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Here, [the wisdom of knowing the tathāgata heart as] being suchness should be understood by '''virtue of realizing''', just as it is, the endpoint of the identitylessness of the whole '''world''' that is referred to as "persons and phenomena." This is the realization in terms of the principle that persons and phenomena, by virtue of their '''nature of''' being absolutely and primordially at peace, are not annihilated. {P83b} In brief, [this realization] arises from two causes—through '''seeing''' that '''mind''' is '''naturally luminous''' and through '''seeing''' that its proximate '''afflictions are primordially terminated''' and ceased. | Here, [the wisdom of knowing the tathāgata heart as] being suchness should be understood by '''virtue of realizing''', just as it is, the endpoint of the identitylessness of the whole '''world''' that is referred to as "persons and phenomena." This is the realization in terms of the principle that persons and phenomena, by virtue of their '''nature of''' being absolutely and primordially at peace, are not annihilated. {P83b} In brief, [this realization] arises from two causes—through '''seeing''' that '''mind''' is '''naturally luminous''' and through '''seeing''' that its proximate '''afflictions are primordially terminated''' and ceased. | ||
Now, J15} these two [factors]—"mind’s natural luminosity" and "its [concomitant] proximate afflictions"—in relation to the uncontaminated basic element are extremely difficult to understand. For both sound and unsound minds [always] occur alone, without [one of them ever] being associated with the other<ref> Lit. "second" (''dvitīya'').</ref> one. Therefore, [the ''Śrīmālādevīsūtra''] says: | Now, {J15} these two [factors]—"mind’s natural luminosity" and "its [concomitant] proximate afflictions"—in relation to the uncontaminated basic element are extremely difficult to understand. For both sound and unsound minds [always] occur alone, without [one of them ever] being associated with the other<ref> Lit. "second" (''dvitīya'').</ref> one. Therefore, [the ''Śrīmālādevīsūtra''] says: | ||
<blockquote>Bhagavan, the sound mind is momentary. It is not afflicted by the afflictions. The unsound mind is [also] momentary. Even this [unsound] mind is not afflicted by the afflictions. Bhagavan, the afflictions do not touch the mind, {D82b} nor does the mind [touch] the afflictions.<ref>The phrase "nor does the mind [touch] the afflictions" is missing in J, but appears in MB (''nāpi cittaṃ kleśān'') and is accordingly rendered in DP and C. </ref> So how, Bhagavan, does the mind, which has this nature of being untouchable [by the afflictions], still become afflicted by darkness? Bhagavan, there is proximate affliction and there is the mind that is proximately afflicted. Still, Bhagavan, the meaning of naturally pure mind’s being afflicted is difficult to understand.<ref>D45.48, fol. 275a.5–7.</ref></blockquote> | <blockquote>Bhagavan, the sound mind is momentary. It is not afflicted by the afflictions. The unsound mind is [also] momentary. Even this [unsound] mind is not afflicted by the afflictions. Bhagavan, the afflictions do not touch the mind, {D82b} nor does the mind [touch] the afflictions.<ref>The phrase "nor does the mind [touch] the afflictions" is missing in J, but appears in MB (''nāpi cittaṃ kleśān'') and is accordingly rendered in DP and C. </ref> So how, Bhagavan, does the mind, which has this nature of being untouchable [by the afflictions], still become afflicted by darkness? Bhagavan, there is proximate affliction and there is the mind that is proximately afflicted. Still, Bhagavan, the meaning of naturally pure mind’s being afflicted is difficult to understand.<ref>D45.48, fol. 275a.5–7.</ref></blockquote> | ||
Revision as of 11:37, 26 September 2019
Ratnagotravibhāga Root Verse I.15
Verse I.15 Variations
यथावत्तज्जगच्छन्तधर्मतावगमात् स च
प्रकृतेः परिशुद्धत्वात् क्लेशस्यादिक्षयेक्षणात्
प्रकृतेः परिशुद्धत्वात् क्लेशस्यादिक्षयेक्षणात्
yathāvattajjagacchantadharmatāvagamāt sa ca
prakṛteḥ pariśuddhatvāt kleśasyādikṣayekṣaṇāt
prakṛteḥ pariśuddhatvāt kleśasyādikṣayekṣaṇāt
E. H. Johnston as input by the University of the West.[1]
།འགྲོ་བ་ཞི་བའི་ཆོས་ཉིད་དུ།
།རྟོགས་ཕྱིར་ཇི་ལྟ་ཉིད་དེ་ཡང་།
།རང་བཞིན་གྱིས་ནི་ཡོངས་དག་ཕྱིར།
།ཉོན་མོངས་གདོད་ནས་ཟད་ཕྱིར་རོ།
།རྟོགས་ཕྱིར་ཇི་ལྟ་ཉིད་དེ་ཡང་།
།རང་བཞིན་གྱིས་ནི་ཡོངས་དག་ཕྱིར།
།ཉོན་མོངས་གདོད་ནས་ཟད་ཕྱིར་རོ།
[The wisdom of] suchness by virtue of
Realizing the world’s true nature of peace
Is due to the natural complete purity [of the mind]
And due to seeing the primordial termination of the afflictions.
Realizing the world’s true nature of peace
Is due to the natural complete purity [of the mind]
And due to seeing the primordial termination of the afflictions.
Avec la réalisation de la vraie nature
Paisible des êtres, ils [connaissent] l’essence des choses. La nature [de l’esprit] étant totalement pure, Les affections y sont épuisées dès l’origine.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.
RGVV Commentary on Verse I.15
Tibetan
English
Sanskrit
Chinese
Full Tibetan Commentary
Full English Commentary
Full Sanskrit Commentary
Full Chinese Commentary
Other English translations
Obermiller (1931) [7]
- As they know the quiescent nature of all that exists
- They have the intuition of the Absolute Truth,
- This owing to (their knowledge) of the pure nature (of the Spirit),
- And of the essential nullity of the defiling forces.
Takasaki (1966) [8]
- Their manner [of perception] is ' as it is ',
- Because they have understood the quiescent nature of the world,
- And this [understanding] is caused by
- The purity [of the innate mind] and
- Their perception of the defilement as being destroyed from the outset.
Fuchs (2000) [9]
- Realizing beings in their state of peace
- [the noble ones] know correctly,
- for [the mind] is by nature utterly pure
- and the poisons were always exhausted.
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 yathāvattvaṃ jagac° (confirmed by DP ji lta nyid) against J yathāvat taj jagac°.
- Lit. "second" (dvitīya).
- The phrase "nor does the mind [touch] the afflictions" is missing in J, but appears in MB (nāpi cittaṃ kleśān) and is accordingly rendered in DP and C.
- D45.48, fol. 275a.5–7.
- Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
- 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.
