Verse I.37
From Buddha-Nature
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}}{{VerseVariation | }}{{VerseVariation | ||
|VariationLanguage=Tibetan | |VariationLanguage=Tibetan | ||
| − | |VariationOriginal= | + | |VariationOriginal=དེ་ནི་རང་བཞིན་དག་ཕྱིར་དང་། །<br>བག་ཆགས་སྤངས་ཕྱིར་གཙང་བ་ཡིན། །<br>བདག་དང་བདག་མེད་སྤྲོས་པ་དག །<br>ཉེ་བར་ཞི་བ་དམ་པའི་བདག ། |
| − | |VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/ | + | |VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2380994 Dege, PHI, 112] |
| − | |VariationTrans=Because the dharmakāya is naturally pure<br>And free from latent tendencies, it is pure.<br>It is the supreme self because the reference points<br>Of self and no-self are at peace. | + | |VariationTrans=Because the [dharmakāya] is naturally pure<br>And free from latent tendencies, it is pure.<br>It is the supreme self because the reference points<br>Of self and no-self are at peace. |
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 365-366 <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]], 365-366 <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> | ||
| + | }}{{VerseVariation | ||
| + | |VariationLanguage=Chinese | ||
| + | |VariationOriginal=唯如來法身是淨波羅蜜以得寂靜第一自在我故離無我 戲論究竟寂靜故名為我<br>(This verse is not marked as such in the Chinese translation.) | ||
| + | |VariationOriginalSource=http://cbetaonline.dila.edu.tw/en/T31n1611_p0830c6 | ||
}} | }} | ||
| + | |EnglishCommentary=::'''Because the [dharmakāya] is naturally pure''' {P96a} | ||
| + | ::'''And free from latent tendencies, it is pure.''' | ||
| + | ::''' It is the supreme self because the reference points''' | ||
| + | ::'''Of self and no-self are at peace'''.<ref>I follow MA/MB °''vyupaśāntitaḥ'' and DP ''nye bar zhi ba'' against J 'kṣayaśāntitaḥ''. </ref> I.37 | ||
| + | |||
| + | ::'''It is bliss because the skandha of a mental nature''' | ||
| + | ::'''And its causes have come to an end'''. | ||
| + | ::'''It is permanent because the equality''' | ||
| + | ::'''Of saṃsāra and nirvāṇa is realized'''. I.38 | ||
| + | |||
| + | In brief, the pāramitā of '''purity''' in terms of the dharmakāya of the Tathāgata should be understood through two reasons—by virtue of the natural purity that is its general characteristic and by virtue of the purity of being stainless that is its particular characteristic. [Its] pāramitā of self should [also] be understood through two reasons—by virtue of being free from the '''reference points of a self''' due to having abandoned the extreme of the tīrthikas and by virtue of being free from the reference points of noself due to having abandoned the extreme of the śrāvakas. [Its] pāramitā of bliss should [likewise] be understood through two reasons—by virtue of having overcome [all] linking [to saṃsāra] through latent tendencies due to having relinquished all aspects of the origin of suffering and by virtue of perceiving the cessation of the '''skandha'''<ref>DP "body" (''lus'').</ref> '''of a mental nature''' due to perceiving all aspects of the cessation of suffering. [Its] pāramitā of permanence should [also] be understood through two reasons—by virtue of not falling into the extreme of extinction due to not denying impermanent '''saṃsāra and''' by virtue of not falling into the extreme of eternity due to not superimposing<ref> Following de Jong, apakarṣaṇa and samāropaṇa (DP ’brid pa and snon pa) are taken to correspond to the well-known pair apavāda ("denial") and samāropa ("superimposition").</ref> permanent '''nirvāṇa'''. As [the ''Śrīmālādevīsūtra''] says: | ||
| + | |||
| + | <blockquote>Bhagavan, if someone were to see formations as being impermanent, this would be their view of extinction. {J35} It would not be their correct view. Bhagavan, {D93b} if someone were to see nirvāṇa as being permanent, this would be their view of eternity. It would not be their correct view.<ref>D45.48, fol. 273a.6–7. </ref></blockquote> | ||
| + | |||
| + | By virtue of this introduction to the principle of the dharmadhātu, it is said that, ultimately, saṃsāra itself is nirvāṇa, {P96b} because [tathāgatas] realize the nonabiding nirvāṇa in which neither [saṃsāra nor nirvāṇa] are conceived.<ref>ccording to VT (fol. 12v1), the reason is that there is no abiding in saṃsāra or nirvāṇa nor any conceptions about them.</ref> | ||
| + | |||
| + | Moreover, they are free from being close to, or distant from, all sentient beings without difference for two reasons. Therefore, what is explained [here] is the mere attainment of the abode of nonabiding. For which two[reasons is that so]? [In this world] here, without difference, bodhisattvas are not close to any sentient beings because they have relinquished all latencies of craving without exception due to their prajñā. Nor are they distant [from sentient beings] because they do not abandon them due to their great compassion. This is the means for attaining the completely perfect awakening that has the nature of being nonabiding. By virtue of having relinquished all latencies of craving without exception due to their prajñā, bodhisattvas are intent on passing into nirvāṇa for their own benefit and do not remain<ref>Here and two lines below in the text, I follow Schmithausen’s emendation of ''pratiṣṭhate'' to ''pratitiṣṭhate''.</ref> in saṃsāra like those who do not have the disposition for passing into parinirvāṇa. By virtue of not abandoning suffering sentient beings due to their great compassion, they make efforts in entering saṃsāra for the benefits of others and do not remain in '''nirvāṇa''' like those who have the disposition of solely seeking [the personal] peace [of nirvāṇa].<ref>I follow MB °''śamaikāyana''° and VT (fol. 12v1) ''ekāyanaṃ'' against J ''śamaikayāna''. </ref> | ||
|OtherTranslations=<center>'''''Listed by date of publication'''''</center> | |OtherTranslations=<center>'''''Listed by date of publication'''''</center> | ||
| + | |||
| + | <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> | ||
| + | :(The Cosmical Body of the Buddha) is perfectly pure, | ||
| + | :Being immaculate by nature and free from all the defiling forces. | ||
| + | :It represents the Unity (of the Cosmos), the perfect Quiescence | ||
| + | :Of all Plurality, of the Individuals as well as their impersonal elements.<ref>This is verse 36 in Obermiller's translation</ref> | ||
| + | |||
| + | <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> | ||
| + | :Verily, the Absolute Body of the Tathāgata is pure | ||
| + | :Because of his innate purity and removal of Impressions; | ||
| + | :He is the highest Unity because he is quiescent, | ||
| + | :Having destroyed the dualistic view of Ego and non-Ego. | ||
<h6>Holmes (1985) <ref>Holmes, Ken & Katia. The Changeless Nature. Eskdalemuir, Scotland: Karma Drubgyud Darjay Ling, 1985.</ref></h6> | <h6>Holmes (1985) <ref>Holmes, Ken & Katia. The Changeless Nature. Eskdalemuir, Scotland: Karma Drubgyud Darjay Ling, 1985.</ref></h6> | ||
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:It is true identity because all complications of 'self' | :It is true identity because all complications of 'self' | ||
:or 'no-self' have been absolutely quelled. | :or 'no-self' have been absolutely quelled. | ||
| + | |||
| + | <h6>Holmes (1999) <ref>Holmes, Ken & Katia. Maitreya on Buddha Nature. Scotland: Altea Publishing, 1999.</ref></h6> | ||
| + | :This is purity because its nature is pure | ||
| + | :and all impurities of karma have been removed. | ||
| + | :It is true identity because all complications of 'self' | ||
| + | :Or 'no-self' have been absolutely quelled. | ||
<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> | <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> | ||
Latest revision as of 15:28, 16 September 2020
Ratnagotravibhāga Root Verse I.37
Verse I.37 Variations
स हि प्रकृतिशुद्धत्वाद्वासनापगमाच्छुचिः
परमात्मात्मनैरात्म्यप्रपञ्चक्षयशान्तितः
परमात्मात्मनैरात्म्यप्रपञ्चक्षयशान्तितः
sa hi prakṛtiśuddhatvādvāsanāpagamācchuciḥ
paramātmātmanairātmyaprapañcakṣayaśāntitaḥ
paramātmātmanairātmyaprapañcakṣayaśāntitaḥ
E. H. Johnston as input by the University of the West.[1]
དེ་ནི་རང་བཞིན་དག་ཕྱིར་དང་། །
བག་ཆགས་སྤངས་ཕྱིར་གཙང་བ་ཡིན། །
བདག་དང་བདག་མེད་སྤྲོས་པ་དག །
ཉེ་བར་ཞི་བ་དམ་པའི་བདག །
བག་ཆགས་སྤངས་ཕྱིར་གཙང་བ་ཡིན། །
བདག་དང་བདག་མེད་སྤྲོས་པ་དག །
ཉེ་བར་ཞི་བ་དམ་པའི་བདག །
Because the [dharmakāya] is naturally pure
And free from latent tendencies, it is pure.
It is the supreme self because the reference points
Of self and no-self are at peace.
And free from latent tendencies, it is pure.
It is the supreme self because the reference points
Of self and no-self are at peace.
唯如來法身是淨波羅蜜以得寂靜第一自在我故離無我 戲論究竟寂靜故名為我
(This verse is not marked as such in the Chinese translation.)
(This verse is not marked as such in the Chinese translation.)
- [Le corps absolu] est pureté parce qu’il est pur par nature
- Et qu’il n’a plus d’imprégnations karmiques.
- Il est le vrai soi parce que les élaborations
- Du soi et du sans-soi y sont apaisées.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.
RGVV Commentary on Verse I.37
Tibetan
English
Sanskrit
Chinese
Full Tibetan Commentary
Full English Commentary
Full Sanskrit Commentary
Full Chinese Commentary
།དེ་ནི་རང་བཞིན་དག་ཕྱིར་དང་། །བག་ཆགས་སྤངས་ཕྱིར་གཙང་བ་ཡིན། །བདག་དང་བདག་མེད་སྤྲོས་པ་དག །{br}ཉེ་བར་ཞི་བ་དམ་པའི་བདག །ཡིད་ཀྱི་རང་བཞིན་ཕུང་པོ་དང་། །དེ་རྒྱུ་ལོག་ཕྱིར་བདེ་བ་ཉིད། །འཁོར་བ་དང་ནི་མྱ་ངན་འདས། །མཉམ་པ་ཉིད་དུ་རྟོགས་ཕྱིར་རྟག །མདོར་བསྡུ་ན་རྒྱུ་རྣམ་པ་གཉིས་ཀྱིས་ན་དེ་བཞིན་གཤེགས་པའི་ཆོས་ཀྱི་སྐུ་གཙང་བའི་ཕ་རོལ་ཏུ་ཕྱིན་པར་རིག་པར་བྱ་སྟེ། {br}སྤྱིའི་མཚན་ཉིད་རང་བཞིན་གྱིས་ཡོངས་སུ་དག་པ་དང་། ཁྱད་པར་གྱི་མཚན་ཉིད་དྲི་མ་མེད་པའི་ཡོངས་སུ་དག་པས་སོ། །རྒྱུ་རྣམ་པ་གཉིས་ཀྱིས་བདག་གི་ཕ་རོལ་ཏུ་ཕྱིན་པར་རིག་པར་བྱ་སྟེ། མུ་སྟེགས་ཀྱི་མཐའ་དང་བྲལ་བས་བདག་གི་སྤྲོས་པ་དང་བྲལ་བའི་ཕྱིར་དང་། ཉན་ཐོས་{br}ཀྱི་མཐའ་སྤངས་པས་བདག་མེད་པའི་སྤྲོས་པ་དང་བྲལ་བའི་ཕྱིར་རོ། །རྒྱུ་རྣམ་པ་གཉིས་ཀྱིས་བདེ་བའི་ཕ་རོལ་ཏུ་ཕྱིན་པར་རིག་པར་བྱ་སྟེ། སྡུག་བསྔལ་ཀུན་འབྱུང་བའི་རྣམ་པ་ཐམས་ཅད་སྤངས་པས་བག་ཆགས་ཀྱིས་མཚམས་སྦྱོར་བ་བཅོམ་པའི་ཕྱིར་དང་། སྡུག་བསྔལ་{br}འགོག་པའི་རྣམ་པ་ཐམས་ཅད་མངོན་དུ་བྱས་པས་ཡིད་ཀྱི་རང་བཞིན་གྱི་ལུས་འགགས་པ་མངོན་དུ་བྱས་པའི་ཕྱིར་རོ། །རྒྱུ་རྣམ་པ་གཉིས་ཀྱིས་རྟག་པའི་ཕ་རོལ་ཏུ་ཕྱིན་པར་རིག་པར་བྱའོ། །འཁོར་བ་མི་རྟག་མི་འབྲིད་པས་ཆད་པའི་མཐར་མ་ལྷུང་བའི་ཕྱིར་དང་། མྱ་ངན་ལས་འདས་པ་{br}རྟག་པ་མི་སྣོན་པས། རྟག་པའི་མཐར་མ་ལྷུང་བའི་ཕྱིར་རོ། །ཇི་སྐད་དུ། བཅོམ་ལྡན་འདས་གལ་ཏེ་འདུ་བྱེད་མི་རྟག་གོ་ཞེས་བགྱི་བར་ལྟ་ན་དེའི་ཆད་པར་ལྟ་བར་འགྱུར་ཏེ། དེ་ནི་དེའི་ཡང་དག་པ་མ་ལགས་པའི་ལྟ་བར་འགྱུར་རོ། །བཅོམ་ལྡན་འདས་གལ་ཏེ་མྱ་ངན་ལས་འདས་
པ་རྟག་པ་ཞེས་བགྱི་བར་ལྟ་ན། དེ་ནི་དེའི་རྟག་པའི་ལྟ་བར་འགྱུར་ཏེ། དེ་ནི་དེའི་ཡང་དག་པ་མ་ལགས་པའི་ལྟ་བར་འགྱུར་རོ་ཞེས་གསུངས་པ་བཞིན་ནོ། །ཆོས་ཀྱི་དབྱིངས་ཀྱི་ཚུལ་གྱི་སྒོ་འདིས་ནི་དོན་དམ་པར་འཁོར་བ་ཉིད་མྱ་ངན་ལས་འདས་པར་བརྗོད་པ་ཡིན་ཏེ། གཉིས་{br}ཀ་ལྟར་རྣམ་པར་མི་རྟོག་པ་མི་གནས་པའི་མྱ་ངན་ལས་འདས་པ་མངོན་དུ་བྱེད་པའི་ཕྱིར་རོ། །དེ་ལྟ་མོད་ཀྱི་རྒྱུ་གཉིས་ཀྱིས་ཁྱད་པར་མེད་པར་སེམས་ཅན་ཐམས་ཅད་ལ་ཉེ་བ་དང་རིང་བ་འབྲེལ་པས་མི་གནས་པའི་གནས་ཐོབ་པ་ཙམ་བསྟན་པ་ཡིན་ནོ། །རྒྱུ་གཉིས་པོ་གང་དག་{br}གིས་ཤེ་ན། འདི་ལ་བྱང་ཆུབ་སེམས་དཔའ་ནི་ཁྱད་པར་མེད་པར་སེམས་ཅན་ཐམས་ཅད་ལ་ཉེ་བ་མ་ཡིན་ཏེ། ཤེས་རབ་ཀྱིས་སྲེད་པའི་བག་ལ་ཉལ་མཐའ་དག་སྤངས་པའི་ཕྱིར་རོ། །རིང་བ་ཡང་ཡོད་པ་མ་ཡིན་ཏེ། སྙིང་རྗེ་ཆེན་པོས་དེ་དག་ཡོངས་སུ་མ་བཏང་{br}བའི་ཕྱིར་རོ། །འདི་ནི་མི་གནས་པའི་རང་བཞིན་ཡང་དག་པར་རྫོགས་པའི་བྱང་ཆུབ་རྗེས་སུ་འཐོབ་པའི་ཐབས་ཏེ། ཤེས་རབ་ཀྱིས་ནི་བྱང་ཆུབ་སེམས་དཔའི་སྲེད་པའི་བག་ལ་ཉལ་མཐའ་དག་སྤངས་པས་ན་བདག་ལ་ཕན་པའི་ཕྱིར། མྱ་ངན་ལས་འདས་པ་ལ་བརྟེན་པའི་{br}བསམ་པ་ཅན་ཡོངས་སུ་མྱ་ངན་ལས་མི་འདའ་བའི་རིགས་ཅན་བཞིན་དུ་འཁོར་བ་ལ་མི་གནས་ལ། སྙིང་རྗེ་ཆེན་པོས་སྡུག་བསྔལ་བའི་སེམས་ཅན་ཡོངས་སུ་མ་བཏང་བས་ནི་གཞན་ལ་ཕན་པའི་ཕྱིར། འཁོར་བ་ལ་བརྟེན་པའི་སྦྱོར་བ་ཅན་ཞི་བ་བགྲོད་པ་གཅིག་པའི་རིགས་ཅན་བཞིན་དུ་{br}མྱ་ངན་ལས་འདས་པ་ལ་མི་གནས་སོ།
Other English translations[edit]
Obermiller (1931) [10]
- (The Cosmical Body of the Buddha) is perfectly pure,
- Being immaculate by nature and free from all the defiling forces.
- It represents the Unity (of the Cosmos), the perfect Quiescence
- Of all Plurality, of the Individuals as well as their impersonal elements.[11]
Takasaki (1966) [12]
- Verily, the Absolute Body of the Tathāgata is pure
- Because of his innate purity and removal of Impressions;
- He is the highest Unity because he is quiescent,
- Having destroyed the dualistic view of Ego and non-Ego.
Holmes (1985) [13]
- This is purity because its nature is pure
- and all karmic impurities have been removed.
- It is true identity because all complications of 'self'
- or 'no-self' have been absolutely quelled.
Holmes (1999) [14]
- This is purity because its nature is pure
- and all impurities of karma have been removed.
- It is true identity because all complications of 'self'
- Or 'no-self' have been absolutely quelled.
Fuchs (2000) [15]
- The [dharmakaya] is purity, since its nature is pure
- and [even] the remaining imprints are fully removed.
- It is true self, since all conceptual elaboration
- in terms of self and non-self is totally stilled.
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 MA/MB °vyupaśāntitaḥ and DP nye bar zhi ba against J 'kṣayaśāntitaḥ.
- DP "body" (lus).
- Following de Jong, apakarṣaṇa and samāropaṇa (DP ’brid pa and snon pa) are taken to correspond to the well-known pair apavāda ("denial") and samāropa ("superimposition").
- D45.48, fol. 273a.6–7.
- ccording to VT (fol. 12v1), the reason is that there is no abiding in saṃsāra or nirvāṇa nor any conceptions about them.
- Here and two lines below in the text, I follow Schmithausen’s emendation of pratiṣṭhate to pratitiṣṭhate.
- I follow MB °śamaikāyana° and VT (fol. 12v1) ekāyanaṃ against J śamaikayāna.
- Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
- This is verse 36 in Obermiller's translation
- 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.
- Holmes, Ken & Katia. The Changeless Nature. Eskdalemuir, Scotland: Karma Drubgyud Darjay Ling, 1985.
- Holmes, Ken & Katia. Maitreya on Buddha Nature. Scotland: Altea Publishing, 1999.
- 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.
