the husks of a seed are split apart'''
+::'''By the gradual growth of the germ and so on''',
+::'''So the factors to be relinquished through seeing'''
+::'''Are removed by seeing true reality'''. I.139
+::'''The factors to be relinquished through the wisdom of familiarization''',
+::'''Whose core—[views about] a real personality—has been relinquished'''
+::'''As a necessary consequence of the noble path [of seeing]''',
+::'''Are illustrated by a filthy garment'''. I.140
+::'''The stains pertaining to the seven bhūmis'''
+::'''Resemble the stains of the enclosure of a womb'''.
+::'''Similar to an embryo’s being delivered from its enclosure''',
+::'''Nonconceptual wisdom possesses maturation'''.<ref>Against Takasaki and DP (''ram par smin pa bzhin'') understanding °vat in ''vipākavat'' as "like,"I follow de Jong’s suggestion of taking vipākavat as a possessive adjective relating to ''jñānam'' Thus, the nonconceptual wisdom mentioned here seems to refer to the wisdom on the last three bhūmis that emerges from the stains of the preceding seven bhūmis, just as an embryo emerges from the womb.</ref> I.141
+::'''The stains associated with the three [pure] bhūmis'''
+::'''Should be known to be like a clay mold'''.
+::'''They are to be overcome by the wisdom'''<ref> DP omit "wisdom."</ref>
+::'''Of the vajra-like samādhi of great beings'''. I.142
+::'''Thus, the nine stains such as desire'''
+::'''Resemble a lotus and so on'''.
+::'''Due to consisting of three natures''',
+::'''The basic element is similar to a buddha and so on'''. I.143
+The '''similarity''' of the tathāgata heart—the cause<ref>DP "basic element" (''khams'').</ref> for the purification of the mind—''to'' the nine kinds [of examples of] '''a buddha''' image and '''so''' on should be understood in terms of its '''three'''fold '''nature'''.
 |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>
 :The water-born lotus flower