Verse II.9

From Buddha-Nature
(Created page with "{{Verse |OriginalLanguage=Sanskrit |VerseNumber=II.9 |MasterNumber=176 |Variations={{VerseVariation |VariationLanguage=Sanskrit |VariationOriginal=मुनिवृषमध...")
 
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|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 417 <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]], 417 <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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|EnglishCommentary=Now, [there follow] two verses on the purity of being without stains, which refer to (3) the topic of '''fruition'''. (J81)
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::'''Just as a pond with stainless water’s having become abundant with trees and lotus flowers''',<ref>I follow Schmithausen in reading MA as ''phullapadmadrumāḍhyaḥ'' (which also makes better sense) against J ''phullapadmakramāḍhyaḥ'' (MB very unclear) and DP ''rim rgyas padmas khebs pa''.</ref>
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::'''Just as the full moon’s having been released from the mouth of Rāhu''',
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::'''And (D16b) just as the sun, with its rays’ having been liberated
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from the defilements of clouds and so on,'''
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::'''This very<ref>VT (fol. 14r3) glosses "this very" as "the mind free from duality" and "liberation" as "free from afflictions."</ref> [buddhahood] appears as liberation<ref>DP mistakenly ''snang ldan'' (corresponding to ''bhātiyuktaṃ'' instead of ''bhāti muktaṃ''), which is moreover immediately preceded by ’od zer (''raśmi''), thus reading "just as the sun’s having been liberated from the defilements of clouds and so on, this [buddhahood] possesses radiant light rays . . ."</ref> because it is endowed with stainless qualities.''' II.8
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::'''The state of the victor is like the chief of sages, honey, a kernel, gold''',
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::'''A treasure of excellent jewels, and a big fruit tree''',
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::'''Like a stainless precious representation of the Sugata''',
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::'''A supreme lord of the earth, and a golden image'''. II.9
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|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>
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:Like the Highest o£ Sages,6 like honey, and like the kernel (of a fruit),
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:Like precious gold, like a treasure and like a tree,
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:Like the immaculate images of the Buddha,
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:Like the ruler of the earth and like a golden statue—such is Buddhahood.
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<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>
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:This Buddhahood is [also] like the Highest of Sages,
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:Like honey, like the kernel [of corns], like gold,
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:Like a precious store of jewels, like a great fruit-tree,
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:Like an immaculate precious image of the Buddha,
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:Like the Highest Lord of the world,
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:And like a golden statue.
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<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>
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:Being similar to the [statue of the] Muni, the leader of beings,
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:and to the honey, the grain, the precious gold, the treasure, the mighty tree,
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:the Sugata's statue [made from] immaculate precious material,
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:the ruler of the earth, and the golden image, [a buddha] has gained victory.
 
}}
 
}}

Revision as of 12:36, 6 February 2020

Ratnagotravibhāga Root Verse II.9

Verse II.9 Variations

मुनिवृषमधुसारहेमरत्न-
प्रवरनिधानमहाफलद्रुमाभम्
सुगतविमलरत्नविग्रहाग्र-
क्षितिपतिकाञ्चनबिम्बवज्जिनत्वम्
E. H. Johnston as input by the University of the West.[1]
munivṛṣamadhusārahemaratna-
pravaranidhānamahāphaladrumābham
sugatavimalaratnavigrahāgra-
kṣitipatikāñcanabimbavajjinatvam
E. H. Johnston as input by the University of the West.[2]
།ཐུབ་པ་ཁྱུ་མཆོག་སྦྲང་རྩི་སྙིང་པོ་དང་།
།རིན་ཆེན་གསེར་དང་གཏེར་དང་ལྗོན་པ་བཞིན།
།དྲི་མེད་རིན་ཆེན་བདེ་གཤེགས་སྐུ་དང་ནི།
།ས་བདག་གསེར་གྱི་གཟུགས་འདྲ་རྒྱལ་བ་ཉིད།
Dege, PHI, 124
The state of the victor is like the chief of sages, honey, a kernel, gold,
A treasure of excellent jewels, and a big fruit tree,
Like a stainless precious representation of the Sugata,
A supreme lord of the earth, and a golden image.
When the Clouds Part, Brunnhölzl, 417 [3]
Le Vainqueur est comparable au plus grand des sages, au miel,
Au grain, à l’or précieux, à un trésor et à un grand arbre ;
On le compare encore à une pure et précieuse image du Bouddha,
À un maître de la terre et à une statue en or.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse II.9

Tibetan
English
Sanskrit
Chinese

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

།དེ་ལ་དྲི་མ་མེད་པའི་རྣམ་པར་དག་པའི་འབྲས་བུའི་དོན་ལས་བརྩམས་ཏེ་ཚིགས་སུ་བཅད་པ། དྲི་མེད་ཆུ་ལྡན་རིམ་རྒྱས་པདྨས་ཁེབས་པའི་མཚོ་བཞིན་དང་། །སྒྲ་གཅན་ཁ་ནས་ཐར་བའི་ཟླ་བ་ཉ་བ་ལྟ་བུ་དང་། །སྤྲིན་ཚོགས་
ཉོན་མོངས་དག་ལས་གྲོལ་བའི་ཉི་མ་ལྟ་བུར་ནི། །དྲི་མེད་ཡོན་ཏན་ལྡན་ཕྱིར་འོད་ཟེར་སྣང་ལྡན་དེ་ཉིད་དོ། །ཐུབ་པའི་ཁྱུ་མཆོག་སྦྲང་རྩི་སྙིང་པོ་དང་། །རིན་ཆེན་གསེར་དང་གཏེར་དང་ལྗོན་པ་བཞིན། །དྲི་མེད་རིན་ཆེན་བདེ་གཤེགས་སྐུ་དང་ནི། །ས་བདག་གསེར་གྱི་གཟུགས་འདྲ་རྒྱལ་བ་ཉིད།

Other English translations[edit]

Obermiller (1931) [7]
Like the Highest o£ Sages,6 like honey, and like the kernel (of a fruit),
Like precious gold, like a treasure and like a tree,
Like the immaculate images of the Buddha,
Like the ruler of the earth and like a golden statue—such is Buddhahood.
Takasaki (1966) [8]
This Buddhahood is [also] like the Highest of Sages,
Like honey, like the kernel [of corns], like gold,
Like a precious store of jewels, like a great fruit-tree,
Like an immaculate precious image of the Buddha,
Like the Highest Lord of the world,
And like a golden statue.
Fuchs (2000) [9]
Being similar to the [statue of the] Muni, the leader of beings,
and to the honey, the grain, the precious gold, the treasure, the mighty tree,
the Sugata's statue [made from] immaculate precious material,
the ruler of the earth, and the golden image, [a buddha] has gained victory.

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. I follow Schmithausen in reading MA as phullapadmadrumāḍhyaḥ (which also makes better sense) against J phullapadmakramāḍhyaḥ (MB very unclear) and DP rim rgyas padmas khebs pa.
  5. VT (fol. 14r3) glosses "this very" as "the mind free from duality" and "liberation" as "free from afflictions."
  6. DP mistakenly snang ldan (corresponding to bhātiyuktaṃ instead of bhāti muktaṃ), which is moreover immediately preceded by ’od zer (raśmi), thus reading "just as the sun’s having been liberated from the defilements of clouds and so on, this [buddhahood] possesses radiant light rays . . ."
  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.

ātman - Though it can simply be used as the expression "I" or "me", in Indian thought the notion of self refers to a permanent, unchanging entity, such as that which passes from life to life in the case of people, or the innate essence (svabhāva) of phenomena. Skt. आत्मन् Tib. བདག་ Ch. 我,灵魂

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་

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

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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