Verse I.160
From Buddha-Nature
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}}{{VerseVariation | }}{{VerseVariation | ||
|VariationLanguage=Tibetan | |VariationLanguage=Tibetan | ||
| − | |VariationOriginal= | + | |VariationOriginal=སྔར་ནི་དེ་ལྟར་རྣམ་བཞག་ནས། །<br>སླར་ཡང་བླ་མའི་རྒྱུད་འདིར་ནི། །<br>ཉེས་པ་ལྔ་དག་སྤང་བའི་ཕྱིར། །<br>ཁམས་ཡོད་ཉིད་ཅེས་བསྟན་པ་ཡིན། ། |
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2381005 Dege, PHI, 123] | |VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2381005 Dege, PHI, 123] | ||
|VariationTrans=It was presented in this way before<br>But later in this ultimate continuum here<br>It is explained that the basic element exists<br>In order to relinquish the five flaws. | |VariationTrans=It was presented in this way before<br>But later in this ultimate continuum here<br>It is explained that the basic element exists<br>In order to relinquish the five flaws. | ||
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 413 <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]], 413 <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> | ||
| + | }}{{VerseVariation | ||
| + | |VariationLanguage=Chinese | ||
| + | |VariationOriginal=先已如是說 此究竟論中 <br>為離五種過 說有真如性 | ||
| + | |VariationOriginalSource=http://cbetaonline.dila.edu.tw/en/T31n1611_p0840b27 | ||
}} | }} | ||
| + | |EnglishCommentary=The meaning of these two verses is to be understood in brief by the [following] ten verses. {J78} | ||
| + | |||
| + | ::'''It has been stated that the conditioned phenomena''' | ||
| + | ::'''In the myriads of beings<ref>I follow Schmithausen in taking ''bhūtakoṭiṣu'' to mean "in myriads of beings" (though ''bhūta'' for "sentient beings" is not so common in mahāyāna texts) rather than DP’s rendering ''yang dag mtha’ ni'', which ignores the plural and locative ending of the Sanskrit (thus reading "the true end is devoid of conditioned phenomena in all aspects"). Interestingly, the translations by Takasaki, de Jong, and Ui (as referenced in de Jong 1968, 48) all agree with DP’s reading of ''bhūtakoṭi'' in the singular. Since I.158 is an explanation of I.156ab, with "void" corresponding to "empty," "conditioned phenomena"to "all (knowable objects)," and "in all aspects"to "in every respect," ''bhūtakoṭiṣu'' most likely corresponds to "here and there." However, this is where the problem lies, since Schmithausen takes "here and there"to be related to "in each sentient being"in I.156d. Though not impossible, this is not only somewhat strange in this context but, more importantly, contradicted by VT’s above gloss and virtually all Tibetan commentaries, which take "here and there"to mean "in the (prajñāpāramitā) sūtras." If one still accepts that ''bhūtakoṭiṣu'' takes up "here and there" (which is likely, given the other correspondences between I.156ab and I.158), C’s rendering "in [myriads of] sūtras" (''sūtra [koṭi] ṣu'', with "sūtra"in transcription!) instead of ''bhūtakoṭiṣu'' seems to make much more sense. Also, if ''bhūtakoṭiṣu'' referred back to "in each sentient being,"it would pick up a phrase in I.156d, whereas all other correspondences with I.158 are only to I.156ab. Thus, I would prefer to read I.158ab as "It has been stated in myriads of sūtras that conditioned phenomena are void in all aspects." However, since the Sanskrit and DP as well as all Tibetan commentaries agree on ''bhūta''°, while C is the only exception, I reluctantly follow the former in reading ''bhūta''°.</ref> are void in all aspects,''' | ||
| + | ::'''With the entities of afflictions, karma''', | ||
| + | ::'''And [their] maturations resembling clouds and so on.''' I.158 | ||
| + | |||
| + | ::'''The afflictions resemble clouds, the performance''' | ||
| + | ::'''Of actions is like the experiences in a dream,''' | ||
| + | ::'''And the skandhas—the maturations of afflictions and karma—''' | ||
| + | ::'''Are like the magical manifestations in an illusion.''' I.159 | ||
| + | |||
| + | ::'''It was presented in this way before''' | ||
| + | ::'''But later in this ultimate continuum'''<ref>Skt. ''tantre punar ihottare''. As mentioned before, this phrase uses the title of the present text (''Uttaratantra'') in the sense of the teachings on buddha nature being the latest and also highest teachings of the Buddha. VT (fol. 14r1–2) glosses this phrase as "latest text" or "latest section" (''uttaragrantha'').</ref> here''' | ||
| + | ::'''It is explained that the basic element exists''' | ||
| + | ::'''In order to relinquish the five flaws.''' I.160 | ||
| + | |||
| + | ::'''Thus, not having heard about this,''' | ||
| + | ::'''In some who are fainthearted,''' | ||
| + | ::'''Due to the flaw of self-contempt,''' | ||
| + | ::'''The mind-set for awakening does not arise.''' I.161 | ||
| + | |||
| + | ::'''Even if [some] have given rise to bodhicitta''', | ||
| + | ::'''They may become proud, [thinking,] "I am superior"''' | ||
| + | ::'''And entertain the notion of inferiority''' | ||
| + | ::'''About those in whom bodhicitta has not arisen.''' I.162 | ||
| + | |||
| + | ::'''In those who think like that,''' | ||
| + | ::'''Perfect wisdom does not arise.''' | ||
| + | ::'''Therefore, they cling to what is unreal''' | ||
| + | ::'''And do not realize true reality'''.<ref>VT (fol. 14r2) glosses "what is unreal" (''abhūtaṃ'') as "all flaws" and "what is real" (''bhūtaṃ'') as "all qualities."</ref> I.163 | ||
| + | |||
| + | ::'''The flaws of sentient beings are unreal''' | ||
| + | ::'''Because they are fabricated and adventitious.''' | ||
| + | ::'''What is real are the qualities, whose nature is pure''' | ||
| + | ::'''[Due to] the identitylessness of these flaws.'''<ref>With Schmithausen, I follow MA ''taddoṣanairātmyaśuddhiprakṛtayo'' against J and VT (fol. 14r2) ''taddoṣanairātmyaṃ śuddhiprakṛtayo''.</ref> I.164 | ||
| + | |||
| + | ::'''Those whose minds cling to unreal flaws''' | ||
| + | ::'''And deprecate the real qualities''' | ||
| + | ::'''Do not attain the love of seeing''' | ||
| + | ::'''Themselves and sentient beings as equal'''. I.165 | ||
| + | |||
| + | ::'''However, due to having heard this, there arise in them | ||
| + | ::'''Great ardor, respect [for all] as for the teacher, | ||
| + | ::'''Prajñā, wisdom, and great love. | ||
| + | ::'''Then, through the arising of these five qualities, I.166 | ||
| + | |||
| + | ::'''They lack [self-]contempt, regard [all] as equal,''' | ||
| + | ::'''Are free from flaws, possess the qualities,''' | ||
| + | ::'''And cherish themselves and sentient beings equally,''' | ||
| + | ::'''Thus attaining buddhahood swiftly. I.167''' | ||
|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> | ||
:So has it been ascertained before. | :So has it been ascertained before. | ||
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{{AcademicNote | {{AcademicNote | ||
|person=Karl Brunnhölzl | |person=Karl Brunnhölzl | ||
| − | |source=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], | + | |source=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], p. 1106, nt. 1507 |
| − | |content=Skt. ''tantre punar ihottare''. As mentioned before, this phrase uses the title of the present text (''Uttaratantra'') in the sense of the teachings on buddha nature being the latest and also highest teachings of the Buddha. | + | |content=Skt. ''tantre punar ihottare''. As mentioned before, this phrase uses the title of the present text (''Uttaratantra'') in the sense of the teachings on buddha nature being the latest and also highest teachings of the Buddha. [Vairocanarakṣita’s ''Mahāyānottaratantraṭippaṇī''] (fol. 14r1–2) glosses this phrase as "latest text" or "latest section" (''uttaragrantha'').}} |
}} | }} | ||
Latest revision as of 12:25, 18 August 2020
Ratnagotravibhāga Root Verse I.160
Verse I.160 Variations
पूर्वमेवं व्यवस्थाप्य तन्त्रे पुनरिहोत्तरे
पञ्चदोषप्रहाणाय धात्वस्तित्वं प्रकाशितम्
पञ्चदोषप्रहाणाय धात्वस्तित्वं प्रकाशितम्
pūrvamevaṃ vyavasthāpya tantre punarihottare
pañcadoṣaprahāṇāya dhātvastitvaṃ prakāśitam
pañcadoṣaprahāṇāya dhātvastitvaṃ prakāśitam
E. H. Johnston as input by the University of the West.[1]
སྔར་ནི་དེ་ལྟར་རྣམ་བཞག་ནས། །
སླར་ཡང་བླ་མའི་རྒྱུད་འདིར་ནི། །
ཉེས་པ་ལྔ་དག་སྤང་བའི་ཕྱིར། །
ཁམས་ཡོད་ཉིད་ཅེས་བསྟན་པ་ཡིན། །
སླར་ཡང་བླ་མའི་རྒྱུད་འདིར་ནི། །
ཉེས་པ་ལྔ་དག་སྤང་བའི་ཕྱིར། །
ཁམས་ཡོད་ཉིད་ཅེས་བསྟན་པ་ཡིན། །
It was presented in this way before
But later in this ultimate continuum here
It is explained that the basic element exists
In order to relinquish the five flaws.
But later in this ultimate continuum here
It is explained that the basic element exists
In order to relinquish the five flaws.
先已如是說 此究竟論中
為離五種過 說有真如性
為離五種過 說有真如性
- En plus des premiers exposés,
- La Continuité suprême enseigne
- La présence de l’Élément spirituel
- Pour éliminer les cinq défauts.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.
RGVV Commentary on Verse I.160
Tibetan
English
Sanskrit
Chinese
Full Tibetan Commentary
Full English Commentary
Full Sanskrit Commentary
Full Chinese Commentary
Other English translations[edit]
Obermiller (1931) [7]
- So has it been ascertained before.
- Then, subsequently, in this Highest of Teachings,
- In order to remove the 5 kinds of defects (in a living being),
- It is shown that the Essence of the Buddha exists.
Takasaki (1966) [8]
- So has it been ascertained 'before';
- But now, in this 'ultimate' Doctrine,
- In order to remove the 5 defects [caused by the previous teaching],
- It is shown that the Essence of the Buddha exists.
Fuchs (2000) [9]
- For the time being it was thus expounded.
- Additionally in this unsurpassable continuity
- it was then taught: "The element is present,"
- so that the five evils would be abandoned.
Textual sources[edit]
Commentaries on this verse[edit]
Academic notes[edit]
Notes On the Gloss of the Title of the Text in this Verse:
Obermiller, E.
The Uttaratantra of Maitreya, Obermiller, p. 368, nt. 3
Or "the latest Teaching" (Uttaratantra = the Scripture of the latest period).
Jikido Takasaki
A Study on the Ratnagotravibhāga (Uttaratantra): Being a Treatise on the Tathāgatagarbha Theory of Mahāyāna Buddhism, Takasaki, pp. 306-307, nt. 18
uttara tantra, T. bla-maḥi rgyud. This is the word which gives this work its title. Here the term tantra... has nothing to do with Tantric Buddhism. The meaning is simply ' doctrine ' or ' philosophy '. Significance lies more in the word ' uttara ' than in ' tantra ' since by the term ' uttara ', the author of the Ratna declared his aim and the position of this theory in the currency of Buddhist philosophy. In one sense, this theory is opposite to that of ' pūrva ', by which is meant here clearly the doctrine of the Prajñāpāramitā and of the Mūlamadhyamaka, since the ' former ' one emphasizes ' śūnyatā ', i.e. unreality of things, while this ' latter ' one emphasizes ' astitva ' of buddhadhātu. In another sense, however, this doctrine is not against the former, but a real successor of the former, as being the ' answer '—giver to the problem which has never been explained ' before '; in other words, as we had already known by previous passages, this ' buddhadhātvastivāda ' is a synthetic śūnyavāda of śūnya and aśūnya, and hence it is the ' ultimate '. T. ' bla-ma ' shows this sense.
Karl Brunnhölzl
When the Clouds Part, Brunnhölzl, p. 1106, nt. 1507
Skt. tantre punar ihottare. As mentioned before, this phrase uses the title of the present text (Uttaratantra) in the sense of the teachings on buddha nature being the latest and also highest teachings of the Buddha. [Vairocanarakṣita’s Mahāyānottaratantraṭippaṇī] (fol. 14r1–2) glosses this phrase as "latest text" or "latest section" (uttaragrantha).
- 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 Schmithausen in taking bhūtakoṭiṣu to mean "in myriads of beings" (though bhūta for "sentient beings" is not so common in mahāyāna texts) rather than DP’s rendering yang dag mtha’ ni, which ignores the plural and locative ending of the Sanskrit (thus reading "the true end is devoid of conditioned phenomena in all aspects"). Interestingly, the translations by Takasaki, de Jong, and Ui (as referenced in de Jong 1968, 48) all agree with DP’s reading of bhūtakoṭi in the singular. Since I.158 is an explanation of I.156ab, with "void" corresponding to "empty," "conditioned phenomena"to "all (knowable objects)," and "in all aspects"to "in every respect," bhūtakoṭiṣu most likely corresponds to "here and there." However, this is where the problem lies, since Schmithausen takes "here and there"to be related to "in each sentient being"in I.156d. Though not impossible, this is not only somewhat strange in this context but, more importantly, contradicted by VT’s above gloss and virtually all Tibetan commentaries, which take "here and there"to mean "in the (prajñāpāramitā) sūtras." If one still accepts that bhūtakoṭiṣu takes up "here and there" (which is likely, given the other correspondences between I.156ab and I.158), C’s rendering "in [myriads of] sūtras" (sūtra [koṭi] ṣu, with "sūtra"in transcription!) instead of bhūtakoṭiṣu seems to make much more sense. Also, if bhūtakoṭiṣu referred back to "in each sentient being,"it would pick up a phrase in I.156d, whereas all other correspondences with I.158 are only to I.156ab. Thus, I would prefer to read I.158ab as "It has been stated in myriads of sūtras that conditioned phenomena are void in all aspects." However, since the Sanskrit and DP as well as all Tibetan commentaries agree on bhūta°, while C is the only exception, I reluctantly follow the former in reading bhūta°.
- Skt. tantre punar ihottare. As mentioned before, this phrase uses the title of the present text (Uttaratantra) in the sense of the teachings on buddha nature being the latest and also highest teachings of the Buddha. VT (fol. 14r1–2) glosses this phrase as "latest text" or "latest section" (uttaragrantha).
- VT (fol. 14r2) glosses "what is unreal" (abhūtaṃ) as "all flaws" and "what is real" (bhūtaṃ) as "all qualities."
- With Schmithausen, I follow MA taddoṣanairātmyaśuddhiprakṛtayo against J and VT (fol. 14r2) taddoṣanairātmyaṃ śuddhiprakṛtayo.
- 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.
།ཚིགས་སུ་བཅད་པ་གཉིས་པོ་འདིའི་དོན་ནི་མདོར་བསྡུས་ཏེ་ཚིགས་སུ་བཅད་པ་བཅུས་རིག་པར་བྱ་སྟེ། ཡང་དག་མཐའ་ནི་འདུས་བྱས་ཀྱིས། །རྣམ་པ་ཐམས་ཅད་དབེན་པ་སྟེ། །ཉོན་མོངས་ལས་དང་རྣམ་སྨིན་དོན། །སྤྲིན་{br}ལ་སོགས་པ་བཞིན་དུ་བརྗོད། །ཉོན་མོངས་སྤྲིན་འདྲ་བྱ་བ་ཡི། །ལས་ནི་རྨི་ལམ་ལོངས་སྤྱོད་བཞིན། །ཉོན་མོངས་ལས་ཀྱི་རྣམ་པར་སྨིན། །ཕུང་པོ་སྒྱུ་མ་སྤྲུལ་པ་བཞིན། །སྔར་ནི་དེ་ལྟར་རྣམ་གཞག་ནས། །སླར་ཡང་བླ་མའི་རྒྱུད་འདིར་ནི། །ཉེས་པ་ལྔ་དག་སྤང་བའི་ཕྱིར། །ཁམས་ཡོད་ཉིད་{br}ཅེས་བསྟན་པ་ཡིན། །འདི་ལྟར་དེ་ནི་མ་ཐོས་པས། །བདག་ལ་བརྙས་པའི་ཉེས་པ་ཡིས། །སེམས་ནི་ཞུམ་པ་འགའ་ཞིག་ལ། །བྱང་ཆུབ་སེམས་ནི་སྐྱེ་མི་འགྱུར། །གང་ལ་བྱང་ཆུབ་སེམས་བསྐྱེད་པས། །བདག་ནི་མཆོག་ཅེས་རློམ་པ་ན། །བྱང་ཆུབ་སེམས་མ་སྐྱེས་པ་ལ། །དམན་{br}པའི་འདུ་ཤེས་རབ་ཏུ་འཇུག །དེ་ལྟར་སེམས་པ་དེ་ལ་ནི། །ཡང་དག་ཤེས་པ་མི་སྐྱེ་བ། །དེས་ན་ཡང་དག་མི་འཛིན་ཞིང་། །ཡང་དག་དོན་ནི་རིག་མི་འགྱུར། །བཅོས་མ་གློ་བུར་པ་ཉིད་ཕྱིར། །སེམས་ཅན་སྐྱོན་དེ་ཡང་དག་མིན། །ཡང་དག་ཉེས་དེ་བདག་མེད་པ། །ཡོན་ཏན་རང་བཞིན་དག་པ་{br}ཡིན། །ཡང་དག་མིན་པའི་ཉེས་འཛིན་ཞིང་། །ཡང་དག་ཡོན་ཏན་སྐུར་འདེབས་པ། །བློ་ལྡན་བདག་དང་སེམས་ཅན་ནི། །མཚུངས་མཐོང་བྱམས་པ་ཐོབ་མི་འགྱུར། །འདི་ལྟར་དེ་ནི་ཐོས་པ་ལས། །སྤྲོ་དང་སྟོན་པ་བཞིན་གུས་དང་། །ཤེས་རབ་ཡེ་ཤེས་བྱམས་ཆེན་སྐྱེ། །ཆོས་ལྔ་སྐྱེ་ཕྱིར་དེ་{br}ལ་ནི། །ཁ་ན་མ་ཐོ་མེད་མཚུངས་ལྟར། །སྐྱོན་མེད་ཡོན་ཏན་ལྡན་པ་དང་། །བདག་དང་སེམས་ཅན་མཚུངས་བྱས་ཏེ། །སངས་རྒྱས་ཉིད་ནི་མྱུར་དུ་འཐོབ།