Verse I.83

From Buddha-Nature
Ratnagotravibhāga Root Verse I.83

Verse I.83 Variations

तत्र द्वाभ्यामथ द्वाभ्यां द्वाभ्यां द्वाभ्यां यथाक्रमम्
पदाभ्यां नित्यताद्यर्थो विज्ञेयोऽसंस्कृते पदे
tatra dvābhyāmatha dvābhyāṃ dvābhyāṃ dvābhyāṃ yathākramam
padābhyāṃ nityatādyartho vijñeyo'saṃskṛte pade
E. H. Johnston as input by the University of the West.[1]
དེ་ལ་ཚིག་གཉིས་དེ་བཞིན་གཉིས། །
གཉིས་དང་གཉིས་ཀྱིས་གོ་རིམས་བཞིན། །
འདུས་མ་བྱས་པའི་དབྱིངས་ལ་ནི། །
རྟག་པ་ལ་སོགས་དོན་ཤེས་བྱ། །
Here, the meanings of permanent and so on
With regard to the unconditioned basic element
Should be understood through two, two,
Two, and two phrases, respectively.
有二復有二 復有二二句
次第如常等 無漏境界中
En associant les vers correspondants
Des strophes précédentes, on connaîtra le sens
De la permanence, de la stabilité, de la paix et de l’éternité
De l’immensité inconditionnée.

RGVV Commentary on Verse I.83

Other English translations[edit]

Obermiller (1931) [7]
Here two words and the following two
(Are explained) by two and again two, respectively,
Making known, in regard of the Absolute Essence,
The meaning of “Eternal” and the rest.
Takasaki (1966) [8]
Here, the meaning of Eternity, etc.
In regard to the immutable Sphere
Is to be known, respectively,
By each couple of terms.
Fuchs (2000) [9]
[Combining] sentences from the foregoing
two by two, the uncreated expanse should be known
[as possessing] in the same sequence
the attributes of being permanent and so forth.

Textual sources[edit]

Commentaries on this verse[edit]

Academic notes[edit]

  1. Digital Sanskrit Buddhist Canon Unicode Input
  2. 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.
  3. J pad is clearly a mistake for dhātau (see commentary in the text below).
  4. I follow Schmithausen and MB tatraiṣām asaṃskṛte dhātau against J tad eṣām asaṃskṛtadhātau.
  5. Here, DP insert the following two verses:
    The meaning of being permanent is its character of not changing into anything other
    Because it has the quality of being inexhaustible.
    The meaning of being everlasting is its character of being a refuge
    Because it is equal to the final end.
    The meaning of being peaceful is its true nature of nonduality
    Because it has the nature of being nonconceptual.
    Being eternal has the meaning of being indestructible
    Because it has the quality of being unfabricated.
    Note that these two verses are inserted in an awkward place in DP since they are sandwiched between the sentence that ends in "according to the [Anūnatvāpūrṇatvanirdeśa]sūtra" (mdo ji lta ba bzhin shes par bya’o) and the words "As it is said: . . ." (ji skad du), which indicate the beginning of the actual quote from that sūtra. Also, the two verses seem somewhat redundant because they are almost verbatim identical to both Uttaratantra I.79 and the quote from the Anūnatvāpūrṇatvanirdeśasūtra that follows them. GC (380) also notices the close similarity between the two verses and that sūtra quote and explicitly matches each of the two lines of these verses with the corresponding lines in the quote. In any case, Ut (DP) as well as all Tibetan commentaries consider these two verses to be part of the Uttaratantra.
  6. Taishō 668, 467a–b. DP’s version of this passage reads: "Śariputra, this unchanging dharmakāya is permanent due to its true nature of being inexhaustible. Śariputra, this dharmakāya that is the everlasting refuge is everlasting due to equaling the end of time. Śariputra, this nondual dharmakāya is peaceful due to being nonconceptual. Śariputra, this indestructible dharmakāya is eternal due to its true nature of being uncreated."
  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.