Verse I.163

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}}{{VerseVariation
 
|VariationLanguage=Tibetan
 
|VariationLanguage=Tibetan
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|VariationOriginal=།དེ་ལྟར་སེམས་པ་དེ་ལ་ནི།<br>།ཡང་དག་ཤེས་པ་མི་སྐྱེ་བ།<br>།དེས་ན་ཡང་དག་མིན་འཛིན་ཅིང་།<br>།ཡང་དག་དོན་ནི་རིག་མི་འགྱུར།
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|VariationOriginal=དེ་ལྟར་སེམས་པ་དེ་ལ་ནི། །<br>ཡང་དག་ཤེས་པ་མི་སྐྱེ་བ། །<br>དེས་ན་ཡང་དག་མིན་འཛིན་ཅིང་། །<br>ཡང་དག་དོན་ནི་རིག་མི་འགྱུར། །
 
|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=In those who think like that,<br>Perfect wisdom does not arise.<br>Therefore, they cling to what is unreal<br>And do not realize true reality.
 
|VariationTrans=In those who think like that,<br>Perfect wisdom does not arise.<br>Therefore, they cling to what is unreal<br>And do not realize true reality.
 
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 413-414 <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]], 413-414 <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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}}{{VerseVariation
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|VariationLanguage=Chinese
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|VariationOriginal=如是憍慢人 不起正智心 <br>是故虛妄取 不知如實法
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|VariationOriginalSource=http://cbetaonline.dila.edu.tw/en/T31n1611_p0840c17
 
}}
 
}}
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|EnglishCommentary=The meaning of these two verses is to be understood in brief by the [following] ten verses. {J78}
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::'''It has been stated that the conditioned phenomena'''
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::'''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,'''
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::'''With the entities of afflictions, karma''',
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::'''And [their] maturations resembling clouds and so on.''' I.158
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::'''The afflictions resemble clouds, the performance'''
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::'''Of actions is like the experiences in a dream,'''
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::'''And the skandhas—the maturations of afflictions and karma—'''
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::'''Are like the magical manifestations in an illusion.''' I.159
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::'''It was presented in this way before'''
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::'''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'''
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::'''It is explained that the basic element exists'''
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::'''In order to relinquish the five flaws.''' I.160
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::'''Thus, not having heard about this,'''
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::'''In some who are fainthearted,'''
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::'''Due to the flaw of self-contempt,'''
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::'''The mind-set for awakening does not arise.''' I.161
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::'''Even if [some] have given rise to bodhicitta''',
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::'''They may become proud, [thinking,] "I am superior"'''
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::'''And entertain the notion of inferiority'''
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::'''About those in whom bodhicitta has not arisen.''' I.162
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::'''In those who think like that,'''
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::'''Perfect wisdom does not arise.'''
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::'''Therefore, they cling to what is unreal'''
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::'''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
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::'''The flaws of sentient beings are unreal'''
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::'''Because they are fabricated and adventitious.'''
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::'''What is real are the qualities, whose nature is pure'''
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::'''[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
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::'''Those whose minds cling to unreal flaws'''
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::'''And deprecate the real qualities'''
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::'''Do not attain the love of seeing'''
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::'''Themselves and sentient beings as equal'''. I.165
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::'''However, due to having heard this, there arise in them
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::'''Great ardor, respect [for all] as for the teacher,
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::'''Prajñā, wisdom, and great love.
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::'''Then, through the arising of these five qualities, I.166
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::'''They lack [self-]contempt, regard [all] as equal,'''
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::'''Are free from flaws, possess the qualities,'''
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::'''And cherish themselves and sentient beings equally,'''
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::'''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>
 
:With him who thinks like that
 
:With him who thinks like that

Latest revision as of 11:30, 18 August 2020

Ratnagotravibhāga Root Verse I.163

Verse I.163 Variations

तस्यैवंमतिनः सम्यग्ज्ञानं नोत्पद्यते ततः
अभूतं परिगृह्णाति भूतमर्थं न विन्दते
tasyaivaṃmatinaḥ samyagjñānaṃ notpadyate tataḥ
abhūtaṃ parigṛhṇāti bhūtamarthaṃ na vindate
E. H. Johnston as input by the University of the West.[1]
དེ་ལྟར་སེམས་པ་དེ་ལ་ནི། །
ཡང་དག་ཤེས་པ་མི་སྐྱེ་བ། །
དེས་ན་ཡང་དག་མིན་འཛིན་ཅིང་། །
ཡང་དག་དོན་ནི་རིག་མི་འགྱུར། །
Dege, PHI, 123
In those who think like that,
Perfect wisdom does not arise.
Therefore, they cling to what is unreal
And do not realize true reality.
When the Clouds Part, Brunnhölzl, 413-414 [2]
如是憍慢人 不起正智心
是故虛妄取 不知如實法
http://cbetaonline.dila.edu.tw/en/T31n1611_p0840c17
La juste sagesse ne peut naître
Chez ceux qui pensent de la sorte.
Ceux-là croient ce qui n’est pas vrai
Et le vrai n’a pas de sens pour eux.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse I.163

Tibetan
English
Sanskrit
Chinese

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

།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།

Other English translations[edit]

Obermiller (1931) [7]
With him who thinks like that
Correct knowledge does not arise;
He perceives that which is unreal,
And does not know the true state of things.
Takasaki (1966) [8]
With him who thinks like that,
The true knowledge will never arise, and hence,
He clings to unreal things [as if they were real]
And does not cognize the true meaning.
Fuchs (2000) [9]
In those who entertain such thoughts,
true understanding will not arise.
They hold the untrue [to be true]
and thus will not realize the truth.

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. 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°.
  4. 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).
  5. VT (fol. 14r2) glosses "what is unreal" (abhūtaṃ) as "all flaws" and "what is real" (bhūtaṃ) as "all qualities."
  6. With Schmithausen, I follow MA taddoṣanairātmyaśuddhiprakṛtayo against J and VT (fol. 14r2) taddoṣanairātmyaṃ śuddhiprakṛtayo.
  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.
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