Verse I.62

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}}{{VerseVariation
 
}}{{VerseVariation
 
|VariationLanguage=Tibetan
 
|VariationLanguage=Tibetan
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|VariationOriginal=།སེམས་ཀྱི་རང་བཞིན་ནམ་མཁའ་ཡི།<br>།ཁམས་ལྟར་རྒྱུ་མེད་རྐྱེན་མེད་དེ།<br>།ཚོགས་པ་མེད་ཅིང་སྐྱེ་བ་དང་།<br>།འཇིག་དང་གནས་ལའང་ཡོད་མ་ཡིན།
+
|VariationOriginal=སེམས་ཀྱི་རང་བཞིན་ནམ་མཁའ་ཡི། །<br>ཁམས་ལྟར་རྒྱུ་མེད་རྐྱེན་མེད་དེ། །<br>ཚོགས་པ་མེད་ཅིང་སྐྱེ་བ་དང་། །<br>འཇིག་དང་གནས་ལའང་ཡོད་མ་ཡིན། །
 
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2380995 Dege, PHI, 113-114]
 
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2380995 Dege, PHI, 113-114]
 
|VariationTrans=Lacking causes and conditions,<br>Lacking aggregation, and lacking<br>Arising, ceasing, and abiding,<br>The nature of the mind resembles space.
 
|VariationTrans=Lacking causes and conditions,<br>Lacking aggregation, and lacking<br>Arising, ceasing, and abiding,<br>The nature of the mind resembles space.
 
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 375-376 <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]], 375-376 <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
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|VariationLanguage=Chinese
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|VariationOriginal=淨心如虛空  無因復無緣<br>
 +
及無和合義  亦無生住滅
 +
|VariationOriginalSource=http://cbetaonline.dila.edu.tw/en/T31n1611_p0832c22
 
}}
 
}}
 +
|EnglishCommentary=Now, what are the twelve verses about the topic of [the tathāgata element’s] being changeless during its phase of being impure?
 +
 +
::'''Just as all-pervasive space'''
 +
::'''Is untainted due to its subtlety''',
 +
::'''So this [basic element] that abides everywhere'''
 +
::'''In sentient beings is untainted'''. I.52
 +
 +
::'''Just as the worlds everywhere'''
 +
::'''Are born and perish in space''',
 +
::'''So the faculties arise and perish'''
 +
::'''In the unconditioned basic element'''. I.53
 +
 +
::'''Just as space was never''' {D97b}
 +
::'''Burned before by any fires''', {P101a}
 +
::'''So this [basic element] is not consumed'''
 +
::'''By the fires of death, sickness, and aging'''. I.54
 +
 +
::'''Earth rests upon water, water on wind''',
 +
::'''And wind on space''',
 +
::'''[But] space does not rest on the elements'''
 +
::'''Of wind, water, or earth'''.<ref>This refers to the ancient Indian cosmological model of worlds arising in space due to the four elemental spheres of wind, fire, water, and earth being stacked up in that order and thus supporting the upper spheres. As VT (fol. 13r1) confirms, the element of fire is not mentioned among the four elements in this text because fire is used to illustrate sickness, aging, and death, which destroy one’s prior state of existence.</ref> I.55
 +
 +
::'''Likewise, skandhas, dhātus, and faculties'''<ref>Here, the text has ''indriya'', which is always replaced by āyatana below.</ref>
 +
::'''Rest on karma and afflictions''',
 +
 +
::'''And karma and afflictions always rest on'''
 +
::'''Improper mental engagement'''. I.56
 +
 +
::'''Improper mental engagement'''
 +
::''Rests on the purity of the mind''',
 +
::'''[But] this nature of the mind does not rest'''
 +
::''On any of these phenomena'''. I.57
 +
 +
::'''The skandhas, āyatanas, and dhātus'''
 +
::'''Should be understood as being like the element of earth'''.
 +
::'''The karma and afflictions of living beings'''
 +
::'''Should be understood as resembling the element of water'''. I.58 {J43}
 +
 +
::'''Improper mental engagement'''
 +
::'''Is to be known as being like the element of wind'''.
 +
::'''Being without root and not resting [on anything]''',
 +
::'''[Mind’s] nature is similar to space'''. I.59
 +
 +
::'''Improper mental engagement'''
 +
::'''Rests on the nature of the mind''',
 +
::'''And improper mental engagement'''
 +
::'''Produces karma and afflictions'''. I.60
 +
 +
::'''Skandhas, āyatanas, and dhātus'''
 +
::'''Arise and disappear'''
 +
::'''From water-like karma and afflictions''',
 +
::'''Just as the evolution and dissolution of the [world]'''. I.61
 +
 +
::'''Lacking causes and conditions''',
 +
::'''Lacking aggregation, and lacking'''
 +
::''Arising, ceasing, and abiding''',
 +
::''The nature of the mind resembles space'''. I.62
 +
 +
::'''The luminous nature of the mind'''
 +
::'''Is completely unchanging, just like space'''.
 +
::'''It is not<ref>Given the example of space’s being completely unaffected by what arises and ceases in it, I follow DP’s negative before "afflicted" (the Sanskrit and C lack this negative). </ref> afflicted by adventitious stains''',
 +
::'''Such as desire, born from false imagination'''. I.63
 
|OtherTranslations=<center>'''''Listed by date of publication'''''</center>
 
|OtherTranslations=<center>'''''Listed by date of publication'''''</center>
  
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:nor these in any combination,
 
:nor these in any combination,
 
:nor any arising, destruction or abiding.  
 
:nor any arising, destruction or abiding.  
 +
 +
<h6>Holmes (1999) <ref>Holmes, Ken & Katia. Maitreya on Buddha Nature. Scotland: Altea Publishing, 1999.</ref></h6>
 +
:The nature of mind is like the space element:
 +
:it has neither causes nor conditions
 +
:nor these in combination,
 +
:nor arising, abiding or destruction.
  
 
<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>
 
<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>

Latest revision as of 13:09, 18 August 2020

Ratnagotravibhāga Root Verse I.62

Verse I.62 Variations

न हेतुः प्रत्ययो नापि न सामग्री न चोदयः
न व्ययो न स्थितिश्चित्तप्रकृतेर्व्योमधातुवत्
na hetuḥ pratyayo nāpi na sāmagrī na codayaḥ
na vyayo na sthitiścittaprakṛtervyomadhātuvat
E. H. Johnston as input by the University of the West.[1]
སེམས་ཀྱི་རང་བཞིན་ནམ་མཁའ་ཡི། །
ཁམས་ལྟར་རྒྱུ་མེད་རྐྱེན་མེད་དེ། །
ཚོགས་པ་མེད་ཅིང་སྐྱེ་བ་དང་། །
འཇིག་དང་གནས་ལའང་ཡོད་མ་ཡིན། །
Dege, PHI, 113-114
Lacking causes and conditions,
Lacking aggregation, and lacking
Arising, ceasing, and abiding,
The nature of the mind resembles space.
When the Clouds Part, Brunnhölzl, 375-376 [2]
淨心如虛空 無因復無緣

及無和合義 亦無生住滅

http://cbetaonline.dila.edu.tw/en/T31n1611_p0832c22
Pareille au domaine de l’espace, la nature
De l’esprit n’a ni cause ni condition
Et n’est pas une combinaison ; elle n’a pas non plus
De naissance, de cessation et de durée.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse I.62

Tibetan
English
Sanskrit
Chinese

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

།དེ་ལ་མ་དག་པའི་གནས་སྐབས་ན་འགྱུར་བ་མེད་པའི་མཚན་ཉིད་ལས་བརྩམས་པའི་ཚིགས་སུ་བཅད་པ་བཅུ་གཉིས་པོ་གང་དག་ཅེ་ན། ཇི་ལྟར་ནམ་མཁའ་ཀུན་སོང་བ། །ཕྲ་{br}ཕྱིར་ཉེ་བར་གོས་པ་མེད། །དེ་བཞིན་སེམས་ཅན་ཐམས་ཅད་ལ། །གནས་འདི་ཉེ་བར་གོས་པ་མེད། །ཇི་ལྟར་འཇིག་རྟེན་ཐམས་ཅད་དུ། །ནམ་མཁའ་ལ་ནི་སྐྱེ་ཞིང་འཇིག །དེ་བཞིན་འདུས་མ་བྱས་དབྱིངས་ལ། །དབང་པོ་རྣམས་ནི་སྐྱེ་ཞིང་འཇིག །ཇི་ལྟར་ནམ་མཁའ་མེ་
རྣམས་ཀྱིས། །སྔོན་ཆད་ནམ་ཡང་ཚིག་པ་མེད། །དེ་བཞིན་འདི་ནི་འཆི་བ་དང་། །ན་དང་རྒ་བའི་མེས་མི་འཚིག །ས་ནི་ཆུ་ལ་ཆུ་རླུང་ལ། །རླུང་ནི་མཁའ་ལ་རབ་ཏུ་གནས། །མཁའ་ནི་རླུང་དང་ཆུ་དག་དང་། །ས་ཡི་ཁམས་ལ་གནས་མ་ཡིན། །དེ་བཞིན་ཕུང་པོ་ཁམས་{br}དབང་རྣམས། །ལས་དང་ཉོན་མོངས་དག་ལ་གནས། །ལས་དང་ཉོན་མོངས་ཚུལ་བཞིན་མིན། །ཡིད་ལ་བྱེད་ལ་རྟག་ཏུ་གནས། །ཚུལ་བཞིན་མ་ཡིན་ཡིད་བྱེད་ནི། །སེམས་ཀྱི་དག་པ་ལ་རབ་གནས། །སེམས་ཀྱི་རང་བཞིན་ཆོས་རྣམས་ནི། །ཐམས་ཅད་ལ་ཡང་གནས་པ་{br}མེད། །ས་དང་འདྲ་བར་ཕུང་པོ་དང་། །སྐྱེ་མཆེད་ཁམས་རྣམས་ཤེས་པར་བྱ། །ཆུ་ཁམས་དང་འདྲ་ལུས་ཅན་གྱི། །ལས་དང་ཉོན་མོངས་ཤེས་བྱ་སྟེ། །ཚུལ་བཞིན་མ་ཡིན་ཡིད་བྱེད་ནི། །རླུང་གི་ཁམས་དང་འདྲ་བར་བལྟ། །རང་བཞིན་ནམ་མཁའི་ཁམས་བཞིན་དུ། །དེ་{br}བཞིན་ཅན་མིན་གནས་པ་མེད། །ཚུལ་བཞིན་མ་ཡིན་ཡིད་བྱེད་ནི། །སེམས་ཀྱི་རང་བཞིན་ལ་གནས་ཏེ། །ཚུལ་བཞིན་མ་ཡིན་ཡིད་བྱེད་ཀྱིས། །ལས་དང་ཉོན་མོངས་རབ་ཏུ་ཕྱེ། །ལས་དང་ཉོན་མོངས་ཆུ་ལས་ནི། །ཕུང་པོ་སྐྱེ་མཆེད་ཁམས་རྣམས་འབྱུང་། །དེ་འཇིག་པ་དང་{br}འཆགས་པ་ལྟར། །སྐྱེ་དང་འཇིག་པར་འགྱུར་བ་ཡིན། །སེམས་ཀྱི་རང་བཞིན་ནམ་མཁའ་ཡི། །ཁམས་ལྟར་རྒྱུ་མེད་རྐྱེན་མེད་དེ། །ཚོགས་པ་མེད་ཅིང་སྐྱེ་བ་དང་། །འཇིག་དང་གནས་པའང་ཡོད་མ་ཡིན། །སེམས་ཀྱི་རང་བཞིན་འོད་གསལ་གང་ཡིན་པ། །དེ་ནི་ནམ་མཁའ་{br}བཞིན་དུ་འགྱུར་མེད་དེ། །ཡང་དག་མིན་རྟོགས་ལས་བྱུང་འདོད་ཆགས་སོགས། །གློ་བུར་དྲི་མས་དེ་ཉོན་མོངས་མི་འགྱུར།

Other English translations[edit]

Listed by date of publication
Obermiller (1931) [6]
But the Spiritual Essence is like space,
Being uncaused and unconditioned;
It is devoid of the complex (of producing factors)
And knows no birth, destruction, and (temporary) stability.[7]
Takasaki (1966) [8]
The Innate Mind is like space,
Being of no cause or condition,
Or complex [of producing factors],
It has neither origination nor destruction,
Nor even stability [between two points].
Holmes (1985) [9]
The nature of mind is like the space element:
it has neither causes, nor conditions
nor these in any combination,
nor any arising, destruction or abiding.
Holmes (1999) [10]
The nature of mind is like the space element:
it has neither causes nor conditions
nor these in combination,
nor arising, abiding or destruction.
Fuchs (2000) [11]
The nature of mind as the element of space
does not [depend upon] causes or conditions,
nor does it [depend on] a gathering of these.
It has neither arising, cessation, nor abiding.

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. This refers to the ancient Indian cosmological model of worlds arising in space due to the four elemental spheres of wind, fire, water, and earth being stacked up in that order and thus supporting the upper spheres. As VT (fol. 13r1) confirms, the element of fire is not mentioned among the four elements in this text because fire is used to illustrate sickness, aging, and death, which destroy one’s prior state of existence.
  4. Here, the text has indriya, which is always replaced by āyatana below.
  5. Given the example of space’s being completely unaffected by what arises and ceases in it, I follow DP’s negative before "afflicted" (the Sanskrit and C lack this negative).
  6. Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
  7. This is verse 61 in Obermiller's translation
  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. Holmes, Ken & Katia. The Changeless Nature. Eskdalemuir, Scotland: Karma Drubgyud Darjay Ling, 1985.
  10. Holmes, Ken & Katia. Maitreya on Buddha Nature. Scotland: Altea Publishing, 1999.
  11. 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.

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

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

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་

sems nyid - Commonly found in Dzogchen and Mahāmudrā literature, this term denotes the true, natural state of mind as it is. Often used in these traditions as a synonym for buddha-nature. Skt. चित्तत्व Tib. སེམས་ཉིད་

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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