Verse I.136

From Buddha-Nature
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|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>
 
|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>
 
}}
 
}}
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|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?
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::'''Just as a lotus grown from mud'''
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::'''Is so beautiful at first'''
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::'''But is no longer attractive later,'''
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::'''So is the delight of desire'''. I.134
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::'''Just as the insects that are bees'''
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::'''Sting sharply upon being agitated''',
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::'''So the arising of our hatred'''
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::'''Produces suffering in our heart'''. I.135 {J69}
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::'''Just as the kernels of rice and so on'''
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::'''Are covered by outer husks''',
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::'''So the seeing of the essential actuality'''
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::'''Is obscured by the eggshell of ignorance.''' I.136
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::'''Just as excrement is disagreeable,'''
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::'''So is desire to those free from desire.''' P13b}
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::'''Being the causes for indulging in desire''',
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::'''The outbursts [of the afflictions] are like excrement'''. I.137
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::'''Just as people would not obtain a treasure'''
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::'''Hidden in the earth due to not knowing [about it]''',
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::'''So those obscured by the ground of the latent tendencies'''
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::'''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
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::'''Just as the husks of a seed are split apart'''
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::'''By the gradual growth of the germ and so on''',
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::'''So the factors to be relinquished through seeing'''
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::'''Are removed by seeing true reality'''. I.139
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::'''The factors to be relinquished through the wisdom of familiarization''',
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::'''Whose core—[views about] a real personality—has been relinquished'''
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::'''As a necessary consequence of the noble path [of seeing]''',
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::'''Are illustrated by a filthy garment'''. I.140
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::'''The stains pertaining to the seven bhūmis'''
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::'''Resemble the stains of the enclosure of a womb'''.
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::'''Similar to an embryo’s being delivered from its enclosure''',
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::'''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
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::'''The stains associated with the three [pure] bhūmis'''
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::'''Should be known to be like a clay mold'''.
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::'''They are to be overcome by the wisdom'''<ref> DP omit "wisdom."</ref>
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::'''Of the vajra-like samādhi of great beings'''. I.142
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::'''Thus, the nine stains such as desire'''
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::'''Resemble a lotus and so on'''.
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::'''Due to consisting of three natures''',
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::'''The basic element is similar to a buddha and so on'''. I.143
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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>
 
|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>
 
:As the kernel of a fruit and the like
 
:As the kernel of a fruit and the like

Revision as of 16:42, 17 May 2019

Ratnagotravibhāga Root Verse I.136

Verse I.136 Variations

शाल्यादीनां यथा सारमवच्छन्नं बहिस्तुषैः
मोहाण्डकोशसंछन्नमेवं सारार्थदर्शनम्
śālyādīnāṃ yathā sāramavacchannaṃ bahistuṣaiḥ
mohāṇḍakośasaṃchannamevaṃ sārārthadarśanam
E. H. Johnston as input by the University of the West.[1]
།ཇི་ལྟ་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།
Dege, PHI, 121
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.
When the Clouds Part, Brunnhölzl, 402 [2]
De même que le grain de riz
Est recouvert par la balle,
La vision de la quintessence est bloquée
Par la coquille de l’ignorance.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse I.136

Tibetan
English
Sanskrit
Chinese

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

།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་{br}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་{br}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་{br}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། །{br}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་{br}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་{br}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[edit]

Obermiller (1931) [7]
As the kernel of a fruit and the like
Is concealed by the outward peal,
In a like way the perception of the Truth which is essential
Is hindered by the covering of ignorance.
Takasaki (1966) [8]
Just as the kernel of rice and others
Are concealed by the outside husk,
Similarly, the perception of the Essential Truth
Is hindered by the covering of ignorance.
Fuchs (2000) [9]
The kernel of rice and so on
is obscured by its outer husk.
Likewise the vision of the [true] meaning
is obscured by the eggshell of ignorance.

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. 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.

avidyā - Literally "unknowing," it refers to a lack of knowledge or misunderstanding of the nature of reality. As such, it is considered to be the root cause of suffering and the basis for the arising of all other negative mental factors. Skt. अविद्या Tib. མ་རིག་པ་ Ch. 無明

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

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

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

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

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

bhūmi - A plateau of spiritual development. Skt. भूमि Tib. ས་

trisvabhāva - According to the Yogācāra school, all phenomena can be divided into three natures or characteristics: the imaginary nature (parikalpitasvabhāva), the dependent nature (paratantrasvabhāva), and the perfect or absolute nature (pariniṣpannasvabhāva). Skt. त्रिस्वभाव Tib. རང་བཞིན་གསུམ་

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.

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