Verse I.17
From Buddha-Nature
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|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 347. <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]], 347. <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> | ||
}} | }} | ||
| + | |EnglishCommentary=::'''Such a realization is the vision''' | ||
| + | ::'''Of one’s own personal wisdom'''. | ||
| + | ::'''It is pure in the stainless basic element''' | ||
| + | ::'''Because it lacks attachment and lacks obstruction'''. I.17 | ||
| + | |||
| + | Thus, in this way, by virtue of [the wisdoms of the tathāgata heart as] being suchness and [as] being variety, the realization of the supramundane path is meant to be the vision of the [mahāyāna] noble ones’ own personal supramundane wisdom, which is not in common with others. In brief, compared to the visions of any other limited [kinds of] wisdom, it is described as being utterly pure<ref>I follow Schmithausen’s emendation of MB ''suviśuddhim'' to ''suviśuddham'' against J ''suviśuddhir''. </ref> for two reasons. For which two [reasons is this]? [It is so] because [this wisdom] lacks attachment and because it lacks obstruction. Here, by virtue of [its knowing the tathāgata heart as] being suchness, [this wisdom] has the naturally pure basic element of sentient beings as its object. {D83a} Therefore, it lacks attachment. By virtue of [its knowing the tathāgata heart as] being variety, it has limitless knowable entities as its objects. Therefore, it lacks obstruction.<ref>As a pair, "lack of attachment" and "lack of obstruction"refer to being free from afflictive obscurations and cognitive obscurations, respectively. This is expressed here by supramundane wisdom’s "having the naturally pure basic element of sentient beings as its object" and "having limitless knowable entities as its objects,"respectively.</ref> | ||
|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> | ||
:Thus, the intuition (of the Bodhisattvas) | :Thus, the intuition (of the Bodhisattvas) | ||
Revision as of 13:17, 17 May 2019
Ratnagotravibhāga Root Verse I.17
Verse I.17 Variations
इत्येवं योऽवबोधस्तत्प्रत्यात्मज्ञानदर्शनम्
तच्छुद्धिरमले धातावसङ्गाप्रतिघा ततः
तच्छुद्धिरमले धातावसङ्गाप्रतिघा ततः
ityevaṃ yo'vabodhastatpratyātmajñānadarśanam
tacchuddhiramale dhātāvasaṅgāpratighā tataḥ
tacchuddhiramale dhātāvasaṅgāpratighā tataḥ
E. H. Johnston as input by the University of the West.[1]
།དེ་ལྟར་རྟོགས་པ་གང་ཡིན་དེ།
།སོ་སོ་རང་ཤེས་མཐོང་བ་ཉིད།
།དྲི་མེད་དབྱིངས་ལ་ཆགས་མེད་དང་།
།ཐོགས་མེད་ཕྱིར་དེ་དག་པ་ཡིན།
།སོ་སོ་རང་ཤེས་མཐོང་བ་ཉིད།
།དྲི་མེད་དབྱིངས་ལ་ཆགས་མེད་དང་།
།ཐོགས་མེད་ཕྱིར་དེ་དག་པ་ཡིན།
Such a realization is the vision
Of one’s own personal wisdom.
It is pure in the stainless basic element
Because it lacks attachment and lacks obstruction.
Of one’s own personal wisdom.
It is pure in the stainless basic element
Because it lacks attachment and lacks obstruction.
- Cette réalisation est la vision
- Que chacun connaît par soi-même.
- Elle est pure parce que, dans l’immensité immaculée,
- Il n’y a pas d’attachement ni d’obstacles
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.
RGVV Commentary on Verse I.17
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English
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Chinese
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Full English Commentary
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Other English translations[edit]
Obermiller (1931) [5]
- Thus, the intuition (of the Bodhisattvas)
- Is their, direct Transcendental Introspection.
- It is perfectly pure, being free from attachment
- Within the plane of the Immaculate Absolute,
- And completely free from all impediments.—
Takasaki (1966) [6]
- Thus, what is called 'understanding in such a way',
- That is the perception by one's own wisdom.
- It is pure in the Immaculate Sphere,
- Because it is free from attachment and has no hindrance.
Fuchs (2000) [7]
- Such realization is the vision of wisdom
- that is self-aware. This wisdom is pure,
- since it [sees] the undefiled expanse,
- free from attachment and obstruction.
Textual sources[edit]
Commentaries on this verse[edit]
Academic notes[edit]
- 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’s emendation of MB suviśuddhim to suviśuddham against J suviśuddhir.
- As a pair, "lack of attachment" and "lack of obstruction"refer to being free from afflictive obscurations and cognitive obscurations, respectively. This is expressed here by supramundane wisdom’s "having the naturally pure basic element of sentient beings as its object" and "having limitless knowable entities as its objects,"respectively.
- 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.
