Verse I.12

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|VariationOriginal=།བརྟག་མིན་ཕྱིར་དང་བརྗོད་མིན་ཕྱིར།<br>།འཕགས་པས་མཁྱེན་ཕྱིར་བསམ་མེད་ཉིད།<br>།ཞི་ཉིད་གཉིས་མེད་རྟོག་མེད་དེ། <br>།དག་སོགས་གསུམ་ནི་ཉི་བཞིན་ནོ།
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|VariationOriginal=བརྟག་མིན་ཕྱིར་དང་བརྗོད་མིན་ཕྱིར། །<br>འཕགས་པས་མཁྱེན་ཕྱིར་བསམ་མེད་ཉིད། །<br>ཞི་ཉིད་གཉིས་མེད་རྟོག་མེད་དེ། ། <br>དག་སོགས་གསུམ་ནི་ཉི་བཞིན་ནོ། །
 
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2380991 Dege, PHI, 109-110]
 
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2380991 Dege, PHI, 109-110]
 
|VariationTrans=Because of being inscrutable, because of being inexpressible,<br>And because of being the wisdom of the noble ones, it is inconceivable.<br>Because of being peaceful, it is free from the dual and without
 
|VariationTrans=Because of being inscrutable, because of being inexpressible,<br>And because of being the wisdom of the noble ones, it is inconceivable.<br>Because of being peaceful, it is free from the dual and without
 
conceptions.<br>[In its] three [qualities] such as being pure, it is like the sun.
 
conceptions.<br>[In its] three [qualities] such as being pure, it is like the sun.
 
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 342. <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]], 342. <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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|VariationLanguage=Chinese
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|VariationOriginal=譬如貧人舍 地有珍寶藏<br>
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彼人不能知 寶又不能言
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|VariationOriginalSource=http://cbetaonline.dila.edu.tw/en/T31n1611_p0815b04
 
}}
 
}}
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|EnglishCommentary=::'''Because of being inscrutable, because of being inexpressible, '''
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::'''And because of being the wisdom of the noble ones, it is inconceivable.'''
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::'''Because of being peaceful, it is free from the dual and without conceptions.'''
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::'''[In its] three [qualities] such as being pure, it is like the sun. I.12'''
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In brief, the reality of cessation should be understood as being '''inconceivable''' for three reasons. For which three [reasons]? [It is inconceivable] '''because of not being''' the sphere of '''scrutiny''' through the four permutations of '''nonexistence, existence''', [both] '''existence and nonexistence''', or neither; '''because of being inexpressible''' through any terms, voices, articulations, avenues of speech, '''etymologies''', designations, conventions, or expressions; and because of being what is '''to be personally experienced''' by '''the noble ones'''. {J12} {D80b}
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How should it be understood here that the reality of cessation is '''free from the dual and without conceptions'''? {P81b} It is as the Bhagavān said [in the ''Anūnatvāpūrṇatvanirdeśaparivarta'']:
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<blockquote>Śāriputra, the dharmakāya is peace,<ref>DP '' ’gog pa''.</ref> having the nature of being free from the dual and having the nature of being without conceptions.<ref>Taishō 668, 467b.</ref></blockquote>
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"The dual" here refers to [the dual obscurations of] karma and the afflictions. "Conception" refers to improper mental engagement,<ref>YDC (295) explains that improper mental engagement, in its coarse form, refers to wrong notions, such as clinging to what is impermanent as being permanent. In its subtle form, it consists of all conceptions of dualistic appearances. This improper mental engagement dwells within the luminous nature of the mind, the dharmadhātu, just like clouds in the sky (see ''Uttaratantra'' I.52–63).</ref> the cause of the arising of karma and the afflictions. By virtue of realizing the natural cessation of this [improper mental engagement], there is no manifestation of the duo [of karma and the afflictions] or conception. Consequently, there is absolutely no arising of suffering. This is called "the reality of the cessation of suffering." However, it is not that the reality of the cessation of suffering is explained by virtue of the destruction of any phenomenon. As [the Sarvabuddhaviśayāvatārajñānālokālaṃkārasūtra] says at length:
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<blockquote>Mañjuśrī, in what lacks arising and lacks ceasing, mind, mentation, and consciousness<ref> In the Yogācāra system, the typical triad of "mind (citta/sems)," "mentation (manas/ yid)," and "consciousness (vijñāna/rnam shes)"refers to the ālaya-consciousness, the afflicted mind, and the remaining six consciousnesses.</ref> do not operate. Wherever there is no operation of mind, mentation, and consciousness, there is no improper mental engagement through which any [false] imagination could be taking place. Those who engage in proper mental engagement do not cause ignorance to arise. In those in whom ignorance does not arise, the twelve links of [saṃsāric] existence do not arise. This is nonarising.<ref>D100, fol. 297a.7–297b.2.</ref></blockquote>
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As [the ''Śrīmālādevīsiṃhanādasūtra''] says:
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<blockquote>However, Bhagavan, the cessation of suffering is not the destruction of phenomena. The name "cessation of suffering," Bhagavan, indicates the dharmakāya of the Tathāgata, which is beginningless, unproduced, unborn, unarisen, without extinction, free from extinction, permanent, eternal, peaceful, everlasting, naturally pure, free from the cocoon of all afflictions, and endowed with inseparable {P82a} and inconceivable buddha attributes that far surpass the sand grains in the river Gaṅgā [in number]. {D81a} Bhagavan, this very dharmakāya of the Tathāgata that is not freed from the cocoon of the afflictions is called "tathāgata heart."<ref>D45.48 (dkon brtsegs, vol. cha), fol. 272a.2–5. I follow Schmithausen’s emendation of °''garbhaḥ sūcyate'' to °''garbhaḥ ity ucyate''. </ref></blockquote>
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Thus, the presentation of the reality of the cessation of suffering in its entire detail should be understood according to the sūtras.
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The paths of seeing and familiarization that [consist of] nonconceptual wisdom are the causes for attaining this dharmakāya of the Tathāgata, which bears the name "cessation of suffering." [This wisdom] is to be understood as resembling the sun by way of being similar to it in three ways for the following reasons. By virtue of being similar to the orb [of the sun’s] being completely pure, it is free from all stains of the proximate afflictions.<ref>Throughout, both the ''Uttaratantra'' and RGVV use the terms "afflictions" and "proximate afflictions" (''upakleśa'') as synonyms. This differs from the standard abhidharma use of these terms as specifically referring to the six primary afflictions versus the twenty secondary afflictions. Here, however, the use of ''upakleśa'' (lit. "close afflictions") might indicate the close association of the obscuring cocoon of the afflictions with the tathāgata heart. CMW (481–82) remarks that in the specific context of the changelessness of the tathāgata heart during the phases of sentient beings and bodhisattvas, RGVV on I.51 speaks of both afflictions and proximate afflictions. According to CMW, "afflictions"in this context refers to the dense afflictions of sentient beings while "proximate afflictions"indicates the subtle afflictions of the latent tendencies of ignorance in bodhisattvas.</ref> By virtue of being similar to [the sun’s] being what makes forms manifest, it shines its light on all aspects of knowable objects. By virtue of being similar to [the sun’s] being the remedy for ''darkness'', it serves as the remedy for all aspects of what obstructs seeing reality. {J13}
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As for "what obstructs," due to the rising of their latencies, '''passion''', hatred, and bewilderment, which are preceded by mentally engaging in focal objects that have the characteristic of being unreal entities, arise. For naive beings, it is by virtue of these latencies that unreal entities that lack the nature of those [entities that they seem to appear as], through the arising of passion, serve as the causes for [appearing] as something that looks pleasant; through the arising of hatred, as something that looks antagonistic; or, through the arising of bewilderment, as something that looks obscure. In those who take such causes of passion, hatred, and bewilderment, which do not accord with reality, as their focal objects, improper mental engagement {P82b} completely occupies the mind. In those whose minds are occupied with improper mental engagement, any affliction among passion, hatred, and bewilderment manifests. Due to this, they commit actions with body, speech, and mind that arise from passion and {D81b} also commit such actions that arise from hatred and from bewilderment. In turn, from these actions, there will be the succession of rebirths.
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In this way, improper mental engagement manifests in naive beings who possess those latencies, grasp at [certain] characteristics, and engage in them as their focal objects. From that, the afflictions arise. From the arising of the afflictions, actions arise. From the arising of actions, there is the arising of birth. So all aspects of the afflictiveness of afflictions, karma, and birth<ref>Among the twelve links of dependent origination, the afflictiveness of afflictions corresponds to ignorance, craving, and grasping, the afflictiveness of karma to formations and becoming, and the afflictiveness of birth to the remaining seven links. Mipham Rinpoche’s commentary on the ''Madhyāntavibhāga'' (’Ju mi pham rgya mtsho 1984e, 769.5–770.2) explains that the afflictiveness of afflictions consists of (a) the causes of wrong views, (b) the causes of the three poisons (passion, aggression, and ignorance), and (c) the striving for rebirth. The remedies for (a)–(c) are the realizations of the three doors to liberation—emptiness, signlessness, and wishlessness, respectively. The afflictiveness of karma consists of the formation of virtuous and nonvirtuous actions. Its remedy is the realization of the door to liberation that is nonformation. The afflictiveness of birth consists of (a) being born in a new existence, (b) the minds and mental factors that occur in each moment after having born in that existence up through dying, and (c) the continuum of rebirth (the state of dying, the state of birth, and the intermediate state). The remedies for (a)–(c) are the realizations of the lack of birth, the lack of occurrence, and the lack of nature, respectively.</ref> of naive beings operate by virtue of not realizing and not seeing the single basic element in just the way it is in true reality.
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[However,] this [afflictiveness] should be seen in the same manner as a thorough investigator [sees] who does not see any characteristics or focal objects of this [afflictiveness]. When neither characteristics nor focal objects are seen, true reality is seen. Thus, these phenomena are completely and perfectly realized by the Tathāgata as being equal by virtue of their equality. In this way, [the Tathāgata] does not see characteristics and focal objects, which are nonexistent, and sees ultimate reality, which is existent, in just the way it is in true reality. By virtue of [this seeing and nonseeing, the Tathāgata] completely and perfectly realizes the equality of all phenomena through the wisdom of equality, in which neither of these two [nonexistent characteristics and the existent ultimate reality] is to be removed or added. This [realization] should be understood as the remedy for all aspects of what obstructs the seeing of true reality. Through the arising of this [remedy], [the Tathāgata] knows<ref>I follow MB ''prajñāyate'' against J ''pravartate''. </ref> that [his mind] is absolutely disassociated and disconnected from the counterpart [of this remedy, that is, everything that obstructs seeing true reality]. {P83a} The paths of seeing and familiarization that consist of nonconceptual wisdom and are the causes for attaining the dharmakāya are to be understood in detail according to the sūtras by following the prajñāpāramitā [sūtras].
 
|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>
 
:It is unthinkable, since it cannot be analysed，
 
:It is unthinkable, since it cannot be analysed，

Latest revision as of 12:04, 18 August 2020

Ratnagotravibhāga Root Verse I.12

Verse I.12 Variations

अतर्क्यत्वादलाप्यत्वादार्यज्ञानादचिन्यता
शिवत्वादद्वयाकल्पौ शुद्‍ध्यादि त्रयनर्कवत्
atarkyatvādalāpyatvādāryajñānādacinyatā
śivatvādadvayākalpau śuddhyādi trayanarkavat
E. H. Johnston as input by the University of the West.[1]
བརྟག་མིན་ཕྱིར་དང་བརྗོད་མིན་ཕྱིར། །
འཕགས་པས་མཁྱེན་ཕྱིར་བསམ་མེད་ཉིད། །
ཞི་ཉིད་གཉིས་མེད་རྟོག་མེད་དེ། །
དག་སོགས་གསུམ་ནི་ཉི་བཞིན་ནོ། །
Dege, PHI, 109-110
Because of being inscrutable, because of being inexpressible,
And because of being the wisdom of the noble ones, it is inconceivable.
Because of being peaceful, it is free from the dual and without

conceptions.
[In its] three [qualities] such as being pure, it is like the sun.

When the Clouds Part, Brunnhölzl, 342. [2]
譬如貧人舍 地有珍寶藏

彼人不能知 寶又不能言

http://cbetaonline.dila.edu.tw/en/T31n1611_p0815b04
Non analysable, inexprimable,
Connu des [seuls] êtres sublimes, il est inconcevable.
Paix, il est libre des deux [voiles] et de la pensée ;
Sa pureté et ses deux autres qualités l’assimilent au soleil.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse I.12

Tibetan
English
Sanskrit
Chinese

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

Other English translations[edit]

Obermiller (1931) [12]
It is unthinkable, since it cannot be analysed，
Is unutterable and revealed (only) to the Saint,
It is quiescent by being devoid of the two (causes of Phenomenal Existence);
The other 3 attributes, purity and the rest
(Suggest) a resemblance with the sun.
Takasaki (1966) [13]
Because of its being beyond speculation and explanation,
And because of its being the knowledge of Saints,
Unthinkability [of the Doctrine should be known];
Because of quiescence it is non-dual and non-discriminative,
And three [qualities], purity etc., are akin to the sun.
Fuchs (2000) [14]
Not being an object of conceptual investigation, being inexpressible,
and [only] to be known by noble ones, the Dharma is inconceivable.
Since it is peace, it is free from the two [veils] and free from thought.
In its three [aspects of] purity and so on it is similar to the sun.

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 ’gog pa.
  4. Taishō 668, 467b.
  5. YDC (295) explains that improper mental engagement, in its coarse form, refers to wrong notions, such as clinging to what is impermanent as being permanent. In its subtle form, it consists of all conceptions of dualistic appearances. This improper mental engagement dwells within the luminous nature of the mind, the dharmadhātu, just like clouds in the sky (see Uttaratantra I.52–63).
  6. In the Yogācāra system, the typical triad of "mind (citta/sems)," "mentation (manas/ yid)," and "consciousness (vijñāna/rnam shes)"refers to the ālaya-consciousness, the afflicted mind, and the remaining six consciousnesses.
  7. D100, fol. 297a.7–297b.2.
  8. D45.48 (dkon brtsegs, vol. cha), fol. 272a.2–5. I follow Schmithausen’s emendation of °garbhaḥ sūcyate to °garbhaḥ ity ucyate.
  9. Throughout, both the Uttaratantra and RGVV use the terms "afflictions" and "proximate afflictions" (upakleśa) as synonyms. This differs from the standard abhidharma use of these terms as specifically referring to the six primary afflictions versus the twenty secondary afflictions. Here, however, the use of upakleśa (lit. "close afflictions") might indicate the close association of the obscuring cocoon of the afflictions with the tathāgata heart. CMW (481–82) remarks that in the specific context of the changelessness of the tathāgata heart during the phases of sentient beings and bodhisattvas, RGVV on I.51 speaks of both afflictions and proximate afflictions. According to CMW, "afflictions"in this context refers to the dense afflictions of sentient beings while "proximate afflictions"indicates the subtle afflictions of the latent tendencies of ignorance in bodhisattvas.
  10. Among the twelve links of dependent origination, the afflictiveness of afflictions corresponds to ignorance, craving, and grasping, the afflictiveness of karma to formations and becoming, and the afflictiveness of birth to the remaining seven links. Mipham Rinpoche’s commentary on the Madhyāntavibhāga (’Ju mi pham rgya mtsho 1984e, 769.5–770.2) explains that the afflictiveness of afflictions consists of (a) the causes of wrong views, (b) the causes of the three poisons (passion, aggression, and ignorance), and (c) the striving for rebirth. The remedies for (a)–(c) are the realizations of the three doors to liberation—emptiness, signlessness, and wishlessness, respectively. The afflictiveness of karma consists of the formation of virtuous and nonvirtuous actions. Its remedy is the realization of the door to liberation that is nonformation. The afflictiveness of birth consists of (a) being born in a new existence, (b) the minds and mental factors that occur in each moment after having born in that existence up through dying, and (c) the continuum of rebirth (the state of dying, the state of birth, and the intermediate state). The remedies for (a)–(c) are the realizations of the lack of birth, the lack of occurrence, and the lack of nature, respectively.
  11. I follow MB prajñāyate against J pravartate.
  12. Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
  13. 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.
  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.
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