Verse II.6

From Buddha-Nature
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As for its being said [above] that "purity is the nature of the fundamental change," here, in brief, purity is twofold—natural purity and the purity (P121a) of being without stains. Here, natural purity is [in itself] liberation, but it is not [yet] freed because the '''luminous''' nature of the mind has not become freed from '''adventitious''' stains. The purity of being '''without stains''' is [both] liberation and freed because the '''luminous''' nature of the mind has become freed from all '''adventitious''' stains without exception, just as water and so on [having become freed from] the stains of silt and so on.<ref>I follow MA/MB ''rajomalādibhyaḥ'' against J ''rajojalādibhyaḥ''. </ref>
 
As for its being said [above] that "purity is the nature of the fundamental change," here, in brief, purity is twofold—natural purity and the purity (P121a) of being without stains. Here, natural purity is [in itself] liberation, but it is not [yet] freed because the '''luminous''' nature of the mind has not become freed from '''adventitious''' stains. The purity of being '''without stains''' is [both] liberation and freed because the '''luminous''' nature of the mind has become freed from all '''adventitious''' stains without exception, just as water and so on [having become freed from] the stains of silt and so on.<ref>I follow MA/MB ''rajomalādibhyaḥ'' against J ''rajojalādibhyaḥ''. </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>
 +
:Being by their very essence unreal,
 +
:Pervasive and occasional,
 +
:The Obscurations of Defilement and of Ignorance
 +
:Are spoken of as resembling clouds.
 +
 +
<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>
 +
:Because of their being unreal by nature,
 +
:Because of their pervadingness and occasionality,
 +
:The obstructions of defilements and of ignorance
 +
:Are illustrated as being like clouds.
 +
 +
<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>
 +
:By nature not existent, pervasive,
 +
:and adventitious, the veils of the poisons
 +
:and of the hindrances to knowledge
 +
:are described as being similar to a cloud.
 
}}
 
}}

Revision as of 12:11, 6 February 2020

Ratnagotravibhāga Root Verse II.6

Verse II.6 Variations

स्वभावापरिनिष्पत्तिव्यापित्वागन्तुकत्वतः
क्लेशज्ञेयावृतिस्तस्मान्मेघवत् समुदाहृता
E. H. Johnston as input by the University of the West.[1]
svabhāvāpariniṣpattivyāpitvāgantukatvataḥ
kleśajñeyāvṛtistasmānmeghavat samudāhṛtā
E. H. Johnston as input by the University of the West.[2]
།རང་བཞིན་གྱིས་ནི་མ་གྲུབ་དང་།
།ཁྱབ་དང་གློ་བུར་བ་ཉིད་ཀྱིས།
།ཉོན་མོངས་ཤེས་བྱའི་སྒྲིབ་པ་དེར།
།སྤྲིན་དང་འདྲ་བར་བརྗོད་པ་ཡིན།
Dege, PHI, 124
By virtue of not being established by any nature,
Being pervasive, and being adventitious,
Afflictive and cognitive obscurations
Are described as being like clouds in it.
When the Clouds Part, Brunnhölzl, 417 [3]
Comme ils n’existent pas par eux-mêmes,
Qu’ils sont omniprésents et adventices,
On compare les voiles émotionnel
Et cognitif à des nuages.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse II.6

Tibetan
English
Sanskrit
Chinese

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

།ཚིགས་སུ་བཅད་པ་འདིའི་དོན་ནི་མདོར་བསྡུ་ན་{br}ཚིགས་སུ་བཅད་པ་བཞིས་རིག་པར་བྱ་སྟེ། སངས་རྒྱས་ཉིད་ནི་དབྱེར་མེད་པ། །དག་པའི་ཆོས་ཀྱིས་རབ་དབྱེ་བ། །ཉི་མཁའ་བཞིན་དུ་ཡེ་ཤེས་དང་། །སྤངས་པ་གཉིས་ཀྱི་མཚན་ཉིད་དོ། །འོད་གསལ་བྱས་མིན་དབྱེར་མེད་པར། །གཟུགས་ཅན་གང་གཱའི་ཀླུང་གི་ནི། །རྡུལ་ལས་{br}འདས་པའི་སངས་རྒྱས་ཀྱི། །ཆོས་རྣམས་ཀུན་དང་ལྡན་པ་ཉིད། །རང་བཞིན་གྱིས་ནི་མ་གྲུབ་དང་། །ཁྱབ་དང་གློ་བུར་བ་ཉིད་ཀྱིས། །ཉོན་མོངས་ཤེས་བྱའི་སྒྲིབ་པ་དེ། །སྤྲིན་དང་འདྲ་བར་བརྗོད་པ་ཡིན། །སྒྲིབ་པ་གཉིས་དང་བྲལ་བ་ཡི། །རྒྱུ་ནི་ཡེ་ཤེས་གཉིས་ཡིན་ཏེ། །མི་རྟོག་པ་དང་དེ་{br}ཡི་ནི། །རྗེས་ཐོབ་དེ་ནི་ཡེ་ཤེས་འདོད། །རྣམ་པར་དག་པ་ནི་གནས་ཡོངས་སུ་གྱུར་པའི་ངོ་བོ་ཉིད་ཡིན་ནོ། །ཞེས་བརྗོད་པ་གང་ཡིན་པ་དེ་ལ་རྣམ་པར་དག་པ་ནི་མདོར་བསྡུ་ན་རྣམ་པ་གཉིས་ཏེ། རང་བཞིན་གྱིས་རྣམ་པར་དག་པ་དང་། དྲི་མ་མེད་པའི་རྣམ་པར་དག་པའོ། །དེ་ལ་རང་བཞིན་{br}གྱིས་རྣམ་པར་དག་པ་ནི། གང་ཞིག་རྣམ་པར་གྲོལ་བ་དང་བྲལ་བ་ནི་མ་ཡིན་པ་སྟེ། སེམས་ཀྱི་རང་བཞིན་འོད་གསལ་བ་གློ་བུར་གྱི་དྲི་མ་དང་མ་བྲལ་བའི་ཕྱིར་རོ། །དྲི་མ་མེད་པའི་རྣམ་པར་དག་པ་ནི། རྡུལ་ལ་སོགས་པ་ལ་ཆུ་ལ་སོགས་པ་བཞིན་དུ་རྣམ་པར་གྲོལ་བ་དང་བྲལ་བ་སྟེ། སེམས་ཀྱི་{br}རང་བཞིན་འོད་གསལ་བ་ལ་གློ་བུར་གྱི་དྲི་མ་མཐའ་དག་དང་བྲལ་བའི་ཕྱིར་རོ།

Other English translations[edit]

Obermiller (1931) [7]
Being by their very essence unreal,
Pervasive and occasional,
The Obscurations of Defilement and of Ignorance
Are spoken of as resembling clouds.
Takasaki (1966) [8]
Because of their being unreal by nature,
Because of their pervadingness and occasionality,
The obstructions of defilements and of ignorance
Are illustrated as being like clouds.
Fuchs (2000) [9]
By nature not existent, pervasive,
and adventitious, the veils of the poisons
and of the hindrances to knowledge
are described as being similar to a cloud.

Textual sources[edit]

Commentaries on this verse[edit]

Academic notes[edit]

  1. Digital Sanskrit Buddhist Canon Unicode Input
  2. Digital Sanskrit Buddhist Canon Unicode Input
  3. 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.
  4. VT (fol. 14r3) relates "two"to "relinquishment,"referring to the characteristic of the elimination of afflictive and cognitive obscurations.
  5. I follow MA/MB tasmin against J tasmān.
  6. I follow MA/MB rajomalādibhyaḥ against J rajojalādibhyaḥ.
  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.

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་

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་

prabhāsvaratā - In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas. Skt. प्रभास्वर Tib. འོད་གསལ་ Ch. 光明

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་

avidyā - Literally "unknowing," it refers to a lack of knowledge or misunderstanding of the nature of reality. As such, it is considered to be the root cause of suffering and the basis for the arising of all other negative mental factors. Skt. अविद्या Tib. མ་རིག་པ་ Ch. 無明

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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