Verse I.121

From Buddha-Nature
Line 15: Line 15:
 
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 398 <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]], 398 <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=[In the eighth example,] the afflictions are like a pregnant woman, while the tathāgata element resembles a cakravartin’s having entered the great elements a short time after conception.
 +
 +
::'''Suppose an ugly woman without a protector''',<ref>In India, this means abandoned by one’s husband or being a widow. </ref> {P112b}
 +
::'''Dwelling in a shelter for those without protection'''
 +
::'''And bearing the glory of royalty as an embryo''',<ref>DP lit. "by the womb" (''mngal gyis''). However, as the next verse shows, ''garbha'' here clearly refers to the embryo of the cakravartin. </ref>
 +
::'''Were not to know about the king in her own womb.''' I.121
 +
 +
::'''Being born in [saṃsāric] existence is like a place for those without protection''',
 +
'''Impure sentient beings<ref>VT (fol. 13v4) glosses "impure sentient beings" as "those who engage in wrongdoing" (''pāpācārāḥ'').</ref> resemble the pregnant woman''',
 +
::'''The stainless basic element in them is similar to her embryo''',
 +
::'''And due to its existence, these [beings] do have a protector'''. I.122
 +
 +
::'''Just as this woman whose body is covered with a dirty garment and who has an unsightly body'''
 +
::'''Would experience the greatest suffering in a shelter for those without protection despite this king’s residing in her womb,'''
 +
::'''So beings dwell in the abode of suffering due to their minds’ not being at peace through the power of the afflictions'''
 +
::'''And deem themselves to be without a protector despite the excellent protectors<ref> VT (fol. 13v4) glosses ''sannāthāḥ'' as ''santaś cāmī nāthāś ca'', while DP only have ''moon bcas'' (corresponding to ''sanātha'').</ref> residing right within themselves'''. I.123
 
|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>
 
:Suppose a woman of miserable appearance and helpless
 
:Suppose a woman of miserable appearance and helpless

Revision as of 16:27, 17 May 2019

Ratnagotravibhāga Root Verse I.121

Verse I.121 Variations

नारी यथा काचिदनाथभूता
वसेदनाथावसथे विरूपा
गर्भेण राजश्रियमुद्वहन्ती
न सावबुध्येत नृपं स्वकुक्षौ
nārī yathā kācidanāthabhūtā
vasedanāthāvasathe virūpā
garbheṇa rājaśriyamudvahantī
na sāvabudhyeta nṛpaṃ svakukṣau
E. H. Johnston as input by the University of the West.[1]
།ཇི་ལྟར་མི་མོ་གཟུགས་ངན་མགོན་མེད་འགའ།
།མགོན་མེད་འདུག་གནས་སུ་ནི་འདུག་གྱུར་ལ།
།མངལ་གྱིས་རྒྱལ་པོའི་དཔལ་ནི་འཛིན་བྱེད་པས།
།རང་ལྟོ་ན་ཡོད་མི་བདག་མི་ཤེས་ལྟར།
Dege, PHI, 119
Suppose an ugly woman without a protector,
Dwelling in a shelter for those without protection
And bearing the glory of royalty as an embryo,
Were not to know about the king in her own womb.
When the Clouds Part, Brunnhölzl, 398 [2]
Imaginez une femme sans beauté ni protecteur
Qui vit dans un asile pour les déshérités.
Même enceinte de la gloire d’un souverain,
Elle ignore que son sein abrite le maître des hommes.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse I.121

Tibetan
English
Sanskrit
Chinese

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

།ཉོན་མོངས་པ་ནི་སེམས་ཅན་ཞུགས་པའི་མི་མོ་དང་འདྲ་ལ། དེ་བཞིན་གཤེགས་པའི་ཁམས་ནི་མེར་མེར་པོའི་འབྱུང་བ་ཆེན་པོ་ལ་གནས་པའི་འཁོར་ལོས་སྒྱུར་བ་ལྟ་བུ་སྟེ། ཇི་ལྟར་མི་མོ་གཟུགས་ངན་མགོན་{br}མེད་འགའ། །མགོན་མེད་འདུག་གནས་སུ་ནི་འདུག་གྱུར་ལ། །མངལ་གྱིས་རྒྱལ་པོའི་དཔལ་ནི་འཛིན་བྱེད་པས། །རང་ལྟོ་ན་ཡོད་མི་བདག་མི་ཤེས་ལྟར། །སྲིད་པར་སྐྱེ་བ་མགོན་མེད་ཁྱིམ་བཞིན་ཏེ། །མ་དག་སེམས་ཅན་མངལ་ལྡན་བུད་མེད་བཞིན། །དེ་ལ་གང་ཞིག་ཡོད་{br}པས་མགོན་བཅས་པ། །དྲི་མེད་ཁམས་ནི་དེ་ཡི་མངལ་གནས་བཞིན། །ཇི་ལྟར་བུད་མེད་ལུས་ལ་དྲི་བཅས་གོས་གོན་མི་སྡུག་གཟུགས་ལྡན་པ། །ས་བདག་མངལ་ན་གནས་ཀྱང་མགོན་མེད་ཁང་པར་སྡུག་བསྔལ་མཆོག་མྱོང་ལྟར། །དེ་བཞིན་བདག་རང་ནང་གནས་མགོན་ཡོད་གྱུར་ཀྱང་{br}མགོན་མེད་བློ་ལྡན་པ། །འགྲོ་བ་ཉོན་མོངས་དབང་གིས་ཡིད་མ་ཞི་བས་སྡུག་བསྔལ་བཞི་ལ་གནས།

Other English translations[edit]

Obermiller (1931) [7]
Suppose a woman of miserable appearance and helpless
Were abiding in a place without shelter and protection,
And, bearing in her womb the glory of royalty,
Would not know that the Lord (who could protect her) were in her own body.
Takasaki (1966) [8]
Suppose an ugly woman without a protector
Were abiding in an orphanage,
And, bearing the glory of royalty as an embryo,
Might not know the king in her own womb.
Fuchs (2000) [9]
A woman of miserable appearance
who is without protection and abides in a poorhouse
holds in her womb a glorious king,
not knowing that a lord of man dwells in her own body.

Textual sources[edit]

Commentaries on this verse[edit]

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. In India, this means abandoned by one’s husband or being a widow.
  4. DP lit. "by the womb" (mngal gyis). However, as the next verse shows, garbha here clearly refers to the embryo of the cakravartin.
  5. VT (fol. 13v4) glosses "impure sentient beings" as "those who engage in wrongdoing" (pāpācārāḥ).
  6. VT (fol. 13v4) glosses sannāthāḥ as santaś cāmī nāthāś ca, while DP only have moon bcas (corresponding to sanātha).
  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.

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

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

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.

Retrieved from "https://buddhanature.tsadra.org/index.php?title=Texts/Ratnagotravibhāga_Mahāyānottaratantraśāstra/Root_Verses/Verse_I.121&oldid=21340"