Verse I.28
Mahāyānottaratantra Verse I.28
Tibetan (Dege, PHI, 111)[edit]
རྫོགས་སངས་སྐུ་ནི་འཕྲོ་ཕྱིར་དང་
དེ་བཞིན་ཉིད་དབྱེར་མེད་ཕྱིར་དང་
རིགས་ཡོད་ཕྱིར་ན་ལུས་ཅན་ཀུན
རྟག་ཏུ་སངས་རྒྱས་སྙིང་པོ་ཅན
English (Brunnhölzl, 356-357[2])[edit]
Since the perfect buddhakaya radiates,
Since suchness is undifferentiable,
And because of the disposition,
All beings always possess the buddha heart.
English (Takasaki, p. 197[3])[edit]
The Buddha's Body penetrates everywhere,
Reality is of undifferentiated nature,
And the Germ [of the Buddha] exists (in the living beings).
Therefore, all living beings are
Always possessed of the Matrix of the Buddha.
Template ideas:
{{Verse
|versesktdev1=संबुद्धकायस्फरणात् तथताव्यतिभेदतः<br>
गोत्रतश्च सदा सर्वे बुद्धगर्भाः शरीरिणः
|versesktdev1source=[http://www.dsbcproject.org/canon-text/content/575/2687 Digital Sanskrit Buddhist Canon]
|versesktrom1=saṃbuddhakāyaspharaṇāt tathatāvyatibhedataḥ<br>
gotrataśca sadā sarve buddhagarbhāḥ śarīriṇaḥ
|versesktrom1source=[http://www.dsbcproject.org/canon-text/content/575/2687 Digital Sanskrit Buddhist Canon]
|versetib1=རྫོགས་སངས་སྐུ་ནི་འཕྲོ་ཕྱིར་དང་<br>
དེ་བཞིན་ཉིད་དབྱེར་མེད་ཕྱིར་དང་<br>
རིགས་ཡོད་ཕྱིར་ན་ལུས་ཅན་ཀུན<br>
རྟག་ཏུ་སངས་རྒྱས་སྙིང་པོ་ཅན
|versetib1source=Dege, PHI,111
|DegeLink=https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/934147
|nulinesinverse=4
|versetranseng1=Since the perfect buddhakaya '''radiates''', <br>
Since '''suchness''' is undifferentiable, <br>
And because of the '''disposition''',<br>
All beings always '''possess''' the buddha heart.
|versetranseng1source=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 356-357
|versetranseng2=The Buddha's Body penetrates everywhere,<br>
Reality is of undifferentiated nature,<br>
And the Germ [of the Buddha] exists (in the living beings).<br>
Therefore, all living beings are<br>
Always possessed of the Matrix of the Buddha.
|versetranseng2source=p. 197 - [[Takasaki, Jikido]]. [[A study on the Ratnagotravibhāga (Uttaratantra), being a treatise on the Tathāgatagarbha theory of Mahayana Buddhism]]. Serie Orientale Roma 33. Roma: Istituto Italiano per il Medio ed Estremo Oriente (ISMEO), 1966.
|versechinese1=體及因果業 相應及以行 <br>
時差別遍處 不變無差別 <br>
彼妙義次第 第一真法性 <br>
我如是略說 汝今應善知
|versechinese1source=[http://cbeta.buddhist-canon.com/result/normal/T31/1611_001.htm CBETA T31]
}}
Verse I.28 Variations
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RGVV Commentary on Verse
Tibetan
English
Sanskrit
Chinese
Full Tibetan Commentary
Full English Commentary
Full Sanskrit Commentary
Full Chinese Commentary
Other English translations[edit]
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.
- 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.
Textual Sources[edit]
Verse Location[edit]
See note 1236 in Brunnhölzl, K. When the Clouds Part: In the Tibetan Editions of the Uttaratantra, this verse follows I.28, and some editions omit it altogether. JKC (50) notes this fact and says that it does belong to the text since Dölpopa, Karma Könshön (a student of the Third Karmapa), Rongtön, Gö Lotsāwa, and others quote and comment on it extensively.
- ༈
- །སངས་རྒྱས་ཡེ་ཤེས་སེམས་ཅན་ཚོགས་ཞུགས་ཕྱིར།
- །རང་བཞིན་དྲི་མེད་དེ་ནི་གཉིས་མེད་དེ།
- །སངས་རྒྱས་རིགས་ལ་དེ་འབྲས་ཉེར་བརྟགས་ཕྱིར།
- །འགྲོ་ཀུན་སངས་རྒྱས་སྙིང་པོ་ཅན་ཏུ་གསུངས།
A Note On Verse Order: See notes above and in Brunnhölzl, K. When the Clouds Part, page 1076. Some text versions have this verse as verse I.27 and either leave out the verse 27 we have here or put it after this verse as verse 28.
Other Translations[edit]
Another translation of this same verse in English shows the different interpretations of this important text:
- Because the perfect buddha’s kaya is all-pervading,
- Because reality is undifferentiated,
- And because they possess the potential,
- Beings always have the buddha nature. (Source)
Commentaries[edit]
Asanga[edit]
Karl Brunnhölzl notes that neither the RGVV, nor Vairocanarakṣita’s Mahāyānottaratantraṭippaṇī comment specifically on the meaning of verses I.27 and I.28. (When the Clouds Part, 855.)
Sajjana[edit]
verse 8 of Sajjana’s Mahāyānottaratantraśāstropadeśa offers an interesting reformulation/gloss of the first two reasons. Line 8b “since the welfare of sentient beings depends on the victor” corresponds to the first reason (“since buddha wisdom enters into the multitudes of beings” in I.27a and “because the perfect buddhakāya radiates” in I.28a). It highlights the intrinsic affinity between the buddha natures of buddhas and sentient beings, which enables the former to benefit and awaken the latter. In this vein, an interlinear gloss on verse 11 explicitly relates the twofold dharmakāya—“the utterly stainless dharmadhātu and its natural outflow (teaching the principles of profundity and diversity)” in Uttaratantra I.145 (explained by RGVV as “consisting of the arising of [individually] corresponding [forms of] cognizance in other sentient beings to be guided”) to “the perfect buddhakāya radiates . . .” Line 8c “because suchness operates in accordance with the welfare [of beings]” corresponds to the second reason (“since its stainlessness is nondual by nature” in I.27b and “because suchness is undifferentiable” in I.28b). This line emphasizes the active nature of suchness when it is understood as buddha nature, which always engages in the welfare of sentient beings, be it in the form of external buddha activity or as the internal driving force for the path of ordinary beings and bodhisattvas to attain buddhahood.
Ratnākaraśānti[edit]
The second chapter of Ratnākaraśānti’s Sūtrasamuccayabhāṣya establishes that the teaching of there being only a single yāna ultimately is of definitive meaning. In this context, he says that the tathāgata heart is only temporarily obscured by adventitious stains and quotes a verse by the Buddha also found in RGVV, Nāgārjuna’s Dharmadhātustava, and Uttaratantra I.28. Ratnākaraśānti concludes that the tathāgata heart is the single disposition that serves as the basis for there being just a single yāna.
- Since the dharmadhātu has the meaning of gotra, they are inseparable. Therefore, since all [beings] possess tathāgatagarbha, its fruition is just a single yāna. However, since it was taught as various yānas in the form of progressive means of realization and [since] this gotra does not appear due to [being obscured by] afflictions and so on, temporarily, [the Buddha] spoke of five gotras. For, he said:
- Just as within stony debris
- Pure gold does not appear,
- And then appears through being purified,
- The sugata is said [to appear] in the world.[1]
Also noble Nāgārjuna says [in his Dharmadhātustava]:
- In a pregnant woman’s womb,
- A child exists but is not seen.
- Just so, dharmadhātu is not seen,
- When it’s covered by afflictions.[2]
Likewise, noble Maitreya states [in his Uttaratantra]:
- Because the illuminating dharmadhātu radiates,
- There is no difference in suchness,
- And the actuality of the disposition appears,
- All [sentient beings] possess the sugata heart.[3]
- Therefore, just as [described in] the Tathāgatagarbhasūtra, though [tathāgatagarbha] is ensnared by afflictions, when the conditions for [its] awakening have formed, all [yānas] are simply a single yāna.[4]
Note that Ratnākaraśānti’s version of Uttaratantra I.28 contains interesting variant readings, especially in lines a and c. Either Ratnākaraśānti paraphrased I.28 in this way himself (or quoted it so from memory) or he used a different manuscript of the Uttaratantra.[5]
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