Verse I.97

From Buddha-Nature
m (Text replacement - "།(.*)།" to "$1། །")
 
(8 intermediate revisions by 2 users not shown)
Line 10: Line 10:
 
}}{{VerseVariation
 
}}{{VerseVariation
 
|VariationLanguage=Tibetan
 
|VariationLanguage=Tibetan
−
|VariationOriginal=།བུད་མེད་ངན་མའི་ལྟོ་ན་མི་བདག་དང་།<br>།ས་ལ་རིན་ཆེན་གཟུགས་ཡོད་ཇི་ལྟ་བར།<br>།གློ་བུར་ཉོན་མོངས་དྲི་མས་བསྒྲིབས་པ་ཡི།<br>།སེམས་ཅན་རྣམས་ལ་དེ་བཞིན་ཁམས་འདི་གནས།
+
|VariationOriginal=བུད་མེད་ངན་མའི་ལྟོ་ན་མི་བདག་དང་། །<br>ས་ལ་རིན་ཆེན་གཟུགས་ཡོད་ཇི་ལྟ་བར། །<br>གློ་བུར་ཉོན་མོངས་དྲི་མས་བསྒྲིབས་པ་ཡི། །<br>སེམས་ཅན་རྣམས་ལ་དེ་བཞིན་ཁམས་འདི་གནས། །
 
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2380998 Dege, PHI, 116-117]
 
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2380998 Dege, PHI, 116-117]
−
|VariationTrans=Royalty in the womb of a destitute woman,<br>And a precious statue in clay—just as these exist,<br>
+
|VariationTrans=Royalty in the womb of a destitute woman,<br>And a precious statue in clay—just as these exist,<br>This basic element dwells in sentient beings<br>Obscured by the adventitious stains of the afflictions.
−
This basic element dwells in sentient beings<br>Obscured by the adventitious stains of the afflictions.
 
 
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 394 <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]], 394 <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=貧賤醜陋女  懷轉輪聖王<br>
 +
焦黑泥模中  有上妙寶像<br>
 +
眾生貪瞋癡  妄想煩惱等<br>
 +
塵勞諸垢中  皆有如來藏
 +
|VariationOriginalSource=http://cbetaonline.dila.edu.tw/en/T31n1611_p0837a19
 
}}
 
}}
 +
|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}
 +
 +
::'''A buddha in a decaying lotus, honey amid bees,'''
 +
::'''Kernels in their husks,<ref>I follow MA ''tuṣeṣu sārāny'' against J ''tuṣesu sārāny''. </ref> 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, I.96'''
 +
 +
::'''Royalty in the womb of a destitute<ref>DP "lowly" (''ngan ma''). </ref> woman,
 +
::'''And a precious statue in clay—just as these exist,
 +
::'''This basic element dwells in sentient beings
 +
::'''Obscured by the adventitious stains of the afflictions. I.97
 +
 +
::'''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,'''
 +
::'''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>
 +
::'''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,'''
 +
::'''The nyagrodha tree, the precious image, the supreme lord of the world, and the precious statue. I.98'''
 +
|OtherTranslations=<center>'''''Listed by date of publication'''''</center>
 +
 +
<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>
 +
:Like the Chieftain of men in the womb of a miserable woman,
 +
:And like a precious statue covered by dust,
 +
:In such a way does this Germ abide
 +
:In the living beings obscured by the occasional stains.<ref>This is verse 95 in Obermiller's translation</ref>
 +
 +
<h6>Takasaki (1966) <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></h6>
 +
:Like the kinghood in the womb of a poor woman,
 +
:And like a precious statue in the earthen mould;
 +
:In such a way, there abides this Essence
 +
:In the living beings obscured by occasional stains of defilements.
 +
 +
<h6>Holmes (1985) <ref>Holmes, Ken & Katia. The Changeless Nature. Eskdalemuir, Scotland: Karma Drubgyud Darjay Ling, 1985.</ref></h6>
 +
:a monarch in a poor and ugly woman's womb
 +
:or a precious image inside some clay,
 +
:this nature is within all beings present
 +
:but obscured by the impurity of passing defilement.
 +
 +
<h6>Holmes (1999) <ref>Holmes, Ken & Katia. Maitreya on Buddha Nature. Scotland: Altea Publishing, 1999.</ref></h6>
 +
:a monarch in a poor and wretched woman’s womb,
 +
:or a precious image inside some clay,
 +
:this nature is present within all beings
 +
:but obscured by the impurity of passing defilement.
 +
 +
<h6>Fuchs (2000) <ref>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.</ref></h6>
 +
:a ruler of mankind in a destitute woman's womb,
 +
:and a precious image under [a layer of] clay,
 +
:this [buddha] element abides within all sentient beings,
 +
:obscured by the defilement of the adventitious poisons.
 
}}
 
}}

Latest revision as of 13:05, 18 August 2020

Ratnagotravibhāga Root Verse I.97

Verse I.97 Variations

जघन्यनारीजठरे नृपत्वं
यथा भवेन्मृत्सु च रत्नबिम्बम्।
आगन्तुकक्लेशमलावृतेषु
सत्त्वेषु तद्वत् स्थित एष धातुः
jaghanyanārījaṭhare nṛpatvaṃ
yathā bhavenmṛtsu ca ratnabimbam
āgantukakleśamalāvṛteṣu
sattveṣu tadvat sthita eṣa dhātuḥ
E. H. Johnston as input by the University of the West.[1]
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་འདི་གནས། །
Dege, PHI, 116-117
Royalty in the womb of a destitute woman,
And a precious statue in clay—just as these exist,
This basic element dwells in sentient beings
Obscured by the adventitious stains of the afflictions.
When the Clouds Part, Brunnhölzl, 394 [2]
貧賤醜陋女 懷轉輪聖王

焦黑泥模中 有上妙寶像
眾生貪瞋癡 妄想煩惱等
塵勞諸垢中 皆有如來藏

http://cbetaonline.dila.edu.tw/en/T31n1611_p0837a19
Un maître des hommes dans le ventre d’une pauvresse,
Ou encore comme une précieuse image dans l’argile [du moule]
Cet Élément ainsi présent dans les êtres est voilé
Par les souillures adventices des affections.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse I.97

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) [9]
Like the Chieftain of men in the womb of a miserable woman,
And like a precious statue covered by dust,
In such a way does this Germ abide
In the living beings obscured by the occasional stains.[10]
Takasaki (1966) [11]
Like the kinghood in the womb of a poor woman,
And like a precious statue in the earthen mould;
In such a way, there abides this Essence
In the living beings obscured by occasional stains of defilements.
Holmes (1985) [12]
a monarch in a poor and ugly woman's womb
or a precious image inside some clay,
this nature is within all beings present
but obscured by the impurity of passing defilement.
Holmes (1999) [13]
a monarch in a poor and wretched woman’s womb,
or a precious image inside some clay,
this nature is present within all beings
but obscured by the impurity of passing defilement.
Fuchs (2000) [14]
a ruler of mankind in a destitute woman's womb,
and a precious image under [a layer of] clay,
this [buddha] element abides within all sentient beings,
obscured by the defilement of the adventitious poisons.

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. These nine examples stem from the Tathāgatagarbhasūtra (D258, fols. 248a.3–254b.3).
  4. I follow MA tuṣeṣu sārāny against J tuṣesu sārāny.
  5. DP "lowly" (ngan ma).
  6. Skt. prāṇi (lit. "living beings" or "animals").
  7. 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).
  8. 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).
  9. Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
  10. This is verse 95 in Obermiller's translation
  11. 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.
  12. Holmes, Ken & Katia. The Changeless Nature. Eskdalemuir, Scotland: Karma Drubgyud Darjay Ling, 1985.
  13. Holmes, Ken & Katia. Maitreya on Buddha Nature. Scotland: Altea Publishing, 1999.
  14. 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

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་

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

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

āvaraṇa - Literally, that which obscures or conceals. Often listed as a set of two obscurations (sgrib gnyis): the afflictive emotional obscurations (Skt. kleśāvaraṇa, Tib. nyon mongs pa'i sgrib pa) and the cognitive obscurations (Skt. jñeyāvaraṇa, Tib. shes bya'i sgrib pa). By removing the first, one becomes free of suffering, and by removing the second, one becomes omniscient. Skt. आवरण Tib. སྒྲིབ་པ་

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

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.97&oldid=49085"