Verse I.96

From Buddha-Nature
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|VariationTransSource=[[A Study on the Ratnagotravibhāga (Uttaratantra): Being a Treatise on the Tathāgatagarbha Theory of Mahāyāna Buddhism|Takasaki, p. 268-269]]<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>, from Sanskrit with reference to the Chinese.
 
|VariationTransSource=[[A Study on the Ratnagotravibhāga (Uttaratantra): Being a Treatise on the Tathāgatagarbha Theory of Mahāyāna Buddhism|Takasaki, p. 268-269]]<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>, from Sanskrit with reference to the Chinese.
 
}}
 
}}
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|EnglishCommentary=Now, it is in terms of [this tathāgata heart’s] being covered by the afflictions (which have the nature of being associated with it [but] not being connected with it [since time] without beginning) and the pure true nature (which has the nature of being associated and connected with the [tathāgata heart since time] without beginning) that the tathāgata heart’s being concealed by infinite cocoons of the afflictions should be comprehended through nine examples according to the sūtras.<ref>These nine examples stem from the ''Tathāgatagarbhasūtra'' (D258, fols. 248a.3–254b.3).</ref> What are these nine examples? {J60}
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::'''A buddha in a decaying lotus, honey amid bees,'''
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::'''Kernels in their husks,<ref>I follow MA ''tuṣeṣu sārāny'' against J ''tuṣesu sārāny''. </ref> gold in filth,'''
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::'''A treasure in the earth, a sprout and so on from a small fruit,'''
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::'''An image of the victor in a tattered garment, I.96'''
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::'''Royalty in the womb of a destitute<ref>DP "lowly" (''ngan ma''). </ref> woman,
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::'''And a precious statue in clay—just as these exist,
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::'''This basic element dwells in sentient beings
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::'''Obscured by the adventitious stains of the afflictions. I.97
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::'''The stains resemble the lotus, the insects,<ref>Skt. ''prāṇi'' (lit. "living beings" or "animals"). </ref> the husks, the filth, the earth, the peel of a fruit,'''
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::'''The foul-smelling garment, the body of a lowly woman, and the element of earth heated in a fire.'''<ref>With Schmithausen, I follow MA °''strīrūpa''° against J °''strīduḥkha''° and take °''jvalanābhitaptapṛthivīdhātu''° as a unit, which is also confirmed by VT (fol. 13v2) that relates ''jvalanābhitaptaṃ'' to ''pṛthivīdhātuḥ'', saying that jvalanābhitaptaṃ refers to heated gold and pṛthivīdhātuḥ to the earth that covers that gold. However, DP read "a lowly woman tormented by the blaze of suffering, and the element of earth" (''dug bsngal ’bar bas mngon par gdungs pa’i bud med sa yi khans'').</ref>
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::'''The supreme basic element has the stainless appearance<ref>I follow Schmithausen in linking °''vimalaprakhyaḥ'' with ''sa dhātuḥ paraḥ'' and not with °''ratnabimba''° ("precious statue"in VI.98d). DP read "the stainless supreme basic element resembles . . ." (''dang dri med khams mchog mtshungs pa nyid'').</ref> of the buddha, the honey, the kernels, the gold, the treasure,'''
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::'''The nyagrodha tree, the precious image, the supreme lord of the world, and the precious statue. I.98'''
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[In the first example,] the '''stains''' are like '''the sheath of a''' decaying lotus, while the tathāgata element resembles a '''buddha''' [within].<ref>In the ''Tathāgatagarbhasūtra'', this example occurs twice. The introduction of the sūtra describes in detail how the Buddha miraculously manifests in the sky thousands of fragrant opened lotus flowers with buddhas sitting upon them, emitting light. These lotuses blossom and fade at the same time, exuding a foul smell, but the buddhas still remain within them without a stain. In the sūtra’s section of the nine examples proper, this example is presented as it is here in the ''Uttaratantra''. For details of the differences between the nine examples as presented in the ''Tathāgatagarbhasūtra'' and the ''Uttaratantra'', see Zimmermann 2002, 105–44.</ref>
 
|OtherTranslations=<center>'''''Listed by date of publication'''''</center>
 
|OtherTranslations=<center>'''''Listed by date of publication'''''</center>
  

Revision as of 15:56, 17 May 2019

Ratnagotravibhāga Root Verse I.96

Verse I.96 Variations

बुद्धः कुपद्मे मधु मक्षिकासु
तुषेसु साराण्य शुचौ सुवर्णम्।
निधिः क्षितावल्पफलेऽङ्कुरादि
प्रक्लिन्नवस्त्रेषु जिनात्मभावः
buddhaḥ kupadme madhu makṣikāsu tuṣesu sārāṇya śucau suvarṇam
nidhiḥ kṣitāvalpaphale 'ṅkurādi praklinnavastreṣu jinātmabhāvaḥ
E. H. Johnston as input by the University of the West.[1]
།སངས་རྒྱས་པད་ངན་སྦྲང་རྩི་སྦྲང་མ་ལ།
།སྦུན་ལ་སྙིང་པོ་མི་གཙང་ནང་ན་གསེར།
།ས་ལ་གཏེར་དང་སྨྱུག་སོགས་འབྲས་ཆུང་དང་།
།གོས་ཧྲུལ་ནང་ན་རྒྱལ་བའི་སྐུ་དང་ནི།
Dege, PHI, 116
A buddha in a decaying lotus, honey amid bees,
Kernels in their husks, gold in filth,
A treasure in the earth, a sprout and so on from a small fruit,
An image of the victor in a tattered garment,
When the Clouds Part, Brunnhölzl, 393 [2]
CORRECT CHINESE VERSE NEEDED
CBETA T31
Like the Buddha in an ugly lotus flower,

Like honey surrounded by bees,
Like kernels of grains covered by the husk, Like gold fallen into impurities, Like a treasure under the ground, Like a sprout, etc. grown from a small fruit, Like an image of the Buddha wrapped in a tattered garment,

Takasaki, p. 268-269[3], from Sanskrit with reference to the Chinese.
Comme un bouddha dans un lotus flétri, le miel au milieu des abeilles,
Le grain dans la balle, l’or dans les immondices,
Un trésor enterré, le germe [d’un grand arbre né] d’un petit fruit,
Une statue de bouddha dans des haillons,
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse I.96

Tibetan
English
Sanskrit
Chinese

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

དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་འདི་རྣམ་པར་གཞག་པ་བཤད་པ་ཡིན་ནོ། །ཐོག་མ་མེད་པའི་དུས་ནས་ཉེ་བར་གནས་པ་མ་འབྲེལ་བའི་རང་བཞིན་གྱི་ཉོན་མོངས་པའི་སྦུབས་ཉིད་དང་། ཐོག་མ་མེད་པའི་དུས་ནས་ཉེ་བར་གནས་པ་འབྲེལ་བའི་{br}རང་བཞིན་དག་པའི་ཆོས་ཉིད་ཀྱི་དབང་དུ་བྱས་ནས། དཔེ་དགུས་དེ་བཞིན་གཤེགས་པའི་གཉེན་པོ་ཉོན་མོངས་པའི་སྦུབས་བྱེ་བ་མཐའ་ཡས་པས་གཏུམས་པ་ནི། མདོ་ཇི་ལྟ་བ་བཞིན་རྟོགས་པར་བྱའོ། །དཔེ་དགུ་གང་ཞེ་ན། སངས་རྒྱས་པད་ངན་སྦྲང་རྩི་སྦྲང་མ་ལ། །སྦུན་པ་སྙིང་པོ་{br}མི་གཙང་ནང་ན་གསེར། །ས་ལ་གཏེར་དང་མྱུག་སོགས་འབྲས་ཆུང་དང་། །གོས་ཧྲུལ་ནང་ན་རྒྱལ་བའི་སྐུ་དང་ནི། །བུད་མེད་ངན་མའི་ལྟོ་ན་མི་བདག་དང་། །ས་ལ་རིན་ཆེན་གཟུགས་ཡོད་ཇི་ལྟ་བར། །གློ་བུར་ཉོན་མོངས་དྲི་མས་བསྒྲིབས་པ་ཡི། །སེམས་ཅན་རྣམས་ལ་དེ་བཞིན་ཁམས་{br}འདི་གནས། །དྲི་མ་པདྨ་སྲོག་ཆགས་སྦུན་པ་མི་གཙང་ས་འབྲས་གོས་ཧྲུལ་དང་། །སྡུག་བསྔལ་འབར་བས་མངོན་པར་གདུངས་པའི་བུད་མེད་ས་ཡི་ཁམས་དང་མཚུངས། །སངས་རྒྱས་སྦྲང་རྩི་སྙིང་པོ་གསེར་དང་གཏེར་དང་ནྱ་གྲོ་རིན་ཆེན་སྐུ། །གླིང་བདག་མཆོག་དང་རིན་ཆེན་གཟུགས་{br}དང་དྲི་མེད་ཁམས་མཆོག་མཚུངས་པ་ཉིད།

Other English translations[edit]

Listed by date of publication
Obermiller (1931) [11]
Like the Buddha in an ugly lotus flower,
Like honey (concealed by) a swarm of bees，
Like a kernel of a fruit in the bark, and like gold buried in impurities,
Like a treasure in the ground, and like a sprout hidden in a small seed,
Like the image of the Lord covered, by a tattered garment[12]
Takasaki (1966) [13]
Like the Buddha in an ugly lotus flower,
Like honey surrounded by bees,
Like kernels of grains covered by the husk,
Like gold fallen into impurities,
Like a treasure under the ground,
Like a sprout, etc. grown from a small fruit,
Like an image of the Buddha wrapped in a tattered garment,
Holmes (1985) [14]
Similar to a buddha in a decaying lotus,
honey amidst bees, grains in their husks,
gold in filth, a treasure in the ground,
shoots and so on piercing through fruits,
a buddha-statue inside tattered rags,
Holmes (1999) [15]
Similar to a buddha in a decaying lotus,
honey amidst bees, grains in their husks,
gold in filth, a treasure under the ground,
shoots and the like piercing through fruits,
a buddha statue inside tattered rags,
Fuchs (2000) [16]
Just like a buddha in a decaying lotus, honey amidst bees,
a grain in its husk, gold in filth, a treasure underground,
a shoot and so on sprouting from a little fruit,
a statue of the Victorious One in a tattered rag,

Textual sources[edit]

Verse Location

A Note On Verse Order:

Commentaries on this verse[edit]

Asaṅga
4th century

Academic notes[edit]

  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. 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.
  4. These nine examples stem from the Tathāgatagarbhasūtra (D258, fols. 248a.3–254b.3).
  5. I follow MA tuṣeṣu sārāny against J tuṣesu sārāny.
  6. DP "lowly" (ngan ma).
  7. Skt. prāṇi (lit. "living beings" or "animals").
  8. With Schmithausen, I follow MA °strīrūpa° against J °strīduḥkha° and take °jvalanābhitaptapṛthivīdhātu° as a unit, which is also confirmed by VT (fol. 13v2) that relates jvalanābhitaptaṃ to pṛthivīdhātuḥ, saying that jvalanābhitaptaṃ refers to heated gold and pṛthivīdhātuḥ to the earth that covers that gold. However, DP read "a lowly woman tormented by the blaze of suffering, and the element of earth" (dug bsngal ’bar bas mngon par gdungs pa’i bud med sa yi khans).
  9. I follow Schmithausen in linking °vimalaprakhyaḥ with sa dhātuḥ paraḥ and not with °ratnabimba° ("precious statue"in VI.98d). DP read "the stainless supreme basic element resembles . . ." (dang dri med khams mchog mtshungs pa nyid).
  10. In the Tathāgatagarbhasūtra, this example occurs twice. The introduction of the sūtra describes in detail how the Buddha miraculously manifests in the sky thousands of fragrant opened lotus flowers with buddhas sitting upon them, emitting light. These lotuses blossom and fade at the same time, exuding a foul smell, but the buddhas still remain within them without a stain. In the sūtra’s section of the nine examples proper, this example is presented as it is here in the Uttaratantra. For details of the differences between the nine examples as presented in the Tathāgatagarbhasūtra and the Uttaratantra, see Zimmermann 2002, 105–44.
  11. Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
  12. This is verse 94 in Obermiller's translation
  13. 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.
  14. Holmes, Ken & Katia. The Changeless Nature. Eskdalemuir, Scotland: Karma Drubgyud Darjay Ling, 1985.
  15. Holmes, Ken & Katia. Maitreya on Buddha Nature. Scotland: Altea Publishing, 1999.
  16. 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.

tathāgatagarbha - Buddha-nature, literally the "womb/essence of those who have gone (to suchness)." Skt. तथागतगर्भ Tib. དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་ Ch. 如来藏

ātman - Though it can simply be used as the expression "I" or "me", in Indian thought the notion of self refers to a permanent, unchanging entity, such as that which passes from life to life in the case of people, or the innate essence (svabhāva) of phenomena. Skt. आत्मन् Tib. བདག་ Ch. 我,灵魂

kleśa - Often referred to as poisons, these are a class of disturbing or disruptive emotional states that when aroused negatively affect or taint the mind. Skt. क्लेश Tib. ཉོན་མོངས་ Ch. 煩惱

dhātu - A fundamental component or essential constituent. Skt. धातु Tib. ཁམས་ Ch. 界

āgantukamala - Mental stains that are not inherent to the nature of the mind but are temporarily present as the residue of past actions or habitual tendencies. It is sometimes iterated as adventitious defilements (Skt. āgantukakleśa, Tib. glo bur gyi nyon mongs), which references the fickle and temporary nature of disturbing emotions that lack an ultimately established basis for existence. Skt. आगन्तुकमल Tib. གློ་བུར་གྱི་དྲི་མ་

bīja - A seed, commonly used figuratively in the sense of something which has the potential to develop or grow, and likewise as the basic cause for this development or growth. Skt. बीज Tib. ས་བོན་ Ch. 無漏種

An important sūtra source for the Ratnagotravibhāga, particularly for its discussion of the nine examples that illustrate how all sentient beings possess buddha-nature.

sūtra - Sūtras mainly refer to the discourses delivered by the Buddha and his disciples, and the Sūtra corpus is one of the three main sets of teachings which form the Buddhist canon. Skt. सूत्र Tib. མདོ། Ch. 佛经

Uttaratantra - The Ultimate Continuum, or Gyü Lama, is often used as a short title in the Tibetan tradition for the key source text of buddha-nature teachings called the Ratnagotravibhāga of Maitreya/Asaṅga, also known as the Mahāyānottaratantraśāstra. Skt. उत्तरतन्त्र Tib. རྒྱུད་བླ་མ་ Ch. 寶性論

These are the root verses of the Uttaratantra attributed to Maitreya by the Tibetan tradition.

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